St. Thomas Aquinas, Catena Aurea (Golden Chain)
Gospel of Matthewtranslated by
John Henry Parker, v. I, J.G.F. and J. Rivington
London, 1842
Dedication translated by Joseph Kenny, O.P.
CONTENTS
Chapters:
INTRODUCTION
*1* *2* *3* *4* *5* *6* *7* *8* *9* *10* *11* *12* *13* *14* *15* *16* *17* *18* *19* *20* *21* *22* *23* *24* *25* *26* *27* *28
Catena aurea in quatuor Evangelia The Golden Chain on the Four Gospels Dedicatio Dedication Sanctissimo ac reverendissimo patri domino Urbano, divina providentia Papae quarto, frater Thomas de Aquino, ordinis fratrum praedicatorum, cum devota reverentia, pedum osculo beatorum. To the most holy and reverend Father, Lord Urban IV, by divine providence Pope. I, brother Thomas of Aquino, of the Order of Friars Preachers, devoutly and reverently kiss your holy feet. Fons sapientiae unigenitum Dei verbum praesidens in excelsis, per quod pater sapienter fecerat et suaviter disposuerat universa, in fine temporum carnem sumere voluit, ut sub tegumento naturae corporeae, splendorem eius humanus intuitus posset inspicere, quem in celsitudine maiestatis divinae attingere non valebat. Diffuderat siquidem radios suos, sapientiae videlicet suae indicia, super omnia opera quae creavit; quodam vero ampliori privilegio imaginem propriam hominum animabus impresserat, quam tamen diligentius expresserat in cordibus ipsum amantium secundum sui muneris largitatem. Sed quid est hominis anima in tam immensa creatura, ut divinae sapientiae vestigia possit comprehendere ad perfectionem? Quinimmo et sapientiae lux infusa hominibus per peccati tenebras et occupationum temporalium caligines fuerat obumbrata; et intantum est quorumdam cor insipiens obscuratum, ut Dei gloriam in idola vana converterent, et quae non conveniunt facerent, in sensum reprobum incidentes. The font of wisdom, the only-begotten Word of God, presiding in the highest, through whom the Father made everything wisely, and smoothly arranged it, at the end of time decided to take flesh, so that under the garment of a bodily nature our human gaze could view his splendor, which it could not reach when he was in the heights of divine majesty. Certainly, he spread his rays, the evidence of his wisdom, on all the works which hecreated. But he impressed his image in a more privileged way on human souls, and still more expressed this image in the hearts of those who love him, according to his great munificence. But what is the soul of man in such immense creation, that it could perfectly comprehend the traces of divine wisdom? Moreover, the light of wisdom that had been infused in men was obscured by the darkness of sin and the fog of temporal occupations. Moreover, the stupid heartsof som were so darkened that they turned the glory of God into useless idols, doing things that were improper, and falling into a damnable mentality. Divina vero sapientia, quae ad sui fruitionem hominem fecerat eum sui inexpertem esse non sinens, totum se in humanam naturam contulit, eam modo sibi assumendo mirabili, ut errantem hominem ad se totaliter revocaret. Huius igitur sapientiae claritatem nube mortalitatis velatam, primus apostolorum princeps fide conspicere meruit, et eam constanter absque errore et plenarie confiteri, dicens tu es Christus filius Dei vivi. O beata confessio, quam non caro et sanguis, sed pater caelestis revelat. Haec in terris fundat Ecclesiam, aditum praebet in caelum, peccata meretur solvere, et contra eam portae non praevalent Inferorum. Huius igitur fidei ac confessionis heres legitime, sanctissime pater, pio studio mens vestra invigilat, ut tantae sapientiae lux fidelium corda perfundat et haereticorum confutet insanias, quae portae Inferorum merito designantur. But divine wisdom, which had made man to enjoy himself, would not allow him to have no experience of himsel. So he entered human nature totally, assuming it to himself in a wonderful way, so that he could call wandering man back totally to himself. The first prince of apostles merited to see by faith the brightness of this wisdom, covered with the cloud of mortality, and he constantly, fully, and without error testified to it, saying, "You are the Christ, the Son of the living God." O blessed testimony, which flesh and blood did not reveal, but the heavenly Father. This testimony gives foundation to the Church on earth, opens the way to heaven, merits the power to forgive sins, and the gates of hell do not prevail against it. You, the rightful heir to this faith and testimony, most holy Father, and your mind is religiously watchful, to let the light of such great wisdom pervade the hearts of the faithful, and refute the madness of heretics, which are rightly called the "gates of hell". Sane si, secundum Platonis sententiam, beata censetur respublica cuius rectores operam sapientiae dare contigerit, illi siquidem sapientiae quam imbecillitas intellectus humani erroribus plerumque commaculat, quanto magis sub vestro regimine beatus censeri potest populus Christianus, ubi tanta diligentia excellentissimae illi sapientiae curam impenditis, quam Dei sapientia carnalibus membris induta et verbis docuit et operibus demonstravit? Et huius siquidem diligentiae studio vestrae sanctitati complacuit mihi committere Matthaei Evangelium exponendum, quod iuxta propriam facultatem executus, sollicite ex diversis doctorum libris praedicti Evangelii expositionem continuam compilavi, pauca quidem certorum auctorum verbis, ut plurimum ex Glossis adiiciens, quae, ut ab eorum dictis possent discerni, sub Glossae titulo praenotavi. Certainly if, according to Plato's opinion, the nation is blessed whose rulers are occupied with wisdom, that wisdom which in fact the stupidity of the human intellect often mixes with errors, how much more blessed must the Christian people under your rule be reckoned, since you devote such great concern for that wisdom, which God's wisdom clothed in bodily limbs taught by words and demonstrated by works? Because of this zeal for wisdom, it pleased your Holiness to commission me to expound the Gospel of Matthew. I did so according to my ability, scouring different books of the Doctors, to make a continuous commentary. The words of some authors are few, where I usually added from the Glosses. In this case, I headed such quotations under the title of "Gloss". Sed et in sanctorum doctorum dictis hoc adhibui studium, ut singulorum auctorum nomina, nec non in quibus habeantur libri assumpta testimonia describantur, hoc excepto quod libros et expositionem supra loca quae exponebantur, non oportebat specialiter designari: puta, sicubi nomen inveniatur Hieronymi, de libro mentione non facta, datur intelligi quod hoc dicat super Matthaeum, et in aliis ratio similis observetur, nisi in his quae de commentario Chrysostomi super Matthaeum sumuntur, oportuit inscribi in titulo super Matthaeum, ut per hoc ab aliis quae sumuntur de ipsius homiliario distinguantur. As for quotations from the holy Doctors, I mention the name of each, and the books from which the quotations come, except where this was unnecessary. For instance, in mentioning Jerome, with no reference to a book, you can infer that it is his Commentary on Matthew. The same holds for the others, except for the Commentary of Chrysostom on Matthew, where the Commentary had to be mentions to distinguish it from his sermons. In assumendis autem sanctorum testimoniis, plerumque oportuit aliqua rescindi de medio ad prolixitatem vitandam, nec non ad manifestiorem sensum vel, secundum congruentiam expositionis, litterae ordinem commutari; interdum etiam sensum posui, verba dimisi, praecipue in homiliario Chrysostomi, propter hoc quod est translatio vitiosa. In quoting the testimony of the saints, much had to be omitted, both to avoid being over-long, and to make the meaning clearer, or to change the order of the commentary to fit the Scriptural text. Sometimes I just summarized the meaning, not quoting verbatim, especially in the sermons of Chrysostom, because the translation was bad. Fuit autem mea intentio in hoc opere non solum sensum prosequi litteralem, sed etiam mysticum ponere; interdum etiam errores destruere, nec non confirmare Catholicam veritatem. Quod quidem necessarium fuisse videtur, quia in Evangelio praecipue forma fidei Catholicae traditur et totius vitae regula Christianae. Prolixum igitur praesens opus non videatur alicui. Fieri enim non potuit ut haec omnia sine diminutione prosequerer, et tot sanctorum sententias explicarem, omnimoda brevitate servata. My intention in this work was to present not merely the literal meaning, but also the mystical meaning, and sometimes also to refute errors and confirm the Catholic truth. This seemed necessary, because especially in the Gospel the form of Catholic faith is transmitted, as well as the whole rule of Christian life. I hope therefore that the present work does not seem too long for anybody. I could not pursue all the material without summarizing, nor explain the opinions of so many saints if I abbreviated too much. Suscipiat itaque vestra sanctitas praesens opus, vestro discutiendum corrigendumque iudicio, vestrae sollicitudinis et obedientiae meae fructum, ut dum a vobis emanavit praeceptum et vobis reservetur finale iudicium, ad locum unde exeunt flumina revertantur. Therefore, may your Holiness receive this work, presented to your judgment for discussion and correction. It is the fruit of your sollicitude and my obedience. Since it originated from your precept and its final judgment is reserved to you, let the rivers return to their source.
Caput 1 Gospel of Matthew, Chapter 1 [p. 9] Lectio 1 Ver. 1. The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.
Hieronymus: Quia faciem hominis Matthaeus significat, quasi de homine exorsus est scribere, dicens liber generationis. Jerome, Ez, i. 5. Hier. Prolog. in Com. in Matt.: 'The face of a man' (in Ezekiel's vision) signifies Matthew, who accordingly opens his Gospel with the human genealogy of Christ. Rabanus: Quo exordio satis ostendit generationem Christi secundum carnem suscepisse narrandam. Rabanus: By this exordium he shews that it is the birth of Christ according to the flesh that he has undertaken to narrate. Chrysostomus, super Matth.: Iudaeis enim Evangelium scripsit, quibus superfluum erat exponere divinitatis naturam, quam cognoscebant; necessarium autem fuit eis mysterium incarnationis ostendere. Ioannes autem cum gentibus Evangelium scripsit, quae non cognoscebant si Deus filium habet; ideo necessarium fuit primum illis ostendere quia est filius Dei Deus, deinde quia carnem suscepit. Pseudo-Chrys., Hom. in Matt., Hom. i: Matthew wrote for the Jews, and in Hebrew [ed. note: It seems to be the general witness of antiquity that there was a Hebrew copy of St. Matthew's Gospel, whether written before or after the Greek. This Hebrew copy was interpolated by the Ebionites.]; to them it was unnecessary to explain the divinity which they recognized; but necessary to unfold the mystery of the Incarnation. John wrote in Greek for the Gentiles who knew nothing of a Son of God. They required therefore to be told first, that the Son of God was God, then that this Deity was incarnate. Rabanus: Cum autem parvam libri particulam teneat generatio, dixit liber generationis. Consuetudo enim Haebraeorum est ut voluminibus ex eorum principiis imponant nomina, ut est Genesis. Rabanus: Though the genealogy occupies only a small part of the volume, he yet begins thus, "The book of the generation." For it is the manner of the Hebrews to name their books from that with which they open; as Genesis. Glossa: Planior autem sensus esset: hic est liber generationis, sed hic est mos in multis, ut visio Isaiae, subaudis: haec est: generationis autem singulariter dicitur, quamvis multae per ordinem replicentur, quia propter Christi generationem ceterae hic indicuntur. Gloss. Ordinaria: The full expression would be "This is the book of the generation;" but this is a usual ellipse; e.g. "The vision of Isaiah," for, 'This is the vision.' "Generation," he says in the singular number, though there be many here given in succession, as it is for the sake of the one generation of Christ that the rest are here introduced. Chrysostomus in Matth: Vel ideo librum hunc generationis nominat, quia haec est totius dispensationis summa, et radix bonorum omnium, Deum hominem factum esse: hoc enim facto alia secundum rationem sequebantur. Chrys., Hom. in Matt., Hom. ii: Or he therefore entitles it, "The book of the generation," because this is the sum of the whole dispensation, the root of all its blessings; viz. [p. 10] that God become man; for this once effected, all other things followed of course. Remigius: Dicit autem liber generationis Iesu Christi quia noverat scriptum esse: liber generationis Adae; et ideo sic exorsus est, ut opponeret librum libro. Adam novum Adae veteri, quia omnia per istum sunt restaurata quae per illum sunt corrupta. Rabanus: He says, "The book of the generation of Jesus Christ," because he knew it was written, 'The book of the generation of Adam.' He begins thus then, that he may oppose book to book, the new Adam to the old Adam, for by the one were all things restored which had been corrupted by the other. Hieronymus in Matth.: In Isaia autem legimus: generationem eius quis enarrabit? Non ergo putemus Evangelistam prophetae esse contrarium, ut quod ille impossibile dixit esse effatu, hic narrare incipiat, quia ibi de generatione divinitatis, hic de incarnatione dictum est. Jerome, Hier. Comm. in Matt., ch. 1: We read in Isaiah, "Who shall declare His generation?" [Isa 53:8] But it does not follow that the Evangelist contradicts the Prophet, or undertakes what he declares impossible; for Isaiah is speaking of the generation of the Divine nature; St. Matthew of the incarnation of the human. Chrysostomus in Matth: Nec tamen parva aestimes te audire, hanc audiens generationem. Est enim valde auditu mirabile quod ineffabilis Deus ex muliere nasci dignatus est, et habere progenitores David et Abraham. Chrys.: And do not consider this genealogy a small thing to hear: for truly it is a marvellous thing that God should descend to be born of a woman, and to have as His ancestors David and Abraham. Remigius: Si autem aliquis dixerit quia propheta de nativitate humanitatis dixit, non est respondendum ad interrogationem prophetae. Nullus generationem domini narravit, sed perrarus, quia Matthaeus et Lucas. Remigius: Though any affirm that the prophet (Isaiah) does speak of His human generation, we need not answer to his enquiry, "Who shall declare it?" - "No man;" but, "Very few;" because Matthew and Luke have. Rabanus: In hoc autem quod dicit Iesu Christi, regalem et sacerdotalem in eo exprimit dignitatem; nam Iesus, qui nominis huius praesagium praetulit, primus post Moysen in populo Israel ducatum tenuit; Aaron vero mystico consecratus unguento, primus in lege sacerdos fuit. Rabanus: By saying, "of Jesus Christ," he expresses both the kingly and priestly office to be in Him, for Jesus, who first bore this name, was after Moses, the first who was leader of the children of Israel; and Aaron, anointed by the mystical ointment, was the first priest under the Law. Augustinus de quaest. novi et veteris testamenti: Quod autem per olei unctionem praestabat Deus illis qui in reges vel sacerdotes ungebantur, hoc praestitit spiritus sanctus homini Christo, addita expiatione: spiritus enim sanctus purificavit quod de Maria virgine in corpus salvatoris profecit; et haec est unctio corporis salvatoris, quare Christus est appellatus. Hilary, Quaest. Nov. et Vet. Test. q. 40: What God conferred on those, who, by the anointing of oil were consecrated as kings or priests, this the Holy Spirit conferred on the Man Christ; adding moreover a purification. The Holy Spirit cleansed that which taken of the Virgin Mary was exalted into the Body of the Saviour, and this is that anointing of the Body of the Saviour's flesh whence He was called Christ. [ed. note: This passage is from a work commonly ascribed to Hilary the Deacon. The Fathers bear out its doctrine; e.g. "Since the flesh is not holy in itself, therefore it was sanctified even in Christ, the Word which dwelt in it, through the Holy Ghost, sanctifying His own Temple, and changing it into the energy of His own Nature. For therefore is Christ's Body understood to be both holy and hallowing, as being made a Temple of the Word united to it bodily, as Paul says." Cyril Alex. lib. v. in Joann. p. 992. In like manner, Gregory of Nazianzus speaks of "The Father of the True and really Anointed (Christ), whom He has anointed with the oil of gladness above His fellows, anointing the manhood with the Godhead, so as to make both one." Orat. 5. fin] Because the impious craft of the Jews denied that Jesus was born of the seed of David, he adds, "The son of David, the son of Abraham." [p. 11] Chrysostomus super Matth: Quia vero impia prudentia Iudaeorum negabat Iesum de David semine esse natum, subdit filii David, filii Abraham. Quare autem non sufficiebat dicere illum filium Abrahae solius, aut David solius? Quia ad ambos de Christo nascituro ex eis promissio fuerat facta: ad Abraham quidem sic: et in semine tuo benedicentur omnes gentes terrae; ad David autem ita: de fructu ventris tui ponam super sedem tuam. Ideo ergo utriusque filium dixit, ut utriusque promissiones in Christo adimpletas ostenderet. Deinde, quia Christus tres dignitates fuerat habiturus: rex, propheta, sacerdos. Abraham propheta fuit et sacerdos, sicut Deus ad illum dicit in Genesi: accipe mihi vaccam triennem; propheta autem, sicut ait dominus ad Abimelech de illo: propheta est, et orabit pro te. David rex fuit et propheta; sacerdos autem non fuit. Ideo ergo amborum filius nominatus est, ut utriusque patris triplex dignitas originali iure recognosceretur in Christo. Chrys.: But why would it not have been enough to name one of them, David alone, or Abraham alone? Because the promise had been made to both of Christ to be born of their seed. To Abraham, "And in thy seed shall all the nations of the earth be blessed." [Gen 22:18] To David, "Of the fruit of thy body will I set upon thy seat." [Ps 137:11] He therefore calls Christ the Son of both, to shew that in Him was fulfilled the promise to both. Also because Christ was to have three dignities; King, Prophet, Priest; but Abraham was prophet and priest; priest, as God says to him in Genesis, "Take an heifer;" [Gen 15:9] Prophet, as the Lord said to Abimelech concerning him, "He is a prophet, and shall pray for thee." [Gen 20:7] David was king and prophet, but not priest. Thus He is expressly called the son of both, that the threefold dignity of His forefathers might be recognized by hereditary right in Christ. Ambrosius super Lucam: Ideo etiam duos generis auctores elegit: unum qui de cognatione populorum promissum accepit, alterum qui de generatione Christi oraculum consecutus est. Et ideo, licet sit ordine successionis posterior, prior tamen describitur quia plus est, promissum accepisse de Christo, quam de Ecclesia, quae est per Christum potior est enim qui salvat eo quod salvatur. Ambrose, in Luc. iii: He therefore names specially two authors of His birth - one who received the promise concerning the kindreds of the people, the other who obtained the oracle concerning the generation of Christ; and though he is later in order of succession is yet first named, inasmuch as it is greater to have received the promise concerning Christ than concerning the Church, which is through Christ; for greater is He who saves than that which is saved. Hieronymus in Matth.: Ordo etiam praeposterus, sed necessario commutatus. Si enim primum posuisset Abraham, et postea David, rursus ei repetendus fuisset Abraham, ut generationis series texeretur. Jerome: The order of the names is inverted, but of necessity; for had he written Abraham first, and David afterwards, he would have to repeat Abraham again to preserve the series of the genealogy. Chrysostomus super Matth: Altera autem ratio est, quia regni dignitas maior est quam naturae, nam etsi Abraham praecedat in tempore, David praecedebat in dignitate. Pseudo-Chrys.: Another reason is that royal dignity is above natural, though Abraham was first in time, yet David is honour. Glossa: Quia vero ex hoc titulo apparet totum hunc librum conscribi de Iesu Christo, necessarium est praecognoscere quid sit sentiendum de ipso, sic enim melius exponi poterunt quae in hoc libro de eo dicuntur. Gloss.: But since from this title it appears that the whole book is concerning Jesus Christ, it is necessary first to know what we must think concerning Him; for so shall be better explained what this book relates of Him. Augustinus de quaest. Evang: Error autem haereticorum de Christo tribus generibus terminatur: aut de divinitate, aut de humanitate, aut de utroque falluntur. Aug., de Haer: [The error of the heretics about Christ is limited to three areas: They err either about his divinity, or his humanity, or the two together.] Augustinus de Haeres: Cerinthus ergo et Ebion Iesum Christum hominem tantum fuisse dixerunt, quos secutus Paulus Samosatenus, Christum non semper fuisse, sed eius initium, ex quo de Maria natus est, asseverat, nec enim aliquid amplius quam hominem putat; et haec haeresis postea a Photino confirmata est. Aug., de Haer, et 10: Cerinthus then and Ebion made Jesus Christ only man; Paul of Samosata, following them, asserted Christ not to have had an existence from eternity, but to have begun to be from His birth of the Virgin Mary; he also thought Him nothing more than man. This heresy was afterwards confirmed by Photinus. Athanasius contra Haeret.: Ioannes autem apostolus istius insaniam longe ante spiritu sancto conspiciens, eum alto imperitiae sopore demersum suae vocis praeconio excitat, dicens: in principio erat verbum. Ei ergo quod in principio erat apud Deum non relinquitur in novissimo tempore ut originis suae ab homine principium sumpserit. Item inquit: pater, clarifica me illa gloria quam habui apud te priusquam mundus fieret. Audiat Photinus eum gloriam ante principium possedisse. Pseudo-Athan., Vigil. Tapsens. (Athan. Ed. Ben., vol ii, p. 646): The Apostle John, seeing long before by the Holy Spirit this man's madness, rouses him from his deep sleep of error by the preaching of his voice, saying, "In the beginning was the [p. 12] Word." [John 1:1] He therefore, who in the beginning was with God, could not in this last time take the beginning of His being from man. He says further, (let Photinus hear his words,) "Father, glorify Me with that glory which I had with Thee before the world was." [John 17:5] Augustinus de Haeres: Nestorii autem perversitas fuit ut hominem tantummodo ex beata Maria virgine genitum praedicaret, quem verbum Dei non in unitatem personae, et in societatem inseparabilem recepisset; quod Catholicorum aures nequaquam ferre potuerunt. Aug., de Haeres. 19: The error of Nestorius was, that he taught that a man only was born of the Blessed Virgin Mary, whom the Word of God received not into Unity of person and inseparable fellowship; a doctrine which Catholic ears could not endure. Cyrillus Alex. ad monachos Aegypti: Ait enim apostolus de unigenito quod cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo. Quis est ergo ille qui est in forma Dei? Aut quomodo exinanitus est, et descendit ad humilitatem secundum hominis formam? Et quidem si praedicti haeretici in duo dividentes Christum, idest in hominem et verbum, hominem dicunt sustinuisse exinanitionem, separantes ab eo Dei verbum, praeostendendum est quia in forma et in aequalitate intelligitur et fuit patris sui, ut exinanitionis sustineret modum. Sed nihil creaturarum est, si secundum propriam intelligatur naturam, in patris aequalitate quomodo ergo exinanitus dicitur, et ex qua eminentia ut esset homo descendit? Aut quomodo intelligitur assumpsisse tamquam non habens in principio servi formam? Sed aiunt quod verbum patri aequale existens habitavit in homine nato per mulierem: et haec exinanitio. Certe audio filium dicentem sanctis apostolis: si quis diligit me, verbum meum custodiet, et pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus. Audis quomodo in eis qui se diligunt, se et sibi cohabitare dixit Deum patrem? Putas ergo, ipsum exinanitum et vacuatum dabimus et servi formam accepisse, quia in diligentium se animabus facit mansionem? Quid autem spiritus habitans in nobis, putatis, et ipse humanationis dispensationem adimplet? Cyril of Alexandria, Ep. i. ad Monachos Egypti.: Saith the Apostle of the Only-begotten, "Who being in the form of God, thought it no robbery to be equal with God." [Phil 2:6] Who then is this who is in the form of God? or how emptied He Himself, and humbled Himself to the likeness of man? If the abovementioned heretics dividing Christ into two parts, i.e. the Man and the Word, affirm that it was the Man that was emptied of glory, they must first shew what form and equality with the Father are understood to be, and did exist, which might suffer any manner of emptying. But there is no creature, in its own proper nature, equal with the Father; how then can any creature be said to be emptied? or from what eminence to descend to become man? Or how can he be understood to have taken upon Him, as though He had not at first, the form of a servant? But, they say, the Word being equal with the Father dwelt in Man born of a woman, and this is the emptying. I hear the Son truly saying to the Holy Apostles, "If any man love Me, he will keep My saying, and My Father will love him, and We will come unto him, and make Our abode with him." [John 14:23] Hear how He saith that He and the Father will dwell in them that love Him. Do you then suppose that we shall grant that He is there emptied of His glory, and has taken upon Him the form of a servant, when He makes His abode in the hearts of them that love Him? Or the Holy Spirit, does He fulfil an assumption of human flesh when He dwells in our hearts? Abbas Isidorus ad Atribium presbyterum: Verum ne universa annumeremus, unum, ad quod universa intendunt, dicemus quia illum qui Deus erat, humilia loqui, et dispensativum simul et utile est, et nihil inviolabili naturae praeiudicat. Eum vero qui homo est, divina et supernaturalia quaedam loqui summae praesumptionis est malum; nam regi quidem licet etiam et humiliter agere, militi vero non licet imperiales voces emittere. Si igitur Deus erat humanatus, etiam humilia locum habent; si vero homo tantum erat, excelsa non habent locum. Isidore, Epist. lib. iv. 166: But not to mention all arguments, let us bring forward that one to which all arguments point, that, for one who was God to assume a lowly guise both has an obvious use, and is an adaptation and in nothing contradicts the course of nature. But for one who is man to speak things divine and supernatural is the highest presumption; for though a king may [p. 13] humble himself a common soldier may not take on him the state of an emperor. So, if He were God made man, all lowly things have place; but if mere man, high things have none. Augustinus de Haeres: Sabellium discipulum Noeti quidam perhibent, qui dicebat Christum eumdem et patrem et spiritum sanctum. Aug., de Haeres. 41: Sabellius they say was a disciple of Noctus, who taught that the same Christ was one and the same Father and Holy Spirit. Athanasius contra Haeret.: huius autem insanissimi furoris audaciam caelestium testimoniorum auctoritate frenabo ad demonstrandum propriae substantiae filii personam, non illa quae homini suscepto congruere cavillatur, assumens, sed illa in medium proferens testimonia, quae sine ullo ancipitis intelligentiae scrupulo divinitati eius competere omnes pariter confitentur. In Genesi enim Deum dixisse legimus: faciamus hominem ad imaginem et similitudinem nostram. Ecce pluraliter dicit faciamus, alium videlicet indicans ad quem loquentis factus est sermo. Si unus est, ad imaginem suam fecisse diceretur; nunc autem alius et alterius imaginem apertius fecisse describitur. Pseudo-Athan., Vigil. Tapsens. (ibid. p. 644): The audaciousness of this most insane error I will curb by the authority of the heavenly testimonies, and demonstrate the distinct personality of the proper substance of the Son. I shall not produce things which are liable to be explained away as agreeable to the assumption of human nature; but shall offer such passages as all will allow to be decisive in proof of His divine nature. In Genesis we find God saying, "Let Us make man in Our own Image." By this plural number shewing, that there was some other person to whom He spoke. Had He been one, He would have been said to have made Him in His own Image, but there is another; and He is said to have made man in the Image of that other. Glossa: Alii vero veram Christi humanitatem negaverunt. Valentinus enim dixit Christum a patre missum spiritale vel caeleste corpus attulisse, nihilque assumpsisse de Maria virgine, sed per illam tamquam per rivum aut fistulam sine assumpta carne transisse. Nos autem non ideo credimus natum ex Maria virgine, quod aliter in vera carne existere atque hominibus apparere non posset, sed quia sic scriptum est in ea Scriptura, cui nisi crediderimus, nec Christiani nec salvi esse poterimus. Si autem de caelesti, vel aerea, vel humida creatura corpus assumptum vellet commutare in humanae carnis verissimam qualitatem, hoc eum potuisse facere quis negaret? Gloss.: Other denied the reality of Christ's human nature. Valentinus said that Christ sent from the Father, carried about a spiritual or celestial body, and took nothing of the Virgin, but passed through her as through a channel, taking nothing of her flesh. But we do not therefore believe Him to have been born of the Virgin, because by no other means He could have truly lived in the flesh, and appeared among men; but because it is so written in the Scripture, which if we believe not we cannot either be Christians, or be saved. But even a body taken of spiritual, or ethereal, or clayey substance, had He willed to change into the true and very quality of human flesh, who will deny His power to do this? Augustinus de Haeres: Manichaei vero dixerunt, phantasma esse dominum Iesum Christum, nec femineo posse nasci ex utero. Aug. de Haer., The Manichaeans said that the Lord Jesus Christ was a phantasm, and could not be born of the womb of a woman. Augustinus, Lib. 83 quaest.: Sed si phantasma fuit corpus Christi, fefellit Christus; et si fallit, veritas non est. Est autem veritas Christus; non ergo phantasma fuit corpus eius. Aug. But if the body of Christ was a phantasm, He was a deceiver, and if a deceiver, then He was not the truth. But Christ is the Truth; therefore His Body was not a phantasm. Glossa: Et quia principium huius Evangelii, et etiam Evangelii secundum Lucam, manifeste ostendit Christum natum ex femina, ex quo apparet vera Christi humanitas, ergo utriusque Evangelii principia negant. Gloss.: And as the opening both of this Gospel, and of that according to Luke, manifestly proves Christ's birth of a woman, and hence His real humanity, they reject the beginning of both these Gospels. Augustinus contra Faustum: Unde Faustus dicit: Evangelium quidem a praedicatione Christi et esse coepit et nominari, in quo ipse nusquam se natum ex hominibus dicit. At vero genealogia adeo non est Evangelium, ut nec eius scriptor ausus fuerit eam Evangelium nominare. Quid enim scribit? Liber generationis Iesu Christi filii David; non ergo liber Evangelii Iesu Christi, sed liber generationis. At vero Marcus, quia generationem scribere non curavit, sed tantum praedicationem filii Dei, quod est Evangelium, vide quam competenter sit exorsus: Evangelium, inquit, Iesu Christi filii Dei, ut hinc satis appareat genealogiam non esse Evangelium; namque et in ipso Matthaeo, post inclusum Ioannem in carcere, tunc legitur Iesum coepisse praedicare Evangelium regni. Ergo quicquid ante hoc narratur, genealogiam esse constat, non Evangelium. Ad Ioannem ergo et Marcum me contuli, quorum mihi principia non immerito placuerunt, quia nec David nec Mariam inducunt, nec Ioseph.
Aug., cont. Faust, ii, 1: Faustus affirms, that "the Gospel both begins, and begins to be so called, from the preaching of [p. 14] Christ, in which He no where affirms Himself to have been born of men. [ed. note: The Ebionites, as well as the Manichees, rejected the beginning of St. Matthew, vid. Epiphan. II arr. xxx. 23. And the Marcionites the beginning of St. Luke. Epiph. Haer. xlii, 11. But what exact portion they rejected is doubtful.] Nay, so far is this genealogy from being part of the Gospel, that the writer does not venture so to entitle it; beginning, 'The book of the generation,' not 'The book of the Gospel.' Mark again, who cared not to write of the generation, but only of the preaching of the Son of God, which is properly The Gospel, begins thus accordingly, "The Gospel of Jesus Christ the Son of God." Thus then, all that we read in Matthew before the words, "Jesus began to preach the Gospel of the kingdom," [Matt 4:!4] is a part of the genealogy, not of the Gospel. I therefore betook myself to Mark and John, with whose prefaces I had good reason to be satisfied, as they introduce neither David, nor Mary, nor Joseph."
Contra quem Augustinus: quid ergo respondebit apostolo dicenti: memor esto Iesum Christum resurrexisse a mortuis, ex semine David, secundum Evangelium meum? Quod autem erat apostoli Pauli Evangelium, hoc etiam ceterorum apostolorum et omnium fidelium; hoc enim alibi dicit: sive ego, sive illi Evangelium praedicaverunt. To which Augustine replies, What will he say then to the Apostle's words, "Remember the resurrection of Jesus Christ of the seed of David according to my Gospel." [2 Tim 2:8] But the Gospel of the Apostle Paul was likewise that of the other Apostles, and of all the faithful, as he says, "Whether I, or they, thus have we preached the Gospel." Augustinus de Haeres: Ariani autem patrem et filium et spiritum sanctum nolunt esse unius eiusdemque substantiae, naturae, aut existentiae; sed esse filium creaturam patris, spiritum vero sanctum creaturam creaturae, hoc est, ab ipso filio creatum volunt. Christum etiam sine anima carnem suscepisse arbitrantur. Aug., de Haer., 49: The Arians will not have the Father, Son, and Holy Spirit, to be of one and the same substance, nature, and existence; but that the Son is a creature of the Father, and Holy Spirit a creature of a creature, i.e. created by the Son; further, they think that Christ took the flesh without a soul. Augustinus de Trinit.: Sed Ioannes in eo declarat filium non tantum Deum esse, sed etiam eiusdem cum patre substantiae, quia cum dixisset: et Deus erat verbum, addidit: omnia per ipsum facta sunt. Unde apparet ipsum factum non esse, per quem facta sunt omnia; et si factus non est, creatus non est; et sic eiusdem cum patre substantiae est; omnis enim substantia quae Deus non est, creatura est. But John declares the Son to be not only God, but even of the same substance as the Father; [margin note: ref Id. de Trin. i. 6] for when he had said, "The Word was God," he added, "all things were made by Him;" whence it is clear that He was not made by Whom all things were made; and if not made, then not created; and therefore of one substance with the Father, for all that is not of one substance with the Father is creature. Augustinus contra Felicianum: Nescio enim quid nobis mediatoris persona contulerit, qui melius nostrum non redimens, carnem, quae sine anima nec beneficium possit sentire, suscepit. Si enim venit Christus salvum facere quod perierat, quia totus homo periit, totus beneficio salvatoris indiget; et ideo Christus veniendo, totum salvat, corpus et animam assumendo. I know not what benefit the person of the Mediator has conferred upon us, if He redeemed not our better part, but took upon Him our flesh only, which without the soul cannot have consciousness of the benefit. But if Christ came to save that which had perished, [p. 15] the whole man had perished, and therefore needs a Saviour; Christ then in coming saves the whole man, taking on Him both soul and body. Augustinus Lib. 83 quaest: Quomodo etiam ipsi respondent tam manifestis obiectionibus ex evangelica Scriptura, in qua contra eos dominus tam multa commemorat? Ut est illud: tristis est anima mea usque ad mortem; et: potestatem habeo ponendi animam meam; et multa huiusmodi. Qui si dicant in parabolis eum locutum esse, habemus Evangelistarum rationes, qui res gestas narrantes, sicut eum corpus habuisse testantur, sic eum indicant habere animam per affectiones quae non possunt esse nisi in anima. Eis enim narrantibus legimus: et miratus est Iesus, et iratus, et multa huiusmodi. How too do they answer innumerable objections from the Gospel Scriptures, in which the Lord speaks so many things manifestly contrary to them? as is that, "My soul is sorrowful even unto death," [Matt 26:38] and, "I have power to lay down My life;" [John 10:18] and many more things of the like kind. Should they say that He spoke thus in parables, we have at hand proofs from the Evangelists themselves, who in relating His actions, bear witness as to the reality of His body, so of His soul, by mention of passions which cannot be without a soul; as when they say, "Jesus wondered, was angry," and others of like kind. Augustinus de Haeres: Apollinaristae autem sicut Ariani, Christum dixerunt carnem solam sine anima suscepisse. In qua quaestione testimoniis evangelicis victi, mentem, quae rationalis est anima hominis, defuisse animae Christi, sed pro hac ipsum verbum in ea fuisse dixerunt. The Apollinarians also as the Arians affirmed that Christ had taken the human flesh without the soul [margin note: Id. de Haeres. 55]. But overthrown on this point by the weight of Scripture proof, they then said that part which is the rational soul of man was wanting to the soul of Christ, and that its place was filled by the Word itself. Augustinus Lib. 83 quaest: Sed si ita est, belluam quamdam cum figura humani corporis Dei verbum suscepisse crederetur. But if it be so, then we must believe that the Word of God took on Him the nature of some brute with a human shape and appearance. Augustinus de Haeres: De ipsa vero eius carne sic a recta fide dissensisse perhibentur ut dicerent carnem illam et verbum unius eiusdemque substantiae esse, contentiosissime asseverantes verbum carnem factum, hoc est; verbi aliquid in carnem fuisse mutatum atque conversum, non autem carnem de Mariae carne suscepisse. But even concerning the nature of Christ's body, there are some who have so far swerved from the right faith, as to say, that the flesh and the Word were of one and the same substance, most perversely insisting on that expression, The Word was made flesh; which they interpret that some portion of the Word was changed into flesh, not that He took to Him flesh of the flesh of the Virgin. [ed. note: Some of the Apollinarians thus hold. vid. Nyssen. vol. ii, p. 694. A.Theodor. Eranist. p. 174. ed. Schulz. The same doctrine was afterwards ascribed to the Eutychians, vid. Vigil. Taps. in Eutych. iv. Theod. Haer. iv. 13] Cyrillus ad Ioannem Antiochenum: Furere autem arbitramur eos qui suspicati sunt, quod mutationis obumbratio circa divinam verbi naturam potest contingere: manet enim quod est semper, et non mutatur, nec conversionis est capax. Cyril, Ep. ad Joan. Antioch. tom. 6, Ep. 107: We account those persons mad who have suspected that so much as the shadow of change could take place in the nature of the Divine Word; it abides what it ever was, neither is nor can be changed. Leo ad Constantinopolitanos: Nos autem non ita dicimus Christum hominem ut aliquid ei desit quod ad humanam certum est pertinere naturam, sive animam sive mentem rationabilem, sive carnem, quae non de femina sumpta sit, sed facta de verbo in carnem converso atque mutato. Quae ter falsa Apollinaristarum haeresis tres varias protulit partes. Leo, Epist. 59, ad Const.: We do not speak of Christ as man in such a sort as to allow that any thing was wanting to Him, which it is certain pertains to human nature, whether soul, or rational mind, or flesh, and flesh such as was taken of the Woman, not gained by a change or conversion of the Word into flesh. These three several errors, that thrice false heresy of the Apollinarists has brought forward. Leo ad Palaestinos: Eutyches quoque tertium Apollinaris dogma delegit, ut, negata humanae carnis atque animae veritate, totum dominum nostrum Iesum Christum unius assereret esse naturae, tamquam verbi divinitas ipsa se in carnem animamque verteret, et concipi, nasci aut nutriri, et cetera huiusmodi, eius tantum essentiae fuerit, scilicet divinae, quae nihil horum in se sine carnis recepit veritate, quoniam natura unigeniti, natura est patris, natura est spiritus sancti, simul impassibilis et sempiterna. Verum si ab Apollinaris perversitate haereticus iste decesserit, ne convinceretur deitatem passibilem sentire atque mortalem, et tamen verbi incarnati, id est verbi et carnis, unam audet pronuntiare naturam; non dubie in Manichaei et Marcionis transit insaniam, et dominum Iesum Christum simultorie omnia credit egisse, nec humanum ipsum corpus, sed phantasticam corporis speciem oculis apparuisse cernentium. Eutyches also chose out this third dogma of Apollinaris, which denying [p. 16] the verity of the human body and soul, maintained that our Lord Jesus Christ was wholly and entirely of one nature, as though the Divine Word had changed itself into flesh and soul, and as though the conception, birth, growth, and such like, had been undergone by that Divine Essence, which was incapable of any such changes with the very and true flesh; for such as is the nature of the Only-begotten, such is the nature of the Father, and such is the nature of the Holy Ghost, both impassible and eternal. But if to avoid being driven to the conclusion that the Godhead could feel suffering and death, he departs from the corruption of Apollinaris, and should still dare to affirm the nature of the incarnate Word, that is of the Word and the flesh, to be the same, he clearly falls into the insane notions of Manichaeus and Marcion, and believes that the Lord Jesus Christ did all His actions with a false appearance, that His body was not a human body, but a phantasm, which imposed on the eyes of the beholders. Idem ad Iulianum: In eo vero quod Eutyches in episcopali iudicio ausus est dicere ante incarnationem duas fuisse in Christo naturas, post incarnationem autem unam, necessarium fuit ut ad reddendam rationem professionis suae sollicitis interrogationibus urgeretur. Arbitror enim eum talia loquentem hoc habere persuasum quod anima quam salvator assumpsit, prius in caelis sit commorata quam de Maria virgine nasceretur. Sed hoc Catholicae mentes auresque non tolerant, quia nil secum dominus de caelo veniens nostrae conditionis exhibuit, nec animam eius, quae anterior extitisset, nec carnem, quae non materni corporis esset, accepit. Unde quod in Origene merito damnatum est, qui animarum antequam corporibus insererentur non solum miras, sed et diversas fuisse asseruit actiones, necesse est quod in isto plectatur. But what Eutyches ventured [margin note: Id. Ep. 35 ad Julian] to pronounce as an episcopal decision, that in Christ before His incarnation were two natures, but after His incarnation only one, it behoved that he should have been urgently pressed to give the reason of this his belief. I suppose that in using such language he supposed the soul which the Saviour took, to have had its abode in heaven before it was born of the Virgin Mary [ed. note, e: This opinion, which involves Nestorianism, the opposite error to Eutychianism or Monophysitism, is imputed to Eutyches by Flavian, ap. Leon. Ep. xxii. 3. Ephraem, Antioch, ap Phot. p. 805. Leont. de Sectis 7 init]. This Catholic hearts and ears endure not, for that the Lord when He came down from heaven shewed nothing of the condition of human nature, nor did He take on Him any soul that had existed before, nor any flesh that was not taken of the flesh of His mother. Thus what was justly condemned in Origen [ed. note, f: Vid. Origen in Joan. t. i. n. 37. t. xx. n. 17. Patriarch. ii. 6. n. 4. ix. Cels. i. 32, 33], must needs be rebuked in Eutyches, to wit, that our souls before they were placed in our bodies had actions not only wonderful but various. Remigius: Has igitur haereses in principio Evangelii sui Evangelistae destruunt, nam Matthaeus cum narrat eum duxisse originem per reges Iudaeorum, verum hominem eum ostendit, et veram carnem habuisse. Similiter et Lucas, qui sacerdotalem stirpem et personam describit. Marcus autem, cum ait: initium Evangelii Iesu Christi filii Dei, et Ioannes cum ait: in principio erat verbum manifestant eum ante omnia saecula semper fuisse Deum apud Deum patrem. Remig: These heresies therefore the Apostles overthrow in the opening of their Gospels, as Matthew in relating how He derived His descent from the kings of the Jews proves Him to have been truly man and to have had true flesh. Likewise Luke, when he [p. 17] describes the priestly stock and person; Mark when he says, "The beginning of the Gospel of Jesus Christ the Son of God;" and John when he says, "In the beginning was the Word;" both shew Him to have been before all ages God, with God the Father.
Lectio 2 2. Abraham began Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren.
Augustinus de Cons. Evang: Matthaeus Evangelista ostendit generationem Christi secundum carnem se suscepisse narrandam, quia genealogiam Christi exorsus est. Lucas autem tamquam sacerdotem in expiandis peccatis magis assignans, non ab initio Evangelii sui, sed a Baptismo Christi generationes enarrat, ubi testimonium Ioannes perhibuit dicens: ecce qui tollit peccata mundi. In generationibus etiam Matthaei significatur nostrorum susceptio peccatorum a domino Christo. In generationibus autem Lucae significatur abolitio nostrorum peccatorum ab ipso, ideo generationes Christi Matthaeus descendens enarrat, Lucas autem ascendens. Humanam autem Christi generationem Matthaeus descendendo describens, ab Abraham generationes commemorat. Aug., de Con. Evan., ii, 1: Matthew, by beginning with Christ's genealogy, shews that he has undertaken to relate Christ's birth according to the flesh. But Luke, as rather describing Him as a Priest for the atonement of sin, gives Christ's genealogy not in the beginning of his Gospel, but at His baptism, when John bare that testimony, "Lo, He that taketh away the sins of the world." [John 1:29] In the genealogy of Matthew is figured to us the taking on Him of our sins by the Lord Christ: in the genealogy of Luke, the taking away of our sins by the same; hence Matthew gives them in a descending, Luke in an ascending, series. But Matthew, describing Christ's human generation in descending order, begins his enumeration with Abraham. Ambrosius super Lucam: Prior enim Abraham meruit fidei testimonium, quia credidit Deo, et reputatum est ei ad iustitiam. Ideo etiam auctor generis debuit significari, quia instaurandae Ecclesiae sponsionem primus emeruit, cum dicitur: benedicentur in te omnes tribus terrae. Et iterum David delatum est quod Iesus filius eius diceretur, unde huic praerogativa servatur ut ab eo generationis dominicae manaret exordium. Ambrose, in Luc. cap. 3. lib. iii. n. 7,8: For Abraham was the first who deserved the witness of faith; "He believed God, and it was accounted to him for righteousness." It behoved therefore that he should be set forth as the first in the line of descent, who was the first to deserve the promise of the restoration of the Church, "In thee shall all the nations of the earth be blessed." And it is again brought to a period in David, for that Jesus should be called his Son; hence to him is preserved the privilege, that from him should come the beginning of the Lord's genealogy. Chrysostomus in Matth: Evangelista igitur Matthaeus generationem dominicae carnis per seriem parentum volens commendare memoriae, ordiens a patre Abraham, dicit Abraham genuit Isaac. Cur non dixit: Ismael, quem primitus genuit? Sequitur Isaac autem genuit Iacob. Cur non dixit: Esau, qui eius primogenitus fuit? Quia scilicet per illos ad David pervenire non posset. Chrys., Hom. iii, and Aug. City of God, 15, 15: Matthew then, desiring to preserve in memory the lineage of the Lord's humanity through the succession of His parents, begins with Abraham, saying, "Abraham begat Isaac." Why does he not mention Ismael, his first-born? And again, "Isaac began Jacob;" why does he not speak of Esau his first-born? Because through them he could not have come down to David. Glossa: Omnes tamen fratres Iudae, cum ipso in generatione computat, quod etiam ideo factum est, quia Ismael et Esau non remanserunt in cultu unius Dei; fratres vero Iudae in populo sunt computati. Gloss.: Yet he names all the brethren of Judah with him in the lineage. Ismael and Esau had not remained in the worship of the true God; but the brethren of Judah were reckoned in God's people. [p. 18] Chrysostomus in Matth: Vel propterea duodecim patriarcharum meminit, ut eam quae ex progenitorum nobilitate est, elationem auferret. Etenim multi horum ex ancillis nati fuerunt, sed omnes similiter erant patriarchae et tribuum principes. Chrys., Hom. iii: Or, he names all the twelve Patriarchs that he may lower that pride which is drawn from a line of noble ancestry. For many of these were born of maidservants, and yet were Patriarchs and heads of tribes. Glossa: Ideo autem Iudam nominatim posuit, quia de illo tantum dominus descendit. In singulis autem patribus non solum debet notari historia, sed allegoria et moralitas: allegoria quidem in quo unusquisque patrum Christum praefiguret; moralitas in hoc notatur quod ex singulis patribus in nobis aliqua virtus per significationem nominis vel exemplum aedificetur. Abraham ergo in multis locis figuram Christi portat, et praeterea in nomine: Abraham enim pater multarum gentium interpretatur, et Christus est pater multorum fidelium. Abraham etiam de cognatione sua exiit, et in terra aliena demoratus est, et Christus, derelicto Iudaico populo, ad gentes per praedicatores suos exivit. Gloss: But Judah is the only one mentioned by name, and that because the Lord was descended from him only. But in each of the Patriarchs we must note not their history only, but the allegorical and moral meaning to be drawn from them; allegory, in seeing whom each of the Fathers foreshewed; moral instruction in that through each one of the Fathers some virtue may be edified in us either through the signification of his name, or through his example. [ed. note: Origen considered that there were three senses of Scripture, the literal or historical, the moral, and the mystical or spiritual, corresponding to the three parts of man, body, and soul, and spirit. Hom. in Lev. ii, 5, de Princio iv, p. 168. By the moral sense is meant, as the name implies, a practical application of the text; by mystical one which interprets it of the invisible and the spiritual world.] Abraham is in many respects a figure of Christ, and chiefly in his name, which is interpreted the Father of many nations, and Christ is Father of many believers. Abraham moreover went out from his own kindred, and abode in a strange land; in like manner Christ, leaving the Jewish nation, went by His preachers throughout the Gentiles. Chrysostomus super Matth: Isaac autem interpretatur risus. Risus autem sanctorum est, non stulta cachinnatio labiorum, sed rationabile gaudium cordis, quod fuit mysterium Christi. Sicut enim ille parentibus in ultima senectute donatus est laetitia suis, ut cognoscatur quia non erat filius naturae, sed gratiae, sic et Christus in novissimo fine productus est a matre Iudaea gaudium cunctis; sed iste per virginem, ille de anu, ambo contra spem naturae. Pseudo-Chys.: Isaac is interpreted, 'laughter,' but the laughter of the saints is not the foolish convulsion of the lips, but the rational joy of the heart, which was the mystery of Christ. For as he was granted to his parents in their extreme age to their great joy, that it might be known that he was not the child of nature, but of grace, thus Christ also in this last time came of a Jewish mother to be the joy of the whole earth; the one of a virgin, the other of a woman past the age, both contrary to the expectation of nature. Remigius: Iacob supplantator interpretatur, et de Christo dicitur: supplantasti insurgentes in me subtus me. Iacob genuit Iudas et fratres eius. Remig.: Jacob is interpreted, 'supplanter,' and it is said of Christ, "Thou hast cast down beneath Me them that rose up against Me." [Ps 18:43] Chrysostomus super Matth: Et noster Iacob genuit duodecim apostolos in spiritu, non in carne; verbo, non in sanguine. Iudas autem interpretatur confessor, quoniam Christi erat imago, qui confessor patris erat futurus, dicens: confiteor tibi, pater, domine caeli et terrae. Pseudo-Chrys.: Our Jacob in like manner begot the twelve Apostles in the Spirit, not in the flesh; in word, not in blood. Judah is interpreted, 'confessor,' for he was a type of Christ who was to be the confessor of His Father, as He spake, "I confess to Thee, Father, Lord of heaven and earth." Glossa: Moraliter autem Abraham nobis virtutem fidei per exempla Christi significat, cum de eo legatur: Abraham credidit Deo, et reputatum est ei ad iustitiam. Isaac significat spem, quia interpretatur risus, fuit enim gaudium parentum; spes vero similiter est gaudium nostrum, dum aeterna bona sperare facit et de eis gaudere. Abraham ergo genuit Isaac quia fides generat spem. Iacob autem significat caritatem. Caritas enim amplectitur duas vitas: activam per dilectionem proximi, contemplativam per dilectionem Dei; activa per Liam, contemplativa per Rachel significatur. Lia enim laborans interpretatur, quia activa in labore est; Rachel visum principium, quia per contemplativam principium, id est Deus, videtur. Nascitur ergo Iacob de duobus parentibus, quia caritas nascitur de fide et spe; quod enim credimus et speramus, diligimus. Gloss: Morally; Abraham signifies to us the virtue of faith in Christ, as an example himself, as it [p. 19] is said of him, "Abraham believed God, and it was accounted unto Him for righteousness." Isaac may represent hope; for Isaac is interpreted, 'laughter,' as he was the joy of his parents; and hope is our joy, making us to hope for eternal blessings and to joy in them. "Abraham begat Isaac," and faith begets hope. Jacob signifies, 'love,' for love embraces two lives; active in the love of our neighbour, contemplative in the love of God; the active is signified by Leah, the contemplative by Rachel. For Leah is interpreted 'labouring,' [ed. note, h: Leah full of labour, Jerom. de nomin. Hebr. from לאה, to weary one's self.] for she is active in labour; Rachel 'having seen the beginning,' [ed. note, i: Rachel, in ewe, (as Gen. xxxi, 38, &c.) Jerom. ibid. who also gives the interpretation in the text, from ראה and חלל (החלה beginning.] because by the contemplative, the beginning, that is God, is seen. Jacob is born of two parents, as love is born of faith and hope; for what we believe, we both hope for and love.
Lectio 3 3 Ἰούδας δὲ ἐγέννησεν τὸν φάρες καὶ τὸν ζάρα ἐκ τῆς θαμάρ, φάρες δὲ ἐγέννησεν τὸν ἑσρώμ, ἑσρὼμ δὲ ἐγέννησεν τὸν ἀράμ, 4 ἀρὰμ δὲ ἐγέννησεν τὸν ἀμιναδάβ, ἀμιναδὰβ δὲ ἐγέννησεν τὸν ναασσών, ναασσὼν δὲ ἐγέννησεν τὸν σαλμών, 5 σαλμὼν δὲ ἐγέννησεν τὸν βόες ἐκ τῆς ῥαχάβ, βόες δὲ ἐγέννησεν τὸν ἰωβὴδ ἐκ τῆς ῥούθ, ἰωβὴδ δὲ ἐγέννησεν τὸν ἰεσσαί, 6 ἰεσσαὶ δὲ ἐγέννησεν τὸν δαυὶδ τὸν βασιλέα.
3-6. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; and Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; and Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; and Jesse begat David the king.
Glossa: Praetermissis aliis filiis Iacob, Evangelista Iudae prosequitur generationem dicens Iudas autem genuit Phares et Zaram de Thamar. Gloss: Passing over the other sons of Jacob, the Evangelist follows the family of Judah, saying, "But Judah begat Phares and Zara of Thamar." Augustinus de Civit. Dei: Nec Iudas primogenitus, nec istorum geminorum aliquis fuit primogenitus Iudae; sed ante illos iam tres genuerat. Eos itaque tenuit in ordine generationum per quos ad David, atque inde quo intenderet, perveniret. Augustine, City of God, 15, 15: Neither was Judah himself first-born, nor of these two sons was either his first-born; he had already had three before them. So that he keeps in that line of descent, by which he shall arrive at David, and from him whither he purposed. Hieronymus: Notandum autem in genealogia salvatoris nullam sanctarum assumi mulierum, sed eas quas Scriptura reprehendit, ut qui propter peccatores venerat, de peccatoribus nascens, omnium peccata deleret, unde et in sequentibus Ruth Moabitis ponitur. Jerome: It should be noted, that none of the holy women are taken into the Saviour's genealogy, but rather such as Scripture has condemned, that He who came for sinners being born of sinners might so put away the sins of all; thus Ruth the Moabitess follows among the rest. Ambrosius super Lucam: Lucas autem has declinavit, ut immaculatam sacerdotalis generis seriem declararet. Sed sancti Matthaei consilium a rationis iustitia non abhorret, nam cum evangelizaret secundum carnem generatum esse qui omnium peccata susciperet, subiectum iniuriis, subditum passioni. Nec hoc quidem putavit exortem asserendum esse pietatis, ut maculatae quoque originis non recusaret iniuriam; simul ne puderet Ecclesiam de peccatoribus congregari, cum dominus de peccatoribus nasceretur; postremo ut beneficium redemptionis etiam a suis maioribus inchoaret, ne quis putaret originis maculam impedimento posse esse virtuti, nec se insolens de sui nobilitate iactaret. Ambrose, in Luc. 3: But Luke has avoided the mention of these, that he might set forth the series of the priestly race immaculate. But the plan of St. Matthew did not exclude the [p. 20] righteousness of natural reason; for when he wrote in his Gospel, that He who should take on Him the sins of all, was born in the flesh, was subject to wrongs and pain, he did not think it any detraction from His holiness that He did not refuse the further humiliation of a sinful parentage. Nor, again, would it shame the Church to be gathered from among sinners, when the Lord Himself was born of sinners; and, lastly, that the benefits of redemption might have their beginning with His own forefathers: and that none might imagine that a stain in their blood was any hindrance to virtue, nor again any pride themselves insolently on nobility of birth. Chrysostomus in Matth: Post hoc monstratur omnes obnoxios fuisse peccatis: instat enim Thamar fornicatio Iudam accusans, et David a fornicaria muliere genuit Salomonem. Si autem a magnis lex non est impleta, nec a minoribus; et sic omnes peccaverunt, et necessaria facta est Christi praesentia. Chrys.: Besides this, it shews that all are equally liable to sin; for here is Thamar accusing Judah of incest, and David begat Solomon with a woman with whom he had committed adultery. But if the Law was not fulfilled by these great ones, neither could it be by their less great posterity, and so all have sinned, and the presence of Christ is become necessary. Ambrosius super Lucam: Vide autem quia non otiose Matthaeus utrumque significavit, cum Phares tantummodo commemorationem causa deposceret, quia hic in utroque mysterium est. Per geminos enim gemina describitur vita populorum: una secundum legem, altera secundum fidem. Ambrose: Observe that Matthew does not name both without a meaning; for though the object of his writing only required the mention of Phares, yet in the twins a mystery is signified; namely, the double life of the nations, one by the Law, the other by Faith. Chrysostomus super Matth: Per Zaram enim significatur Iudaicus populus, qui primus apparuit in luce fidei, quasi de vulva tenebrosa mundi procedens. Et ideo significatus est cocco circumcisionis, putantibus omnibus, quia ipse populus Dei erat futurus, sed posita est ante faciem eius lex, quasi sepes vel maceria. Sic ergo impeditus est populus Iudaicus per legem, sed temporibus Christi rupta est sepes legis, quae erat inter Iudaeos et gentes, sicut ait apostolus: medium parietem maceriae solvens. Sic factum est ut gentilis per Phares significatus, postquam rupta est lex per Christi mandata, primus ad fidem procedat; et postea sequitur Iudaicus populus. Sequitur Phares autem genuit Esron. Pseudo-Chys.: By Zarah is denoted the people of the Jews, which first appeared in the light of faith, coming out of the dark womb of the world, and was therefore marked with the scarlet thread of the circumciser, for all supposed that they were to be God's people; but the Law was set before their face as it had been a wall or hedge. Thus the Jews were hindered by the Law, but in the times of Christ's coming the hedge of the Law was broken down that was between Jews and Gentiles, as the Apostle speaks, "Breaking down the middle wall of partition;" [Eph 2:14] and thus it fell out that the Gentiles, who were signified by Phares, as soon as the Law was broken through by Christ's commandments, first entered into the faith, and after followed the Jews. Glossa: Iudas genuit Phares et Zaram antequam intraret Aegyptum, in quam ambo postea cum patre transierunt. In Aegypto vero Phares genuit Esron. Esron autem genuit aram. Aram autem genuit Aminadab, Aminadab autem genuit Naasson; et tunc Moyses eduxit eos de Aegypto. Naasson autem fuit dux sub Moyse in tribu Iuda per desertum, in quo genuit Salmon. Iste Salmon fuit princeps de tribu Iuda, qui cum Iosue terram promissionis intravit. Gloss: Judah begat Phares and Zarah before he went into Egypt, whither they both accompanied their father. In Egypt, "Phares begat Esrom; and Esrom begat Aram; Aram begat Aminadab; Aminadab begat Naasson;" and then Moses led them out of Egypt. Naasson was head of the tribe of Judah under Moses in the desert, where he begat Salmon; and this Salmon it was who, as prince of the tribe [p. 21] of Judah, entered the land of promise with Joshua. Chrysostomus super Matth: Quoniam autem ex aliqua causa, secundum providentiam Dei, posita horum patrum nomina credimus. Sequitur Naasson autem genuit Salmon. Iste Salmon mortuo patre fuit princeps in tribu Iuda, qui cum Iosue terram promissionis intravit. Pseudo-Chrys.: But as we believe that the names of these Fathers were given for some special reason under the providence of God, it follows, but "Naasson begat Salmon." This Salmon after his father's death entered the promised land with Joshua as prince of the tribe of Judah. He took a wife of the name of Rahab. This Rahab is said to have been that Rahab the harlot of Jericho who entertained the spies of the children of Israel, and hid them safely. For Salmon being noble among the children of Israel, inasmuch as he was of the tribe of Judah, and son of the prince thereof, beheld Rahab so ennobled through her great faith, that she was worthy whom he should take to wife. Salmon is interpreted 'receive a vessel,' [ed. note: שלמון. Probably as if from מאן Ch. a vessel; perhaps נשא למאן] perhaps as if invited in God's providence by his very name to receive Rahab a vessel of election. Glossa: Iste Salmon in terra promissionis genuit de illa Rahab Booz. Booz autem genuit Obed ex Ruth. Gloss: This Salmon in the promised land begat Booz of this Rahab. Booz begat Obeth of Ruth. Chrysostomus super Matth: Quomodo autem Booz accepit uxorem Moabitidem nomine Ruth, exponere aestimavi superfluum, cum de his Scriptura sit omnibus manifesta. Hoc autem dicimus solum, quoniam Ruth, pro merito fidei suae nupsit Booz, quia deos patrum suorum repulit et Deum viventem elegit. Et Booz pro merito fidei suae illam accepit uxorem, ut ex coniugio tali sanctificato genus nasceretur regale. Pseudo-Chrys.: How Booz took to wife a Moabitess whose name was Ruth, I thought it needless to tell, seeing the Scripture concerning them is open to all. We need but say thus much, that Ruth married Booz for the reward of her faith, for that she had cast off the gods of her forefathers, and had chosen the living God. And Booz received her to wife for reward of his faith, that from such sanctified wedlock might be descended a kingly race. Chrysostomus super Matth: Accepit autem uxorem nomine Rahab. Haec autem Rahab dicitur fuisse Rahab meretrix de Iericho, quae suscepit exploratores filiorum Israel, abscondit eos, et servavit incolumes. Cum autem Salmon nobilis esset inter filios Israel, quia de tribu erat Iuda et quia filius principis erat, vidit Rahab sic fidelem quasi magnam aliquam constitutam, meruit accipere in uxorem. Forsitan autem et ideo interpretatur Salmon, quasi per ipsum nomen invitaretur a providentia Dei ut acciperet vas electionis Rahab. Interpretatur enim Salmon accipe vas. Sequitur Salmon autem genuit Booz de Rahab. ["He took a wife named Rahab." But this Rahave is said to have been Rahab, the harlot of Jericho, who received the Israelite spies, hid them, and kept them unharmed. Although Salmon was a nobleman among the Israelites, because he was of the tribe of Judah and was the son of a prince, he saw Rahab as faithful and of great character, worthy for him to marry. Perhaps the name Salmon was therefore interpreted to mean that he was invited by God's providence to accept Rahab, the vessel of election. For Salmon is interpreted as "accept the vessel". Next: "Salmon begot Booz from Rahab."] Ambrosius super Luc: Quomodo autem Ruth, cum esset alienigena, Iudaeo nupsit, et qua ratione in Christi generatione eius putaverit Evangelista copulae commemorationem esse faciendam, quae legis serie moechabatur? Quia ergo non de legitima salvator generatione manavit, videtur esse deforme, nisi ad apostolicam sententiam revertatis, quia non est lex posita iustis, sed iniustis. Haec enim cum esset alienigena et Moabitis, praesertim cum lex Moysi prohiberet has nuptias, Moabitasque excluderet ab Ecclesia, quomodo introivit in Ecclesiam nisi quia sancta et immaculata moribus supra legem facta est? Destinationem ergo legis excessit et meruit inter maiores dominici generis computari, propter cognationem mentis electam, non corporis. Magnum autem nobis exemplum est quod in illa nostrum omnium, qui ex gentibus collecti sumus, ingrediendi in Ecclesiam domini figura praecessit. Ambrose: But how did Ruth who was an alien marry a man that was a Jew? and wherefore in Christ's genealogy did His Evangelist so much as mention a union, which in the eye of the law was bastard? Thus the Saviour's birth of a parentage not admitted by the law appears to us monstrous, until we attend to that declaration of the Apostle, "The Law was not given for the righteous, but for the unrighteous." [1 Tim 1:9] For this woman who was an alien, a Moabitess, a nation with whom the Mosaic Law forbad all intermarriage, and shut them totally out of the Church, how did she enter into the Church, unless that she were holy and unstained in her life above the Law? Therefore she was exempt from this restriction of the Law, and deserved to be numbered in the Lord's lineage, chosen from the kindred of her mind, not of her body. To us she is a great example, for [p. 22] that in her was prefigured the entrance into the Lord's Church of all of us who are gathered out of the Gentiles. Hieronymus in epistola ad Paulinum: Ruth etiam Moabitis Isaiae explet vaticinium dicentis: emitte agnum, domine, dominatorem terrae, de petra deserti ad montem filiae Sion. Sequitur Obed autem genuit Iesse. Jerome: Ruth the Moabitess fulfils the prophecy of Isaiah, "Send forth, O Lord, the Lamb that shall rule over the earth, out of the rock of the desert to the mount of the daughter of Sion." [Isa 16:1] Glossa: Iesse pater David binomius est, quia frequentius vocatus est Isai. Sed quia propheta vocat eum non Isai, sed Iesse, dicens: egredietur virga de radice Iesse ut ostenderet illam prophetiam completam in Maria et in Christo, Evangelista posuit Iesse. Sequitur Iesse autem genuit David regem. Gloss: Jesse, the father of David, has two names, being more frequently called Isai. But the Prophet says, "There shall come a rod from the stem of Jesse;" [Isa 11:1] therefore to shew that this prophecy was fulfilled in Mary and Christ, the Evangelist puts Jesse. Remigius: Sed quaerendum est quare sanctus Evangelista solum David nominaverit regem, quod ideo dixit ut ostenderet eum primum fuisse regem in tribu Iuda. Ipse autem Christus est Phares divisor, ut est illud: dividet agnos ab haedis. Est et Zaram oriens, ut est illud: ecce vir, oriens nomen eius. Est Esron sagitta, ut est illud: posuit me sicut sagittam electam. Remig.: It is asked, why this epithet King is thus given by the holy Evangelist to David alone? Because he was the first king in the tribe of Judah. Christ Himself is Phares 'the divider,' as it is written, "Thou shalt divide the sheep from the goats;" [Matt 25:33] He is Zaram [ed. note, l: זרח; in Zech. 6:12, it is זרח], 'the east,' "Lo the man, the east is His name;" [Zech 6:12]; He is Esrom [ed. note, m: חצרון, as if from חץ, and so Jerome.], 'an arrow,' "He hath set me as a polished shaft." [Isa 49:2] Rabanus: Vel atrium, propter abundantiam gratiae et latitudinem caritatis. Aram electus, secundum illud: ecce puer meus electus: vel excelsus, secundum illud: excelsus super omnes gentes dominus. Ipse est Aminadab, idest voluntarius, qui dicit: voluntarie sacrificabo tibi. Idem est et Naasson, idest augurium, qui novit praeterita, praesentia et futura. Vel serpentinus, secundum illud: Moyses exaltavit serpentem in deserto: est et Salmon, id est sensibilis, qui dicit: ego sensi de me virtutem exisse. Raban.: Or following another interpretation, according to the abundance of grace, and the width of love. He is Aram the chosen [ed. note, n: רם to be lofty, vid. infr. p.23], according to that, "Behold my Servant whom I have chosen." [Isa 42:1] He is Aminadab, that is 'willing,' [ed. note, o: עמי נדב My people is willing, - Jerome; comp. עמך נדבת, Ps 110:3], in that He says, "I will freely sacrifice to Thee." [Isa 54:6] Also He is Naasson [ed. note, p: נחשן, from נחש to augur from serpents, and so Jerome], i.e. 'augury,' as He knows the past, the present, and the future; or, 'like a serpent,' according to that, "Moses lifted up the serpent in the wilderness." [John 3:14] He is Salmon [ed. note, q: And so Jerome], i.e. 'the feeleth,' as He said, "I feel that power is gone forth out of me." [Luke 8:46] Glossa: Ipse accipit Rahab, id est Ecclesiam de gentibus. Rahab enim fames, vel latitudo, vel impetus, quia Ecclesia gentium esurit et sitit iustitiam et impetu doctrinae philosophos et reges convertit. Ruth etiam interpretatur videns vel festinans, et significat Ecclesiam, quae puro corde videt Deum et festinat ad bravium supernae vocationis. Gloss: Christ Himself espouses Rahab, i.e. the Gentile Church; for Rahab [ed. note, : רחב, to be wide or broad. (רהב might רעב hunger)] is interpreted either 'hunger' or 'breadth' or 'might;' for the Church of the Gentiles hungers and thirsts after righteousness, and converts philosophers and kings by the might of her doctrine. Ruth is interpreted either 'seeing' or 'hastening' [ed. note, s: And so Jerome, from ראה, and perhaps רוץ for the second.], and denotes the Church which in purity of heart sees God, and hastens to the prize of the heavenly call. Remigius: Est et Booz in quo robur, ut est illud: cum exaltatus fuero a terra, omnia traham ad me. Est et Obed serviens, ut est illud. Filius hominis non venit ministrari, sed ministrare. Est et Iesse incensum, secundum illud: ignem veni mittere in terram. Ipse est David manu fortis, secundum illud: dominus fortis et potens; desiderabilis, secundum illud: veniet desideratus cunctis gentibus; pulcher aspectu, secundum illud: speciosus forma prae filiis hominum. Remig. Christ is also Booz [ed. note, t: And so Jerome; perhaps בעז =بعز activity; here, as if בעז "with might."], because He is strength, for, [p. 23] "When I am lifted up, I will draw all men unto Me." [John 12:32] He is Obeth, 'a servant' [ed. note, u: עובד Obed, and so Jerome], for "the Son of man came not to be ministered unto, but to minister." [Matt 20:28] He is Jesse, or 'burnt' [ed. note, x: As if from אש], for, "I am come to send fire on earth." [Luke 12:49] He is David [ed. note, y: And so Jerome], 'mighty in arm,' for, "the Lord is great and powerful;" [Ps 24:8] 'desirable,' for, "He shall come, the Desire of all nations;" [Hag 2:7] 'beautiful to behold,' according to that, "Beautiful in form before the sons of men." [Ps. 45:3] Glossa: Interim videamus quas virtutes isti patres in nobis aedificent, quia fides, spes et caritas omnium virtutum sunt fundamentum. Sequentes virtutes sunt quasi superadditiones. Iudas interpretatur confessio. Duplex est autem confessio: est altera fidei, altera peccatorum. Si ergo post tres supradictas virtutes peccatur, necessaria est non solum fidei, sed peccatorum confessio. Post Iudam sequitur Phares et Zaram. Phares divisio, Zaram oriens interpretatur, et Thamar amaritudo. Confessio enim generat divisionem a vitiis, et ortum virtutum, et amaritudinem poenitentiae. Post Phares sequitur Esron, qui sagitta interpretatur, postquam enim aliquis divisus est a vitiis et saecularibus debet fieri sagitta, ut in aliis vitia praedicando perimat. Sequitur aram, qui interpretatur electus, vel excelsus, quia postquam aliquis a mundo remotus est, et aliis proficit, necesse est ut Deo electus, hominibus celebris, excelsus in virtutibus habeatur. Naasson interpretatur augurium, hoc autem augurium non est saeculare, sed caeleste. De hoc gloriabatur Ioseph, fratribus mandans: vos detulistis scyphum domini mei, in quo augurari solebat. Scyphus est divina Scriptura, ubi est potus sapientiae, in hac auguratur sapiens, quia ibi videt futura, id est caelestia. Sequitur Salmon, idest sensibilis. Postquam enim aliquis studet in divina Scriptura, fit sensibilis, idest discernens gustu rationis, quid bonum, quid malum, quid dulce, quid amarum. Sequitur Booz, idest fortis. Instructus enim in Scripturis, fit ad omnia adversa toleranda fortis. Gloss: Let us now see what virtues they be which these fathers edify in us; for faith, hope, and charity are the foundation of all virtues; those that follow are like additions over and above them. Judah is interpreted 'confession,' of which there are two kinds, confession of faith, and of sin. If then, after we be endowed with the three forementioned virtues, we sin, confession not of faith only but of sin is needful for us. Phares is interpreted, 'division,' Zamar 'the east,' and Thamar, 'bitterness.' [ed note, z: תמרורים bitterness, from מרר Jer. 31:15, Hos 12:15] Thus confession begets separation from vice, the rise of virtue, and the bitterness of repentance. After Phares follows Esron, 'an arrow,' for when one is separated from vice and secular pursuits, he should become a dart wherewith to slay by preaching the vices of others. Aram is interpreted 'elect' or 'lofty' [ed. note, a: Lofty from רום], for as soon as one is detached from this world, and profiteth for another, he must needs be held to be elect of God, famous amongst men, high in virtue. Naasson is 'augury,' but this augury is of heaven, not of earth. It is that of which Joseph boasted when he said, "Ye have taken away the cup of my Lord, wherewith He is wont to divine." [Gen 44:5] The cup is the divine Scripture wherein is the draught of wisdom; by this the wise man divines, since in it he sees things future, that is, heavenly things. Next is Salomon [ed. note, b: שלם peace, and so Jerome], 'that perceiveth,' for he who studies divine Scripture becomes perceiving, that is, he discerns by the taste of reason, good from bad, sweet from bitter. Next is Booz, that is, 'brave,' for who is well taught in Scripture becomes brave to endure all adversity. Chrysostomus super Matth: Iste autem fortis est filius Rahab, id est Ecclesiae. Rahab enim interpretatur latitudo vel dilatata, quia enim ex omnibus finibus terrae vocata est Ecclesia gentium, latitudo appellatur. Pseudo-Chrys.: This brave one is the son of Rahab, that is, of the Church; for Rahab signifies 'breadth' or 'spread out,' for because the [p. 24] Church of the Gentiles was called from all quarters of the earth, it is called, 'breadth.' Rabanus: Sequitur Obed, id est servitus. Non enim idoneus est ad servitutem nisi qui fortis est; quae servitus generatur ex Ruth, idest festinantia. Oportet enim promptum esse servum, non pigrum. Gloss: Then follows Obeth, i.e. 'servitude,' for which none is fit but he who is strong; and this servitude is begotten of Ruth, that is 'haste,' for it behoves a slave to be quick, not slow. Chrysostomus super Matth: Nunc autem qui divitias et non mores, pulchritudinem et non fidem, et quod in meretricibus quaeri solet, hoc in coniugibus optant, non generant subditos filios vel sibi vel Deo, sed contumaces et contra se et contra Deum, ut filii eorum sint poena irreligiositatis eorum. Iste Obed genuit Iesse, id est refrigerium, nam quicumque est subditus Deo et parentibus suis, tales filios generat, Deo praestante, a quibus refrigeratur. Pseudo-Chrys.: They who look to wealth and not temper, to beauty and not faith, and require in a wife such endowments as are required in harlots, will not beget sons obedient to their parents or to God, but rebellious to both; that their children may be punishment of their ungodly wedlock. Obeth begat Jesse, that is, 'refreshment,' for whoever is subject to God and his parents, begets such children as prove his 'refreshment.' Glossa: Vel Iesse, id est incensum. Si enim servimus ex amore et timore, erit devotio in corde, quae ex igne et desiderio cordis suavissimum incensum offert Deo. Postquam autem aliquis idoneus est servus et sacrificium Deo factus, sequitur ut sit David, id est manu fortis qui contra hostes fortiter dimicavit et Idumaeos tributarios fecit. Similiter ipse debet carnales, id est homines, verbo et exemplo Deo subiugare. Gloss: Or Jesse may be interpreted, 'incense.' [ed. note: See p. 29, note i] For if we serve God in love and fear, there will be a devotion in the heart, which in the heat and desire of the heart offers the sweetest incense to God. But when one is become a fit servant, and a sacrifice of incense to God, it follows that he becomes David (ie. 'of a strong hand'), who fought mightily against his enemies, and made the Idumeans tributary. In like manner ought he to subdue carnal men to God by teaching and example.
Lectio 4 δαυὶδ δὲ ἐγέννησεν τὸν σολομῶνα ἐκ τῆς τοῦ οὐρίου, 7 σολομὼν δὲ ἐγέννησεν τὸν ῥοβοάμ, ῥοβοὰμ δὲ ἐγέννησεν τὸν ἀβιά, ἀβιὰ δὲ ἐγέννησεν τὸν ἀσάφ, 8 ἀσὰφ δὲ ἐγέννησεν τὸν ἰωσαφάτ,
6-8. David the king begat Solomon of her that had been the wife of Urias; and Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; and Asa begat Josaphat.
Glossa: Secundi quaterdenarii generationis seriem Evangelista decurrit, quae a regibus continetur; et ideo a David incipit qui primus in tribu Iudae regnavit, dicens David rex genuit Salomonem ex ea quae fuit Uriae. The Evangelist has now finished the first fourteen generations, and is come to the second, which consists of royal personages, and therefore beginning with David, who was the first king in the tribe of Judah, he calls him "David the king." Augustinus de Cons. Evang: Quia enim in generationibus Matthaei significatur nostrorum susceptio peccatorum, ideo ipse a David per Salomonem descendit, in cuius matre ille peccavit. Lucas vero ad David per Nathan ascendit, per quem prophetam Deus peccatum illius expiavit, quia in generationibus Lucae significatur abolitio peccatorum. Aug., de Cons. Evan., ii, 4: Since in Matthew's genealogy is shewed forth the taking on Him by Christ of our sins, therefore he descends from David to Solomon, in whose mother David had sinned. Luke ascends to David through Nathan, for through Nathan the prophet of God punished David's sin; because Luke's genealogy is to shew the putting away of our sins. Augustinus in libro Retract.: Dicendum tamen fuit per cuius nominis prophetam, ne putaretur idem fuisse homo, cum alter fuerit, quamvis et ipse hoc nomine vocaretur. Aug., Lib. Retract., ii, 16: That [p. 25] is it, must be said, through a prophet of the same name, for it was not Nathan the son of David who reproved him, but a prophet of the same name. Remigius: Quaerendum est autem quare Evangelista Bersabee proprio nomine non nominavit sicut ceteras mulieres. Quod ideo est quia ceterae mulieres quamvis reprehensibiles fuissent, tamen laudabiles erant virtutibus. Bersabee vero non solum fuit conscia adulterii, sed etiam homicidii mariti sui, et ideo proprio nomine eam non nominavit in genealogia domini. Remig.: Let us enquire why Matthew does not mention Bathsheba by name as he does the other women. Because the others, though deserving of much blame, were yet commendable for many virtues. But Bathsheba was not only consenting in the adultery, but in the murder of her husband, hence her name is not introduced in the Lord's genealogy. Glossa: Tacet etiam nomen Bersabee, ut nominando Uriam, reducat ad memoriam illud maximum scelus quod in eum fecit. Gloss: Besides, he does not name Bathsheba, that, by naming Urias, he may recall to memory that great wickedness which she was guilty of towards him. Ambrosius super Lucam: At vero sanctus David in eo est praecellentior quod hominem se ipse cognovit, et commissum super arrepta Uriae uxore peccatum poenitentiae curavit lacrymis abluendum, ostendens nobis neminem propriae virtuti debere confidere; habemus enim adversarium magnum, qui vinci a nobis sine Dei adiutorio non possit. Et plerumque in illustribus viris gravia peccata reperies, ut quasi homines tentationi potuisse succumbere cognoscas, ne virtutibus egregiis plusquam homines crederentur. Ambrose: But the holy David is the more excellent in this, that he confessed himself to be but man, and neglected not to wash out with the tears of repentance the sin of which he had been guilty, in so taking away Urias' wife. Herein shewing us that none ought to trust in his own strength, for we have a mighty adversary whom we cannot overcome without God's aid. And you will commonly observe very heavy sins befalling to the share of illustrious men, that they may not from their other excellent virtues be thought more than men, but that you may see that as men they yield to temptation. Chrysostomus super Matth: Salomon autem interpretatur pacificus, quoniam omnibus in circuitu gentibus pacificatis et tributa reddentibus pacificum habuit regnum. Salomon autem genuit Roboam. Roboam interpretatur a multitudine populi. Multitudo enim mater est seditionis, quia quod a pluribus peccatur, plerumque manet invindicabile. Paucitas autem magistra est disciplinae. Pseudo-Chrys.: Solomon is interpreted, 'peace-maker,' because having subdued all the nations round about, and made them tributary, he had a peaceful reign. Roboam in interpreted, 'by a multitude of people,' for multitude is the mother of sedition; for where many are joined in a crime, that is commonly unpunishable. But a limit in numbers is the mistress of good order.
Lectio 5 ἰωσαφὰτ δὲ ἐγέννησεν τὸν ἰωράμ, ἰωρὰμ δὲ ἐγέννησεν τὸν ὀζίαν, 9 ὀζίας δὲ ἐγέννησεν τὸν ἰωαθάμ, ἰωαθὰμ δὲ ἐγέννησεν τὸν ἀχάζ, ἀχὰζ δὲ ἐγέννησεν τὸν ἑζεκίαν, 10 ἑζεκίας δὲ ἐγέννησεν τὸν μανασσῆ, μανασσῆς δὲ ἐγέννησεν τὸν ἀμώς, ἀμὼς δὲ ἐγέννησεν τὸν ἰωσίαν, 11 ἰωσίας δὲ ἐγέννησεν τὸν ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας βαβυλῶνος.
8-11. And Josaphat begat Joram; and Joram begat Ozias; and Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; and Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; and Josias begat Jechonias and his brethren, about the time they were carried away to Babylon.
Hieronymus: In quarto autem regum volumine legimus de Ioram Ochoziam fuisse generatum. Quo mortuo, Iosabeth filia Ioram regis, soror Ochoziae, tulit Ioas filium fratris sui, et eum internecioni, quae exercebatur ab Athalia, subtraxit. Cui successit in regnum filius eius Amasias. Post quem regnavit filius eius Azarias, qui appellatur Ozias, cui successit Ioatham filius eius. Cernis ergo quod, secundum fidem historiae, tres reges in medio fuerunt, quos Evangelista praetermisit. Ioram quoque non genuit Oziam, sed Ochoziam et reliquos quos numeravimus. Verum quia Evangelistae propositum erat tessaradecades in diverso temporis statu ponere, et quia Ioram generi se miscuerat impiissimae Iezabelis, idcirco usque ad tertiam generationem eius memoria tollitur, ne in sanctae nativitatis ordine poneretur. Jerome: In the fourth book of Kings we read, that Ochozias was the son of Joram. On his death, Josabeth, sister of [p. 26] Ochozias and daughter of Joram, took Joash, her brother's son, and preserved him from the slaughter of the royal seed by Athalias. To Joash succeeded his son Amasias; after him his son Azarias, who is called Ozias; after him his son Joatham. Thus you see according to historical truth there were three intervening kings, who are omitted by the Evangelist. Joram, moveover, begot not Ozias, but Ochozias, and the rest as we have related. But because it was the purpose of the Evangelist to make each of the three periods consist of fourteen generations, and because Joram had connected himself with Jezebel's most impious race, therefore his posterity to the third generation is omitted in tracing the lineage of the holy birth. Hilarius in Matth.: Purgata vero labe familiae gentilis, iam regalis in quarta generationum consequentium origo numeratur. Hilary: Thus the stain of the Gentile alliance being purged, the royal race is again taken up in the fourth following generation. Chrysostomus super Matth: Quod spiritus sanctus per prophetam contestatus est, dicens ut dispergeret omnem masculum de domo Achab et Iezabel, implevit Iehu filius Nansi, et accepit promissionem, ut usque ad quartam generationem sedeant filii eius in sede regni supra Israel. Quanta ergo benedictio facta est super domum Achab, tanta maledictio facta est super domum Ioram propter filiam iniqui Achab et Iezabel, ut usque ad quartam generationem praecidantur filii eius de regum numero, et sic peccatum eius descendit in filios eius, sicut fuerat scriptum: reddam peccata patrum in filios, usque ad tertiam et quartam generationem. Videte ergo quam periculosum est inire coniugia ex genere impiorum. Pseudo-Chrys.: What the Holy Spirit testified through the Prophet, saying, that He would cut off every male from the house of Ahab, and Jezebel, that Jehu the son of Nausi fulfilled, and received the promise that his children to the fourth generation should sit on the throne of Israel. As great a blessing then as was given upon the house of Ahab, so great a curse was given on the house of Joram, because of the wicked daughter of Ahab and Jazebel, that his sons to the fourth generation should be cut out of the number of the Kings. Thus his sin descended on his posterity as it had been written, "I will visit the sins of the fathers upon the children unto the third and fourth generation." [Ex 20:5] Thus see how dangerous it is to marry with the seed of the ungodly. Augustinus de quaest. novi et Vet. testamenti: Vel non immerito sublati sunt de numero ceterorum Ochozias, Ioas et Amasias. Sic enim eorum continuavit impietas, ut nullum intervallum haberet. Salomon autem merito patris dimissum in regno est; Roboam autem merito filii; illi autem tres maligne agentes erasi sunt. Ad perditionem enim generis exemplum est quando iugiter malignitas panditur. Sequitur Ozias autem genuit Ioatham. Ioatham autem genuit Achaz. Achaz autem genuit Ezechiam. Aug., Hilsr. Amast. V. et N. Test. q. 85: Or, Ochozias, Joash, and Amasias, were excluded from the number, because their wickedness was continuous and without interval. For Solomon was suffered to hold the kingdom for his father's deserts, Roboam for his son's. But these three doing evil successively were excluded. This then is an example how a race is cut off when wickedness is shewn therein in perpetual succession. "And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias." Glossa: Cui, cum esset sine liberis, dictum est: dispone domui tuae, quia morieris. Ideo flevit non propter longiorem vitam, cum sciret inde Salomonem placuisse Deo, quod non petiisset ampliores annos, sed quia dubitabat ne promissio Dei impleretur, cum se sciret esse de David, per quem oportebat venire Christum, et ipse erat sine liberis. Sequitur Ezechias autem genuit Manassen. Manasses autem genuit Amon. Amon autem genuit Iosiam. Iosias autem genuit Iechoniam et fratres eius in transmigratione Babylonis. Gloss: This Ezekias was he to whom, when he had no children, it was said, "Set thy house in order, for thou shalt die." [Isa 38:1] He wept, not from desire of longer life, for he knew that Solomon had thereby pleased God, that he had not [p. 27] asked length of days; but he wept, for he feared that God's promise should not be fulfilled, when himself, being in the line of David of whom Christ should come, was without children. "And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias." Chrysostomus super Matth: Sed non sic positum est in libro regum, ubi talis est ordo: Iosias genuit Eliacim, postea vocatum Ioakim; Ioakim autem genuit Ieconiam. Sed Ioakim sublatus est de numero regum, quia non populus Dei constituerat eum in regnum, sed Pharao per potentatum. Si enim iustum fuit ut propter solam commixtionem generis Achab tollerentur tres reges de numero regum, quare non erat iustum ut similiter tolleretur Ioakim, quem Pharao vi hostili fecerat regem? Et sic Iechonias, qui est filius Ioakim, nepos autem Iosiae, sublato patre de numero regum, ipse est positus pro eo, quasi filius Iosiae. Pseudo-Chrys.: But the order in the Book of Kings is different [2 Ki 23], thus namely; Josias begot Eliakim, afterwards called Joakim; Joakim begot Jechonias. But Joakim is not reckoned among the Kings in the genealogy, because God's people had not set him on the throne, but Pharoah by his might. For if it were just that only for their intermixture with the race of Ahab, three kings should be shut out of the number in the genealogy, was it not just that Joakim should be likewise shut out, whom Pharaoh had set up as king by hostile force? And thus Jechonias, who is the son of Joakim, and the grandson of Josiah, is reckoned among the kings as the son of Josiah, in place of his father who is omitted. Hieronymus: Vel aliter. Sciamus Iechoniam priorem ipsum esse qui Ioakim, secundum autem filium, non patrem: quorum primus per k et m, secundus per ch et n scribitur. Quod scriptorum vitio et longitudine temporum apud Graecos Latinosque confusum est. Jerome: Otherwise, we may consider the first Jeconias to be the same as Joakim, and the second to be the son not the father, the one being spelt with k and m, the second by ch and n. This distinction has been confounded both by Greeks and Latins, by the fault of writers and the lapse of time. Ambrosius super Lucam: Duos enim fuisse Ioakim regnorum libri indicant, sic enim scriptum est: dormivit Ioakim cum patribus eius, et regnavit Ioachin filius eius pro eo. Filius autem est cui Ieremias nomen imposuit Iechoniam. Et bene s. Matthaeus a propheta voluit discrepare, ut non Ioachin et Iechoniam vocaret simul, quia maiorem fructum dominicae pietatis astruxit. Generis enim nobilitatem dominus in hominibus non requisivit, sed de captivis et peccatoribus congrue nasci voluit qui remissionem veniebat praedicare captivis. Non igitur suppressit alterum Evangelista, sed utrumque significavit quod uterque Iechonias dictus sit. Ambrose, in Luc., cap. 2: That there were two kings of the name of Joakim, is clear from the Book of Kings. "And Joakim slept with his fathers, and Joachim his son reigned in his stead." [2 Ki 24:6] This son is the same whom Jeremiah calls Jeconias. And rightly did St. Matthew purpose to differ from the Prophet, because he sought to shew therein the great abundance of the Lord's mercies. For the Lord did not seek among men nobility of race, but suitably chose to be born of captives and of sinners, as He came to preach remission of sin to the captives. The Evangelist therefore did not conceal either of these; but rather shewed them both, inasmuch as both were called Jeconias. Remigius: Sed quaeri potest quare dicat Evangelista eos natos in transmigratione, cum nati fuissent antequam transmigratio fuerit facta. Ideo autem dicit hoc quia ad hoc nati sunt ut de regno totius populi pro suis et aliorum peccatis captivi ducerentur. Et quia praescius erat Deus eos esse ducendos captivos, idcirco dixit eos natos in transmigratione. De his autem quos sanctus Evangelista in genealogia domini simul ponit, sciendum quia aut similes fuerunt fama aut infamia: Iudas et fratres eius laudabiles fuerunt fama; similiter Phares et Zara, Iechonias et fratres eius notabiles fuerunt infamia. Remig.: But it may be asked, why the Evangelist says they were born in the carrying away, when they were born before the carrying away. He says this because they were born for this purpose, that they should be led captive, from the dominion of the whole nation, for their own and others' sins. And because God foreknew that they were [p. 28] to be carried away captive, therefore he says, they were born in the carrying away to Babylon. But of those Evangelist places together in the Lord's genealogy, it should be known, that they were alike in good or ill fame. Judas and his brethren were notable for good, in like manner Phares and Zara, Jechonias and his brethren, were notable for evil. Glossa: Mystice autem David est Christus, qui Goliam, id est Diabolum, superavit. Urias autem, id est lux mea Deus, est Diabolus, qui dicit. Similis ero altissimo; cui Ecclesiam coniugatam Christus de solario paternae maiestatis adamavit, et pulchram factam sibi matrimonio copulavit. Vel Urias, id est Iudaicus populus, qui per legem de luce gloriatur. Sed huic Christus legem abstulit, quam de se loqui docuit. Bersabee autem est puteus satietatis, id est abundantia gratiae spiritualis. Gloss: Mystically, David is Christ, who overcame Golias, that is, the Devil. Urias, i.e. God is my light, is the Devil who says, "I will be like the Highest." [Isa 14:14] To Him the Church was married, when Christ on the Throne of the majesty of His Father loved her, and having made her beautiful, united her to Himself in wedlock. Or Urias is the Jewish nation who through the Law boasted of their light. From them Christ took away the Law, having taught it to speak of Himself. Bersabee is 'the well of satiety,' that is, the abundance of spiritual grace. Remigius: Vel Bersabee interpretatur puteus septimus, sive puteus iuramenti, per quod significatur fons Baptismatis, in quo datur donum spiritus septiformis et fit ibi adiuratio contra Diabolum. Est et Christus Salomon pacificus, secundum illud apostoli: ipse est pax nostra. Est Roboam latitudo populi, secundum illud: multi venient ab oriente et ab occidente. Remig.: Bersabee is interpreted, 'the seventh well,' or, 'the well of the oath' [ed. note, c: באר שבע the well of the oath, the origin of the name is given, Gen 21:28-31. "satiety" as if from שבע], by which is signified the grant of baptism, in which is given the gift of the sevenfold Spirit, and the oath against the Devil is made. Christ is also Solomon, i.e. the peaceful, according to that of the Apostle, "He is our peace." [Eph 2:14] Roboam [ed. note, d: So Jerome, from רחב; or the foolishness of the people, Ecclus. 47. 23] is, 'the breadth of the people,' according to that, "Many shall come from the East and from the West." Rabanus: Vel impetus populi, quia velociter populus convertit ad fidem. Raban.: Or; 'the might of the people,' because he quickly converts the people to the faith. Remigius: Ipse est Abias, id est pater dominus, secundum illud: unus est pater vester qui in caelis est; et iterum: vos vocatis me magister et domine. Est et Asa, idest attollens, secundum illud: qui tollit peccata mundi. Est et Iosaphat, idest iudicans, secundum illud: pater omne iudicium dedit filio. Est et Ioram, id est excelsus, secundum illud: nemo ascendit in caelum, nisi qui de caelo descendit. Est et Ozias, idest robustus domini, secundum illud: fortitudo mea et laus mea dominus. Est et Ioatham consummatus vel perfectus, secundum illud apostoli: finis legis, Christus. Est et Achaz convertens, secundum illud: convertimini ad me. Remig.: He is also Abias, that is, 'the Lord Father,' according to that, "One is your Father who is in heaven." [Matt 23:9] And again, "Ye call me Master and Lord." [John 13:13] He is also Asa [ed. note, e: So Jerome; as if from נשה=נסה; but אסא means a physician], that is, 'lifting up,' according to that, "Who taketh away the sins of the world." [John 1:29] He is also Josaphat, that is, 'judging,' for, "The Father hath committed all judgment unto the Son." [John 5:22] He is also Joram, that is, 'lofty,' according to that, "No man hath ascended up to heaven, but He that came down from heaven." [John 3:13] He is also Ozias, that is, 'the Lord's strength,' for "The Lord is my strength and my praise." [Ps 118:14] He is also Jotham [ed. note, f: And so Jerome, from תמם], that is, 'completed,' or 'perfected,' for "Christ is the end of [p. 29] the Law." [Rom 10:4] He is also Ahaz [ed. note, g: אחז to seize or hold, and so Jerome.], that is, 'turning,' according to that, "Be ye turned to Me." [Zech 1:3] Rabanus: Vel comprehendens, quia nemo novit patrem nisi filius. Raban.: Or, 'embracing,' because, "None knoweth the Father but the Son." [Matt 11:27] Remigius: Est et Ezechias fortis dominus vel dominus confortavit, secundum illud: confidite, ego vici mundum. Ipse est Manasses obliviosus sive oblitus, secundum illud: peccatorum vestrorum non recordabor amplius. Est et Amon fidelis, secundum illud: fidelis dominus in omnibus verbis suis. Est et Iosias, ubi est incensum domini, secundum illud: factus in agonia, prolixius orabat. Remig.: His is also Ezekias, that is, 'the strong Lord,' or, 'the Lord shall comfort;' according to that, "Be of good cheer, I have overcome the world." [John 16:33] He is also Manasses, that is, 'forgetful,' or, 'forgotten,' according to that, "I will not remember your sins any more." [Ezek 28] He is also Aaron [ed note, h: A strong mountain; Jerome. It has no Hebrew root.], that is, 'faithful,' according to that, "The Lord is faithful in all His words." [Ps 145:17] He is also Josias, that is, 'the incense of the Lord,' [ed. note, i: A sacrifice to the Lord, - Jerome; from אשה fire in the ritual service, or incense, Lev 24:7], as, "And being in an agony, He prayed more earnestly." [Luke 22:44] Rabanus: Quod vero incensum orationem significat, Psalmista testatur dicens: dirigatur oratio mea sicut incensum in conspectu tuo. Vel domini salus, secundum illud: salus autem mea in sempiternum erit. Raban.: And that incense signifies prayer, the Psalmist witnesses, saying, "Let my prayer come up as incense before Thee." [Ps 141:2] Or, 'The salvation of the Lord,' according to that, "My salvation is for ever." [Isa 55] Remigius: Ipse Iechonias praeparans, vel domini praeparatio, secundum illud: si abiero, et praeparavero locum. Remig.: He is Jechonias [ed. note, k: יכניהו "the Lord establisheth," also "prepareth."], that is, 'preparing,' or 'the Lord's preparation,' according to that, "If I shall depart, I will also prepare a place for you." [John 14:3] Glossa: Moraliter autem post David sequitur Salomon, qui interpretatur pacificus. Tunc enim aliquis fit pacificus, motibus sedatis illicitis, et quasi iam in aeterna tranquillitate positus, cum Deo servit et alios ad eum convertit. Sequitur Roboam, id est populi latitudo: postquam enim non habet quod in se vincat, amplecti alios debet et late populum Dei ad superna trahere secum. Sequitur Abias, idest pater dominus: his enim praemissis potest se profiteri filium Dei, et tunc esse Asa, idest attollens, ut de virtute in virtutem ad patrem suum ascendat; et tunc erit Iosaphat, idest iudicans, ut alios iudicet et a nemine iudicetur. Ita fit Ioram, idest excelsus, quasi in caelestibus habitans; unde efficitur Ozias, idest robustus domini, quasi robur suum Deo attribuens et in suo proposito perseverans. Et sequitur Ioathan, idest perfectus, quia quotidie in maius proficit. Et sic fit Achaz, idest comprehendens: ex operatione enim augmentatur agnitio, secundum illud: annuntiaverunt opera Dei, et facta eius intellexerunt. Sequitur Ezechias, idest fortis dominus, quia Deum fortem esse intelligit; et ideo in amorem eius conversus fit Manasses, idest obliviosus, temporalia tradens oblivioni; et ex hoc fit Amon, idest fidelis: qui enim temporalia contemnit, neminem in re sua defraudat. Et fit Iosias, idest salutem domini secure expectans: Iosias enim salus domini interpretatur. Gloss: Morally; After David follows Solomon, which is interpreted, 'peaceful.' For one then becomes peaceful, when unlawful motions being composed, and being as it were already set in the everlasting rest, he serves God, and turns others to Him. Then follows Roboam, that is, 'the breadth of the people.' For when there is no longer any thing to overcome within himself, it behoves a man to look abroad to others, and to draw with him the people of God to heavenly things. Next is Abias, that is, 'the Lord Father,' for these things premised, He may proclaim Himself the Son of God, and then He will be Asa, that is, 'raising up,' and will ascend to His Father from virtue to virtue: and He will become Josaphat, that is, 'judging,' for He will judge others, and will be judged of none. Thus he becomes Joram, that is, 'lofty,' as it were dwelling on high; and is made Oziah, that is, 'the strong One of the Lord,' as attributing all his strength to God, and persevering in his path. Then follows Jotham, that is, 'perfect,' for he groweth daily for greater perfection. And thus he becomes Ahaz, that is, 'embracing,' for by obedience knowledge is increased according [p. 30] to that, "They have proclaimed the worship of the Lord, and have understood His doings." Then follows Ezekias, that is, 'the Lord is strong,' because he understands that God is strong, and so turning to His love, he becomes Manassas, 'forgetful,' because he gives up as forgotten all worldly things; and is made thereby Amon, that is, 'faithful,' for whoso despises all temporal things, defrauds no man of his goods. Thus he is made Josias, that is, 'in certain hope of the Lord's salvation;' for Josias in intepreted 'the salvation of the Lord.'
Lectio 6 12 μετὰ δὲ τὴν μετοικεσίαν βαβυλῶνος ἰεχονίας ἐγέννησεν τὸν σαλαθιήλ, σαλαθιὴλ δὲ ἐγέννησεν τὸν ζοροβαβέλ, 13 ζοροβαβὲλ δὲ ἐγέννησεν τὸν ἀβιούδ, ἀβιοὺδ δὲ ἐγέννησεν τὸν ἐλιακίμ, ἐλιακὶμ δὲ ἐγέννησεν τὸν ἀζώρ, 14 ἀζὼρ δὲ ἐγέννησεν τὸν σαδώκ, σαδὼκ δὲ ἐγέννησεν τὸν ἀχίμ, ἀχὶμ δὲ ἐγέννησεν τὸν ἐλιούδ, 15 ἐλιοὺδ δὲ ἐγέννησεν τὸν ἐλεάζαρ, ἐλεάζαρ δὲ ἐγέννησεν τὸν ματθάν, ματθὰν δὲ ἐγέννησεν τὸν Ἰακώβ,
12-15. And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; and Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; and Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; and Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob.
Chrysostomus super Matth: Post transmigrationem inter privatas personas primo ponit Iechoniam quasi privatum et ipsum. Pseudo-Chrys.: After the carrying away, he sets Jeconiah again, as now become a private person. Ambrosius super Lucam: De quo Ieremias dicit: scribe virum istum abdicatum: quia non exsurget ex semine eius sedens in throno David. Quomodo autem ex semine Iechoniae nullus regnaturus dicitur per prophetam? Si enim Christus regnavit, ex semine autem Iechoniae Christus est, propheta mentitus est. Sed illic futuros ex semine Iechoniae non negatur; et ideo de semine eius Christus est; et quod regnaverit Christus, non contra prophetam est: non enim saeculari honore regnavit; ipse enim dixit: regnum meum non est de hoc mundo. Iechonias autem genuit Salathiel. Ambrose: Of whom Jeremiah speaks. "Write this man dethroned; for there shall not spring of his seed one sitting on the throne of David." [Jer 22:30] How is this said of the Prophet, that none of the seed of Jeconias should reign? For if Christ reigned, and Christ was of the seed of Jeconiah, then has the Prophet spoken falsely. But it is not there declared that there shall be none of the seed of Jeconiah, and so Christ is of his seed; and that Christ did reign, is not in contradiction to the prophecy; for He did not reign with worldly honours, as He said, "My kingdom is not of this world." [John 18:36] Chrysostomus super Matth: De Salathiel quidem nihil legimus vel boni vel mali; tamen putamus sanctum eum fuisse, et in captivitate assidue Deum petiisse pro ipsa calamitate quae contigerat Israel: ideo petitionem Dei eum appellatum fuisse; interpretatur enim petitio Dei. Salathiel autem genuit Zorobabel, qui interpretatur fluitio postposita, vel ex commixtione, vel hic doctor Babyloniae. Legi (si verum est nescio) quia sacerdotale et regale genus mixtum est in Zorobabel. Propter istum autem reversi sunt filii Israel in terram propriam quia cum contenderent tres pro sua sententia, vicit Zorobabel, et pronuntiata est omnibus fortior veritas esse; propter quod Darius concessit ei filios Israel redire in sua; et ideo recte secundum providentiam Dei nominatus est Zorobabel, idest doctor Babyloniae. Quae enim maior doctrina quam ostendere veritatem dominatricem esse omnium rerum? Pseudo-Chrys.: Concerning Salathiel [ed. note, l: This Gloss. from Pseudo-Chrys. is not found in Nicolai's edition.], we have read nothing either good or bad, but we suppose him to have been a holy man, and in the captivity to have constantly besought God in behalf of afflicted Israel, and that hence he was named, Salathiel, 'the petition of God.' [ed. note, m: שאלתי אל "I have asked of God."] "Salathiel begot Zorobabel," which is interpreted, 'flowing postponed,' or, 'of the confusion,' or here, 'the doctor of Babylon.' [ed. note, n (p.31): The teacher of Babylon; Jerome; perhaps from זר "crown;" זרב Ch. flowed, poured away," Syr. "contracted, bound;" hence another of the meanings in the text.] I have read, but know not [p. 31] whether it be true, that both the priestly line and the royal line were united in Zorobabel; and that it was through him that the children of Israel returned into their own country. For that in a disputation held between three, of whom Zorobabel was one, each defending his own opinion, Zorobabel's sentence, that Truth was the strongest thing, prevailed; and that for this Darius granted him that the children of Israel should return to their country; and therefore after this providence of God, he was rightly called Zorobabel, 'the doctor of Babylon.' For what doctrine greater than to shew that Truth is the mistress of all things? Glossa: Sed hoc videtur esse contrarium generationi quae legitur in Paralipomenon. Dicitur enim ibi Iechonias genuisse Salathiel et Phadaia, et Phadaia Zorobabel, et Zorobabel Mosollam, Ananiam et Salamith sororem eorum. Sed scimus multa in Paralipomenon vitio scriptorum depravata. Unde multae et indeterminatae genealogiarum veniunt quaestiones, quas iubet apostolus evitari. Vel potest dici Salathiel et Phadaia eumdem esse, quasi binomium. Vel Salathiel et Phadaia fratres esse, et filios eiusdem nominis habuisse; et historiographum secutum fuisse generationem Zorobabel filii Salathiel. De Abiud usque ad Ioseph nulla historia invenitur in Paralipomenon; sed alii multi annales leguntur fuisse apud Hebraeos, qui dicebantur verba dierum, de quibus Herodes rex alienigena dicitur multos combussisse ut ordo regiae stirpis confunderetur. Et forsitan Ioseph nomina parentum ibi legerat, vel alio quoquo modo retinuerat. Unde Evangelista seriem istius generationis poterat scire. Notandum tamen, quod prior Iechonias domini resurrectio, sequens domini praeparatio dicitur. Utrumque autem convenit domino Christo, qui dicit: ego sum resurrectio et vita; et: vado parare vobis locum. Salathiel, idest petitio mea Deus, illi convenit qui dicit: pater sancte, serva illos quos dedisti mihi. Gloss: But this seems to contradict the genealogy which is read in Chronicles. For there it is said, that Jeconias begot Salathiel and Phadaias, and Phadaias begot Zorobabel, and Zorobabel Mosollah, Ananias, and Solomith their sister. [1 Chron 3:17] But we know that many parts of the Chronicles have been corrupted by time, and error of transcribers. Hence come many and controverted questions of genealogies which the Apostle bids us avoid. [1 Tim 1:4] Or it may be said, that Salathiel and Phadaias are the same man under two different names. Or that Salathiel and Phadaias were brothers, and both had sons of the same name, and that the writer of the history followed the genealogy of Zorobabel, the son of Salathiel. From Abiud down to Joseph, no history is found in the Chronicles; but we read that the Hebrews had many other annals, which were called the Words of the Days, of which much was burned by Herod, who was a foreigner, in order to confound the descent of the royal line. And perhaps Joseph had read in them the names of his ancestors, or knew them from some other source. And thus the Evangelist could learn the succession of this genealogy. It should be noted, that the first Jeconiah is called the resurrection of the Lord, the second, the preparation of the Lord. Both are very applicable to the Lord Christ, who declares, "I am the resurrection, and the life;" [John 11:25] and, "I go to prepare a place for you." [John 14:2] Salathiel, i.e. 'the Lord is my petition,' is suitable to Him who said, "Holy Father, keep them whom Thou hast given Me." [John 17:11] Remigius: Est etiam Zorobabel, idest magister confusionis, secundum illud: magister vester cum publicanis et peccatoribus manducat. Ipse est Abiud, idest pater meus iste, secundum illud: ego et pater unum sumus. Est et Eliacim, idest Deus resuscitans, secundum illud: resuscitabo eum in novissimo die. Est et Azor, idest adiutus, secundum illud: qui me misit, mecum est. Ipse est et Sadoch iustus, sive iustificatus, secundum illud: traditus iustus pro iniustis. Est et Achim, idest frater meus iste, secundum illud: qui fecerit voluntatem patris mei, hic meus frater est. Est etiam Eliud, idest Deus meus iste, secundum illud: Deus meus et dominus meus. Remig.: He is also Zorobabel, [p. 32] that is, 'the master of confusion,' according to that, "Your Master eateth with publicans and sinners." [Matt 9:11] He is Abiud, that is, 'He is my Father,' according to that, "I and the Father are One." [John 10:30] He is also Eliacim [ed. note: So Jerome, אל יקים "God will raise up"], that is, 'God the Reviver,' according to that, "I will revive him again in the last day." [John 6:54] He is also Azor, that is, 'aided,' according of that, "He who sent Me is with Me." [John 8:29] He is also Sadoch, that is, 'the just,', or, 'the justified,' according to that, "He was delivered, the just for the unjust." [1 Pet 3:18] He is also Achim, that is, 'my brother is He,' according to that, "Whoso doeth the will of My Father, he is My brother." [Matt 12:50] He is also Eliud, that is, 'He is my God,' according to that, "My Lord, and my God." [John 20:28] Glossa: Est et Eleazar, idest Deus meus adiutor, secundum illud: Deus meus adiutor meus. Est et Mathan, idest donans vel donatus, secundum illud: dedit dona hominibus et: sic Deus dilexit mundum ut filium suum daret unigenitum. Gloss: He is also Eleazar, i.e. 'God is my helper,' as in the seventeenth Psalm, "My God, my helper." He is also Mathan, that is, 'giving,' or, 'given,' for, "He gave gifts for men;" [Eph 4:8] and, "God so loved the world, that He gave His only-begotten Son." [John 3:16] Remigius: Est et Iacob supplantans, quia non solum ipse supplantavit Diabolum, sed et huius potestatem suis fidelibus dedit, secundum illud: ecce dedi vobis potestatem calcandi supra serpentes. Est et Ioseph, idest apponens, secundum illud: ego veni ut vitam habeant, et abundantius habeant. Remig.: He is also Jacob, 'that supplanteth,' for not only hath He supplanted the Devil, but hath given His power to His faithful people; as, "Behold I have given you power to tread upon serpents." [Luke 10:19] He is also Joseph, that is, 'adding,' according to that, "I came that they might have life, and that they might have it abundantly." Rabanus: Sed videamus quid moraliter isti patres significent: quia post Iechoniam, qui dicitur praeparatio domini, sequitur Salathiel, idest petitio mea Deus; qui enim praeparatus est non petit nisi solum Deum. Sed iterum fit Zorobabel, idest magister Babylonis, scilicet terrenorum hominum, quos facit cognoscere de Deo quod pater est, quod sonat Abiud; et tunc ille populus resurgit a vitiis: unde sequitur Eliacim, qui resurrectio interpretatur. Et idem ad bene operandum adiutus, quod sonat Azor, fit Sadoch, idest iustus; et tunc dicit fidelis dilectionem proximi. Ipse est frater meus, quod sonat Achim; et per dilectionem Dei dicit Deus meus, quod sonat Eliud. Et sequitur Eleazar, idest Deus meus adiutor, quia recognoscit Deum suum adiutorem. Ad quid autem tendit, ostendit Mathan, qui dicitur donum vel donans: expectat enim Deum datorem; et sicut luctatus est in principio et vitia supplantavit, sic et in fine vitae, quod ad Iacob pertinet; et sic pervenitur ad Ioseph, idest ad augmentum virtutum. Raban.: But let us see what moral signification these names contain. After Jeconias, which means 'the preparation of the Lord,' follows Salathiel, i.e. 'God is my petition,' for he who is rightly prepared, prays not but of God. Again, he becomes Zorobabel, 'the master of Babylon,' that is, of the men of the earth, whom he makes to know concerning God, that He is their Father, which is signified in Abiud. Then that people rise again from their vices, whence follows Eliacim, 'the resurrection;' and thence rise to good works, which is Azor, and becomes Sadoch, i.e. 'righteous;' and then they are taught the love of their neighbour. He is my brother, which is signified in Achim; and through love to God he says of Him, 'My God,' which Eliud signifies. Then follows Eleazar, i.e. 'God is my helper;' he recognizes God as his helper. But whereto he tends is shewn in Matthan, which is interpreted 'gift,' or 'giving;' for he looks to God as his benefactor; and as he wrestled with and overcame his vices [p. 33] in the beginning, so he does in the end of life, which belongs to Jacob, and thus he reaches Joseph, that is, 'The increase of virtues.'
Lectio 7 16 ἰακὼβ δὲ ἐγέννησεν τὸν ἰωσὴφ τὸν ἄνδρα μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος Χριστός.
16. And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
Glossa: Post omnes generationes patrum ponit ultimo generationem Ioseph viri Mariae, propter quam omnes aliae introducuntur, dicens Iacob autem genuit Ioseph. Gloss: In the last place, after all the patriarchs, he sets down Joseph the husband of Mary, for whose sake all the rest are introduced, saying, "But Jacob begot Joseph." Hieronymus: Hunc locum obiicit nobis Iulianus Augustus de dissonantia Evangelistarum: cur Matthaeus Ioseph filium dixit Iacob, et Lucas filium eum appellaverit Heli; non intelligens consuetudinem Scripturarum, quod alter secundum naturam, alter secundum legem ei pater sit. Scimus enim hoc per Moysen Deo iubente praeceptum, ut si frater aut propinquus absque liberis mortuus fuerit, alius eius accipiat uxorem ad suscitandum semen fratris vel propinqui sui. Super hoc Africanus, temporum scriptor, et Eusebius Caesariensis plenius disputaverunt. Jerome: This passage is objected to us by the Emperor Julian in his Discrepancy of the Evangelists. Matthew calls Joseph the son of Jacob, Luke makes him the son of Heli. He did not know the Scripture manner, one was his father by nature, the other by law. For we know that God commanded by Moses, that if a brother or near kinsman died without children, another should take his wife, to raise up seed to his brother or kinsman. [Deut 25] But of this matter Africanus the chronologist [ed. note: In his Epist. ad Aristidem, vid. Reuth Reliqu. vol. ii, p. 114. Africanus], and Eusebius of Caesarea, have disputed more fully. Ex historia autem ecclesiastica: Mathan enim et Melchi diversis temporibus ex una eademque uxore Iescha nomine singulos filios procrearunt. Quia Mathan per Salomonem descendit, uxorem eam primum ceperat, et relicto filio uno Iacob nomine, defunctus est. Post cuius obitum, quoniam lex viduam alii viro non vetat nubere, Melchi, qui per Mathan genus ducit, cum esset ex eadem tribu, sed non ex eodem genere, relictam Mathan accepit uxorem, ex qua ipse suscepit filium nomine Heli, per quos ex diverso patrum genere efficiuntur Iacob et Heli uterini fratres; quorum alter, idest Iacob, fratris Heli sine liberis defuncti uxorem ex mandato legis accipiens, genuit Ioseph, natura quidem generis suum filium; propter quod et scribitur Iacob autem genuit Ioseph. Secundum legis vero praeceptum, Heli efficitur filius Iacob quia frater erat et ad suscitandum fratris semen acceperat uxorem eius. Et per hoc recta invenitur atque integra generatio et ea quam Matthaeus enumerat et ea quam Lucas, qui legalem successionem, quae velut adoptione quadam erga defunctos constat, competenti satis per hoc designavit indicio, observans ne in huiusmodi successionibus genuisse aliquem nominaret. Euseb., Hist. Eccles. i, 7: For Matthan and Melchi at different periods had each a son by one and the same wife Jesca. Matthan, who traced through Solomon, first had her, and died leaving one son, Jacob by name. As the Law forbade not a widow, either dismissed from her husband, or after the death of her husband, to be married to another, so Melchi, who traced through Matthan, being of the same tribe but of another race, took this widow to his wife, and begat Heli his son. Thus shall we find Jacob and Heli, though of a different race, yet by the same mother, to have been brethren. One of whom, namely Jacob, after Heli his brother was deceased without issue, married his wife, and begat on her the third, Joseph, by nature indeed and reason his own son. Whereupon also it is written, "And Jacob begat Joseph." But by the Law, he was the son of Heli; for Jacob, being his brother, raised up seed to him. Thus the genealogy, both as recited by Matthew, and by Luke, stands right and true; Matthew saying, "And Jacob begot Joseph;" Luke saying, "Which was the son, as it was supposed, (for he adds this withal,) of Joseph, [p. 34] which was the son of Heli, which was the son of Melchi." Nor could he have more significantly or properly expressed that way of generation according to the Law, which was made by a certain adoption that had respect to the dead, carefully leaving out the word "begetting" throughout even to the end. Augustinus de Cons. Evang: Commodius enim filius eius dictus est a quo fuerat adoptatus, quam si diceretur ab illo genitus cuius carne non erat natus. Matthaeus autem dicens Abraham genuit Isaac, et in hoc perseverans donec diceret Iacob genuit Ioseph, satis expressit eum patrem produxisse secundum ordinem generationum a quo Ioseph non adoptatus, sed genitus erat. Quamquam si etiam Lucas genitum diceret Ioseph ab Heli, nec sic nos hoc verbum perturbare deberet; neque enim absurde quisquam dicitur non carne sed caritate genuisse quem sibi filium adoptaverit. Augustine, de Cons. Evan., ii, 2: He is more properly called his son, by whom he was adopted, than had he been said to have been begotten of him of whose flesh he was not born. Wherefore Matthew, in saying, "Abraham begot Isaac," and continuing the same phrase throughout down to "Jacob begot Joseph," sufficiently declares that he gives the father according to the order of nature, so as that we must hold Joseph to have been begotten, not adopted, by Jacob. Though even if Luke had used the word, "begotten," we need not have thought it any serious objection; for it is not absurd to say of an adopted son that he is begotten, not after the flesh, but by affection. Ex historia Eccles.: Haec autem non nobis ad lubitum reperta aut absque ullis auctoribus commentata sunt, sed ipsi salvatoris nostri secundum carnem propinqui, seu studio tanti seminis demonstrandi, seu edocendi quae secundum veritatem gesta sunt, haec tradiderunt. Euseb.: Neither does this lack good authority; nor has it been suddenly devised by us for this purpose. For the kinsmen of our Saviour according to the flesh, either out of desire to shew forth this their so great nobility of stock, or simply for the truth's sake, have delivered it unto us. Augustinus de Cons. Evang: Merito autem Lucas, qui non ab initio Evangelii sui sed a Baptismo Christi generationes enarrat tamquam sacerdotem in expiandis peccatis magis assignans, adoptionis originem ipse suscepit, quia per adoptionem efficimur filii Dei credendo in filium Dei. Per carnalem vero generationem, quam Matthaeus prosequitur, filius Dei potius propter nos homo factus est. Satis autem ostendit Lucas se dixisse Ioseph filium Heli, quod illi fuerit adoptatus, cum Adam filium dixerit Dei per gratiam, quam postea peccando amisit, tamquam filius in Paradiso constitutus sit. Aug., de Cons. Evan., ii, 4: And suitably does Luke, who relates Christ's ancestry not in the opening of his Gospel, but at his baptism, follow the line of adoption, as thus more clearly pointing Him out as the Priest that should make atonement for sin. For by adoption we are made the sons of God, by believing in the Son of God. But by the descent according to the flesh which Matthew follows, we rather see that the Son of God was for us made man. Luke sufficiently shews that he called Joseph the son of Heli, because he was adopted by Heli, by his calling Adam the son of God, which he was by grace, as he was set in Paradise, though he lost it afterwards by sinning. Chrysostomus in Matth: Positis igitur progenitoribus universis et finiens in Ioseph, addit virum Mariae, monstrans quod propter illam et hunc in genealogia posuit. Chrys., Hom. 4: Having gone through all the ancestry, and ended in Joseph, he adds, "The husband of Mary," thereby declaring that is was for her sake that he was included in the genealogy. Hieronymus: Cum autem virum audieris, tibi suspicio non subeat nuptiarum; sed recordare consuetudinis Scripturarum, quod sponsae uxores, et sponsi viri vocantur. Jerome: When you hear this word, "husband," do not straight bethink you of wedlock, but remember the Scripture manner, which calls persons only betrothed husband and wife. Gennadius de ecclesiasticis dogmatibus: Natus est autem Dei filius ex homine, idest ex Maria, et non per hominem, idest ex viri coitu, sicut Ebion dicit; unde signanter subdit de qua natus est Iesus. Gennadius, de Eccles. Dog., 2: The Son of God was born of human flesh, that is of Mary, and not by man after the way of nature, as Ebion says; and accordingly it is significantly [p. 35] added, "Of her Jesus was born." Augustinus de Haeres: Quod est contra Valentinum, qui dixit Christum nihil assumpsisse de virgine, sed per illam tamquam per rivum aut fistulam pertransisse. Aug., De Haeres, ii: This is said against Valentinus, who taught that Christ took nothing of the Virgin Mary, but passed through her as through a channel or pipe. Augustinus contra Faustum: Cur autem carnem ex utero feminae assumere voluerit, summa consilii penes ipsum est: sive quod utrumque sexum hoc modo honorandum iudicavit assumendo formam viri et nascendo de femina, sive aliqua alia causa quam non temere dixerim. Wherefore it pleased Him to take flesh of the womb of a woman, is known in His own secret counsels; whether that He might confer honour on both sexes alike, by taking the form of a man, and being born of a woman, or from some other reason which I would not hastily pronounce on. Augustinus de quaest. novi et Vet. Testam.: Quod autem per olei unctionem praestabat Deus his qui in reges ungebantur, hoc praestitit spiritus sanctus homini Christo addita expiatione; quare natus, Christus est appellatus; et hoc est quod dicitur qui vocatur Christus. Hilary, Quaest. Nov. et Vet. Test. q. 49: What God conveyed by the anointing of oil to those who were anointed to be kings, this the Holy Spirit conveyed upon the man Christ, adding thereto the expiation; wherefore when born He was called Christ; and thus it proceeds, "who is called Christ." Augustinus de Cons. Evang: Non tamen erat fas ut eum ob hoc a coniugio Mariae separandum putaret quod non ex eius concubitu, sed virgo peperit Christum; hoc enim exemplo magnifice insinuatur fidelibus coniugatis et servata pari consensu continentia, posse permanere coniugium non permixto corporis sexu, sed custodito mentis affectu; praesertim quia nasci eis filius potuit sine ullo complexu carnali. Aug., de Cons. Evan., ii, 1: It was not lawful that he should think to separate himself from Mary for this, that she brought forth Christ as yet a Virgin. And herein may the faithful gather, that if they be married, and preserve strict continence on both sides, yet may their wedlock hold with union of love only, without carnal; for here they see that it is possible that a son be born without carnal embrace. Augustinus de Nupt. et Conc.: Omne autem nuptiarum bonum impletum est in illis parentibus Christi: fides, proles et sacramentum; prolem cognoscimus ipsum dominum, fidem quia nullum adulterium, sacramentum quia nullum divortium. Aug., de Nupt. et Concup., i, 11: In Christ's parents was accomplished every good benefit of marriage, fidelity, progeny, and a sacrament. The progeny we see in the Lord Himself; fidelity, for there was no adultery; sacrament, for there was no divorce. Hieronymus: Quaerat autem diligens lector, et dicat: cum Ioseph non sit pater domini salvatoris, quid pertinet ad dominum generationis ordo deductus usque ad Ioseph? Cui respondebimus primo, non esse consuetudinis Scripturarum ut mulierum in generationibus ordo texatur, deinde ex una tribu fuisse Ioseph et Mariam unde ex lege eam accipere cogebatur ut propinquam et quod simul censentur in Bethlehem, ut de una videlicet stirpe generati. Jerome: The attentive reader may ask, Seeing Joseph was not the father of the Lord and Saviour, how does his genealogy traced down to him in order pertain to the Lord? We will answer, first, that it is not the practice of Scripture to follow the female line in its genealogies; secondly, that Joseph and Mary were of the same tribe, and that he was thence compelled to take her to wife as a kinsman, and they were enrolled together at Bethlehem, as being come of one stock. Augustinus de Nupt. et Conc.: Fuit et series generationis usque ad Ioseph producenda ne in illo coniugio virili sexui, utique potiori, fieret iniuria, cum veritati nihil deperiret quia ex semine David erat Maria. Augustine: Also, the line of descent ought to be brought down to Joseph, that in wedlock no wrong might be done to the male sex, as the more worthy, providing only nothing was taken away from the truth; because Mary was of the seed of David. Augustinus contra Faustum: Nos ergo credimus etiam Mariam fuisse in cognatione David quia eis Scripturis credimus quae utrumque dicunt: et Christum ex semine David secundum carnem, et eius matrem Mariam, non cum viro concumbendo, sed virginem. Hence then we believe that Mary was in the line of David; namely, because we believe the Scripture which affirms two things, both that Christ was of the seed of David according to the flesh, and that He should be conceived of Mary not by knowledge of man, but as yet a virgin. Concilium Ephesinum: Cavendus autem est hic Nestorii error qui sic dicit: cum divina Scriptura dictura est aut nativitatem Christi, quae ex Maria virgine est, aut mortem, nusquam videtur ponens Deus, sed aut Christus aut filius aut dominus, quoniam haec tria naturarum significativa duarum: aliquando quidem huius, aliquando vero illius, aliquando autem et illius et istius. Accipe autem ad hoc testimonium: Iacob genuit Ioseph virum Mariae, de qua natus est Iesus qui dicitur Christus. Deus enim verbum secunda ex muliere non eguit nativitate. The Council of Ephesus: Herein we [p. 36] must beware of the error of Nestorius, who thus speaks; "When Divine Scripture is to speak either of the birth of Christ which is of the Virgin Mary, or His death, it is never seen to put God, but either, Christ, or Son, or Lord; since these three are significative of the two natures, sometimes of this, sometimes of that, and sometimes of both this and that together. And here is a testimony to this, 'Jacob begot Joseph the husband of Mary, of whom was born Jesus, who is called Christ.' For God the Word needed not a second birth of a woman." Augustinus contra Felicianum: Sed non alius Dei et alius hominis, sed idem Christus Dei et hominis filius fuit. Et sicut in uno homine aliud animus et aliud corpus, sic in mediatore Dei et hominum aliud Dei filius, aliud hominis filius fuit, unus tamen ex utroque Christus dominus fuit. Aliud, inquam, pro discretione substantiae, non alius pro unitate personae. Pseudo-Aug., Vigil. Cont. Fel. 12. ap. Aug. t. 8. p. 45: But not one was the Son of God, and another the son of a man; but the same Christ was the son of both God and man. And as in one man, the soul is one and the body is another, so in the mediator between God and man, the Son of God was one, and the son of man another; yet of both together was one Christ the Lord. Two in distinction of substance, one in unity of Person. Sed obiicit haereticus: nescio quomodo natum doceatis ex tempore quem coaeternum patri dicitis iam fuisse. Nasci enim est velut quidam motus rei non extantis antequam nascatur, id agens beneficio nativitatis ut sit. Quo colligitur, eum qui erat nasci non potuisse, et si nasci potuit, non fuisse. But the heretic objects; "how can you teach Him to have been born in time whom you say was before coeternal with His Father? For birth is as it were a motion of a thing not in being, before it be born, bringing about this, that by benefit of birth it come into being. Whence it is concluded, that He who was in being cannot be born; if He could be born He was not in being." Ad quod respondetur ab Augustino: Fingamus, sicut plerique volunt, esse in mundo animam generalem quae sic ineffabili motu semina cuncta vivificet ut non sit concreta cum genitis; nempe cum haec in uterum passibilem materiam ad usus suos formatura pervenerit, unam facit secum esse personam eius rei, quam non eamdem constat habere substantiam; et fit, operante anima et patiente materia, ex duabus substantiis unus homo, cum anima aliud doceatur esse, aliud caro. Sicque animam nasci fatemur ex utero, quam ad uterum venientem vitam dicimus contulisse concepto. Nasci, inquam, ex matre dicitur qui ex hac sibi corpus aptavit in quo nasci posset, non quia antequam nasceretur, quantum ad se attinet, ipsa penitus non fuisset. Sic ergo, immo multo incomprehensibilius atque sublimius, natus est susceptione perfecti hominis de matre filius Dei, qui per omnipotentiam singularem omnibus genitis est causa nascendi. (To this it is replied by Augustine:) Let us imagine, as many will have it, that the universe has a general soul, which by some unspeakable motion gives life to all seeds, so as that itself is not mixed up with the things it produces. When this then passes forth into the womb to form passible matter to its own uses, it makes one with itself the person of that thing which it is clear has not the same substance. And thus, the soul being active and the matter passive, of two substances is made one man, the soul and the flesh being distinct; thus it is that our confession is, that that soul is born of the womb which in coming to the womb we say conferred life on the thing conceived. He, I say, is said to be born of His mother, who shaped to Himself a body out of her, in which He might be born; not as though before He was born, His mother might, as far as pertained to Him, not have been in being. In like manner, yea in a manner yet more incomprehensible and sublime, the Son of God was born, by taking on Him perfect manhood of his Mother. He [p. 37] who by his singular almighty power is the cause of their being born to all things that are born.
Lectio 8 17 πᾶσαι οὖν αἱ γενεαὶ ἀπὸ ἀβραὰμ ἕως δαυὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ δαυὶδ ἕως τῆς μετοικεσίας βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ δεκατέσσαρες.
17. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
Chrysostomus super Matth: Positis generationibus ab Abraham usque ad Christum, eas in tres partes divisit per generationes quatuordecim quia ter completis quatuordecim generationibus mutatus est in Iudaeis status hominum. Ab Abraham enim usque ad David fuerunt sub iudicibus, a David usque ad transmigrationem Babylonis sub regibus, a transmigratione usque ad Christum sub pontificibus. Hoc ergo vult demonstrare: sicut semper completis quatuordecim generationibus mutatus est hominum status, sic completis quatuordecim generationibus a transmigratione ad Christum necesse est a Christo mutari similiter hominum statum; quod et factum est. Post Christum enim omnes gentes sub uno Christo iudice, rege et pontifice factae sunt; unde quando iudices, reges et pontifices Christi dignitatem praefigurabant, semper principia eorum in figura fuerunt Christi: primus iudicum Iesus Nave, primus regum David, primus pontificum Iesus filius Iosedech. Hoc in figura Christi fuisse, dubitat nemo. Pseudo-Chrys.: Having enumerated the generations from Abraham to Christ, he divides them into three divisions of fourteen generations, because three times at the end of fourteen generations the state of the people of the Jews was changed. From Abraham to David they were under Judges; from David to the carrying away into Babylon under Kings; from the carrying away to Christ under the High Priests. What he would shew then is this: like as ever at the end of fourteen generations the state of men has changed, so there being fourteen generations completed from the carrying away to Christ, it must needs be that the state of men be changed by Christ. And so since Christ all the Gentiles have been made under one Christ Judge, King, and Priest. And for that Judges, Kings, and Priests prefigured Christ's dignity, their beginnings were always in a type of Christ; the first of the Judges was Joshua the son of Nave; the first of the Kings, David; the first of the Priests, Jesus son of Josedech. That this was typical of Christ none doubts. Chrysostomus in Matth: Vel ideo in tres partes divisit omnes generationes demonstrans quod neque regimine transmutato facti sunt meliores, sed sub iudicibus, regibus, pontificibus et sacerdotibus in eisdem permanserunt malis; propter quod et captivitatem Babylonis commemorat manifestans quod neque ex hoc sunt correcti. Descensus autem in Aegyptum non meminit quia Aegyptios non timebant sicut Babylonios vel Assyrios, et quia illud erat antiquum, hoc autem recens et quia illuc non propter peccata deducti fuerant sicut in Babylonem. Chrys.: Or he divided the whole genealogy into three parts to shew that not even by the change of their government were they made better, but under Judges, Kings, High Priests, and Priests, held the same evil course. For which cause also he mentions the captivity in Babylon, shewing that neither by this were they corrected. But the going down into Egypt is not mentioned, because they were not still in terror of the Egyptians as they were of the Assyrians or Parthians; and because that was a remote, but this a recent event; and because they had not been carried thither for sin as they had to Babylon. Ambrosius super Lucam: Illud autem non praetermittendum putamus quod a David temporibus usque ad Iechoniam, cum septemdecim fuerint reges Iudaeae, quatuordecim generationes Matthaeus posuit. Oportet autem cognoscere, posse plures esse successiones, pauciores generationes; possunt enim diutius vivere aliqui et serius generare, aut certe penitus exortes generationis existere; itaque non quae regum, eadem generationum tempora. Ambrose, in Luc., c. 3: Let us not think this is to be overlooked, that though there were seventeen Kings of Judaea between David and Jeconiah, Matthew only recounts fourteen. We must observe that there [p. 38] might be many more successions to the throne than generations of men; for some may live longer and beget children later; or might be altogether without seed; thence the number of Kings and of generations would not coincide. Glossa: Vel potest dici tres reges esse praetermissos, ut superius dictum est. Gloss: Or we may say that there are three Kings overlooked, as was said above. Ambrosius super Lucam: Rursus ergo cum a Iechonia usque ad Ioseph generationes duodecim computentur, postea quatuordecim generationes descriptas esse commemoravit. Sed si diligenter advertas, hic quoque quatuordecim generationum poteris invenire rationem. Duodecim enim a Ioseph numerantur, tertiadecima est Christus; duos autem Ioakim, idest duos Iechonias fuisse historia indicat, patrem et filium. Non igitur suppressit alterum Evangelista, sed utrumque significat. Ita, addito minori Iechonia, generationes quatuordecim computantur. Ambrose: Again, from Jeconiah to Joseph are computed twelve generations; yet he afterwards calls these also fourteen. But if you look attentively, you will be able to discover the method by which fourteen are reckoned here. Twelve are reckoned including Joseph, and Christ is the thirteenth; and history declares that there were two Joakims, that is two Jeconiahs, father and son. The Evangelist has not passed over either of these, but has named them both. Thus, adding the younger Jeconiah, fourteen generations are computed. Chrysostomus super Matth: Vel unus Iechonias bis numeratur in Evangelio, semel ante transmigrationem, iterum autem post transmigrationem. Hic enim Iechonias, cum esset unus, duas habuit conditiones: fuit enim et rex ante transmigrationem, quasi rex factus a populo Dei; factus est et privatus post transmigrationem. Ideo ante transmigrationem numeratur inter reges quasi rex, post transmigrationem autem inter privatos. Pseudo-Chrys.: Or, the same Jeconiah is counted twice in the Gospel, once before the carrying away, and again after the carrying away. For this Jeconiah being one person had two different conditions; before the carrying away he was King, as being made King by the people of God; but he became a private man at the carrying away; hence he is reckoned once among the Kings before the carrying away; and after the carrying away once among private men. Augustinus de Cons. Evang: Vel ideo unus in illis progenitoribus bis numeratur, idest Iechonias, a quo facta est quaedam in extraneas gentes deflexio quoniam in Babyloniam transmigratus est. Ubi autem ordo a rectitudine flectitur ut eat in diversum, tamquam angulum facit; illud autem quod in angulo est bis numeratur. Et hic iam Christum praefigurat a circumcisione ad praeputium migraturum, et lapidem angularem futurum. Aug., de Cons. Evan, ii, 4: Or, one of Christ's forefathers is counted twice, because in him, Jeconiah to wit, there was made a passing off to strange nations since he was carried to Babylon. Wherever a series turns out of the right line to go in any other direction there is an angle made, and that part that is in the angle is reckoned twice. Thus here is a figure of Christ, who passes from the circumcision to the uncircumcision, and is made a cornerstone. Remigius: Ideo autem quatuordecim posuit generationes quia denarius significat Decalogum, quaternarius vero quatuor libros Evangelii; unde in hoc ostendit concordiam legis et Evangelii. Ideo etiam quaterdenarium numerum triplicavit, ut ostenderet quia perfectio legis, prophetiae et gratiae, in fide sanctae Trinitatis consistit. Remig.: He made fourteen generations, because the ten denotes the Decalogue, and the four the four books of the Gospel; whence this shews the agreement of the Law and the Gospel. And he put the fourteen three times over, that he might shew that the perfection of law, prophecy, and grace, consists in the faith of the Holy Trinity. Glossa: Vel in hoc numero septiformis gratia spiritus sancti significatur; hic enim numerus ex septem conficitur; quod autem geminatur significat gratiam spiritus sancti corpori et animae esse necessariam ad salutem. Sic ergo haec generatio dividitur in tres tessaradecades: prima est ab Abraham usque ad David, ita quod David ibi includitur; sed secunda a David usque ad transmigrationem, ita quod David ibi non includitur, sed transmigratio sub eo continetur; tertia est a transmigratione usque ad Christum, in qua si dicamus Iechoniam bis numeratum, transmigratio inclusa est. In prima significantur homines ante legem, in qua quosdam homines naturalis legis invenies, scilicet Abraham, Isaac et Iacob, usque ad Salomonem; in secunda significantur homines sub lege: omnes enim qui in ea inveniuntur sub lege fuerunt; in tertia homines gratiae quia terminatur ad Christum qui gratiae dator fuit, in qua etiam liberatio a captivitate Babyloniae facta est significans liberationem a captivitate per Christum factam. Gloss: Or in this number is signified the sevenfold grace of the Holy Spirit. The number is made up of seven, doubled, to shew that the grace of the Holy Spirit is needed both for soul and body to salvation. Also the genealogy is divided into three portions of fourteen thus. The first from Abraham [p. 39] to David, so as that David is included in it; the second from David to the carrying away, in which David is not included, but the carrying away is included; the third is from the carrying away to Christ, in which if we say that Jeconiah is included, then the carrying away is included. In the first are denoted the men before the Law, in which you will find some of the men of the Law of nature, such as Abraham, Isaac, and Jacob, all as far as Solomon. In the second are denoted the men under the Law; for all who are included in it were under the Law. In the third are found the men of grace; for it is finished in Christ, who was the giver of grace; and because in it was the deliverance from Babylon, signifying the deliverance from captivity that was made by Christ. Augustinus de Cons. Evang: Cum autem quaterdenas generationes tribus distinxisset articulis, non tamen eas dixit in summa, ut diceret: fiunt omnes quadraginta et duae. Unus enim in illis progenitoribus bis numeratur, scilicet Iechonias; sic ergo non quadraginta et duae, quod faciunt ter quatuordecim, sed propter unam bis numeratam quadraginta et una generationes fiunt. Matthaeus igitur, qui regiam in Christo constituerat insinuare personam, excepto Christo quadraginta homines in generationum serie numeravit. Numerus enim iste illud tempus significat quo in hoc saeculo regi nos oportet a Christo, secundum disciplinam laboriosam, quam significat illa virga ferrea de qua in Psalmis legitur: reges eos in virga ferrea. Quod autem numerus iste hanc temporalem vitam aeternamque significet, illa interim causa de proximo occurrit, quod et tempora annorum quadripartitis vicibus currunt, et mundus ipse quatuor partibus terminatur, ab oriente et occidente, Aquilone et meridie. Quadraginta autem quatuor habent decem. Porro ipsa decem ab uno usque ad quatuor progrediente numero consummantur. Aug.: After having divided the whole into three periods of fourteen generations, he does not sum them all up and say, The sum of the whole is forty and two; because one of those fathers, that is Jeconiah, is reckoned twice; so that they do not amount to forty-two, as three times fourteen does, but because one is reckoned twice over, there are only forty-one generations. Matthew therefore, whose purpose was to draw out Christ's kingly character, counts forty successions in the genealogy exclusive of Christ. This number denotes the time for which we must be governed by Christ in this world, according to that painful discipline which is signified by the iron rod of which it is written in the Psalms, "Thou shalt rule them with a rod of iron." That this number should denote this our temporal life, a reason offers at hand, in this, that the seasons of the year are four, and that the world itself is bounded by four sides, the east, the west, the north, and the south. But forty contains ten four times. Moreover, ten itself is made up by a number proceeding from one to four. Glossa: Vel denarius ad Decalogum refertur, quaternarius ad praesentem vitam quae per quatuor tempora transit; vel per decem vetus testamentum, per quatuor novum. Gloss: Or, the ten refers to the decalogue, the four to this life present, which passes through four seasons; or by the ten is meant the Old Testament, by the four the New. Remigius: Si quis autem voluerit dicere quod sunt quadraginta et duae generationes, quia non est unus Iechonias, sed duo, dicendum est quod et iste numerus congruit sanctae Ecclesiae; nascitur enim a septenario et senario: nam sexies septem quadraginta et duo faciunt. Senarius refertur ad laborem, septenarius vero ad requiem. Remig.: But if any, maintaining that it is not the same Jeconiah, but two different persons, make the number forty and two, we then shall say that the Holy Church is signified; for this number is the product of seven, and six; (for six times seven make forty-two;) the six denotes labour, and the seven rest. [p. 40]
Lectio 9 18 τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ μαρίας τῷ ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου.
18. Now the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
Chrysostomus super Matth: Quoniam superius dixerat Iacob autem genuit Ioseph cui desponsata Maria genuit Iesum, ne aliquis audientium sic aestimaret esse nativitatem quomodo praecedentium patrum, ipse ordinem narrationis suae praecidens dicit Christi autem generatio sic erat, ac si dicat: generatio quidem eorum quos exposuimus patrum sic fuit quemadmodum retuli; Christi autem generatio non sic, sed ita erat: cum esset desponsata mater. Pseudo-Chrys.: Having said above, "And Jacob begat Joseph," to whom Mary being espoused bare Jesus; that none who heard should suppose that His birth was as that of any of the forementioned fathers, he cuts off the thread of his narrative, saying, "But Christ's generation was thus." As though he were to say, The generation of all these fathers was as I have related it; but Christ's was not so, but as follows, "His mother Mary being espoused." Chrysostomus in Matth: Quasi enim aliquid novum dicturus praemittit modum generationis dicere, ne audiens virum Mariae aestimes natum esse lege naturae. Chrys.: He announces that he is to relate the manner of the generation, shewing therein that he is about to speak some new thing; that you may not suppose when you hear mention of Mary's husband, that Christ was born by the law of nature. Remigius: Potest autem ad superiora referri hoc modo: sic erat Christi generatio sicut dixi; idest: Abraham genuit Isaac. Remig.: Yet it might be referred to the foregoing in this way, The generation of Christ was, as I have related, thus, "Abraham begat Isaac." Hieronymus: Sed quare non de simplici virgine, sed de desponsata concipitur? Primum, ut per generationem Ioseph origo Mariae monstraretur; secundo, ne lapidaretur a Iudaeis ut adultera; tertio, ut in Aegyptum fugiens haberet solatium mariti. Martyr etiam Ignatius quartam addit causam: ut partus, inquiens, eius celaretur Diabolo, dum eum putat non de virgine, sed de uxore generatum. Jerome: But why is He conceived not of a Virgin merely, but of a Virgin espoused? First, that by the descent of Joseph, Mary's family might be made known; secondly, that she might not be stoned by the Jews as an adulteress; thirdly, that in her flight into Egypt she might have the comfort of a husband. The Martyr Ignatius [margin note: vid. Ign. ad Eph. 19] adds yet a fourth reason, namely, that His birth might be hid from the Devil, looking for Him to be born of a wife and not of a virgin. Chrysostomus super Matth: Ideo autem et desponsata et domi habita: nam quemadmodum in ea quae in domo viri concipit, intelligitur conceptio naturalis, ita in ea quae extra domum concepit, est suspecta coniunctio. Pseudo-Chrys.: Therefore both espoused and yet remaining at home; for as in her who should conceive in the house of her husband, is understood natural conception; so in her who conceives before she be taken to her husband, there is suspicion of infidelity. Hieronymus contra Helvidium: Sciendum autem quod Helvidius, quidam homo turbulentus, accepta materia disputandi, blasphemare contra Dei matrem incepit; cuius prima propositio fuit: Matthaeus loquitur sic: cum esset desponsata. Ecce, inquit, habes desponsatam, non commendatam, ut dicitis; et utique non ob aliud desponsatam nisi quoniam nupturam. Jerome, Hieron. cont. Helvid. in princ.: It is to be known, that Helvidius, a certain turbulent man, having got matter of disputation, takes in hand to blaspheme against the Mother of God. His first proposition was, Matthew begins thus, "When she was espoused." Behold, he says, you have her espoused, but as ye say, not yet committed; but surely not espoused for any other reason than as being to be married. Origenes: Desponsata fuit quidem Ioseph, non tamen in concupiscentia iuncta. Mater eius, inquit, mater immaculata, mater incorrupta, mater intacta. Mater eius; cuius eius? Mater est Dei, unigeniti, domini, regis, omnium plasmatoris et redemptoris cunctorum. Origen: She was indeed espoused to Joseph, but not united in wedlock; that is to say, His mother immaculate, His mother incorrupt, [p. 41] His mother pure. His mother! Whose mother? The mother of God, of the Only-begotten, of the Lord, of the King, of the Maker of all things, and the Redeemer of all. Cyrillus ad Ioannem Antioch.: Quid enim videbit aliquis in sancta virgine praeter alias? Si Dei mater non sit, sed Christi vel domini, ut Nestorius dicit, nihil enim absurdum est etiam si voluerit quis matrem uniuscuiusque unctorum Christi nominare genitricem. Sola vero praeter illas sancta virgo et Christi genitrix intelligitur ac dicitur. Genuit enim non purum hominem, secundum vos, sed incarnatum potius, et hominem factum ex Deo patre verbum. Sed forsitan illud ais: dic mihi, putasne divinitatis mater facta est virgo? Et ad hoc quoque dicimus quia natum est ex ipsa Dei substantia eius verbum et sine principio temporis semper coexistens genitori; in novissimis autem temporibus, quoniam caro factum est, hoc est unitum carni animam habenti rationalem, natum etiam dicitur carnaliter per mulierem. Assimilatur autem quodammodo nativitati quae est secundum nos, hoc sacramentum; matres etenim terrenorum ministrant naturae coagulatam paulatim carnem perficiendam in specie humana. Immittit autem animali spiritum Deus. Sed licet sint istae solummodo terrenorum corporum matres, attamen parientes, totum animal et non partem peperisse dicuntur. Tale autem aliquid gestum percipimus in generatione Emmanuel; natum enim est ex patris substantia Dei verbum; quia vero carnem assumpsit propriam eam faciens, necessarium est confiteri quia natus est secundum carnem per mulierem. Quia igitur et Deus vere est, quomodo dubitabit quispiam sanctam virginem Dei dicere genitricem? Cyril, Epist. ad Monach. Egypt. (Ep. p. 7): What will any one see in the Blessed Virgin more than in other mothers, if she be not the mother of God, but of Christ, or the Lord, as Nestorius says? For it would not be absurd should any one please to name the mother of any anointed person, the mother of Christ. Yet she alone and more than they is called the Holy Virgin, and the mother of Christ. For she bare not a simple man as ye say, but rather the Word incarnate, and made man of God the Father. But perhaps you say, Tell me, do you think the Virgin was made the mother of His divinity? To this also we say, that the Word was born of the very substance of God Himself, and without beginning of time always coexisted with the Father. But in these last times when He was made flesh, that is united to flesh, having a rational soul, He is said to be born of a woman after the flesh. Yet is this sacrament in a manner brought out like to birth among us; for the mothers of earthly children impart to their nature that flesh that is to be perfected by degrees in the human form; but God sends the life into the animal. But though these are mothers only of the earthly bodies, yet when they bear children, they are said to bear the whole animal, and not a part of it only. Such do we see to have been done in the birth of Emmanuel; the Word of God was born of the substance of His Father; but because He took on Him flesh, making it His own, it is necessary to confess that He was born of a woman according to the flesh. Where seeing He is truly God, how shall any one doubt to call the Holy Virgin the Mother of God? Leo Papa in sermone de Nativ.: Non autem te Dei conceptus turbet, partus te non confundat auditus, quando virginitas quicquid est humani pudoris excusat. Aut quae hic verecundiae laesio, ubi iniit deitas cum amica sibi semper integritate consortium, ubi est interpres Angelus, fides pronuba, dispensatio castitas, donatio virtus, iudex conscientia, causa Deus, conceptio integritas, virginitas partus, virgo mater? Chrysologus, Serm. 148: If you are not confounded when you hear of the birth of God, let not His conception disturb you, seeing the pure virginity of the mother removes all that might shock human reverence. And what offence against our awe and reverence is there, when the Deity entered into union with purity that was always dear to Him, where an Angel is mediator, faith is bridesmaid, where chastity is the giving away, virtue the gift, conscience the judge, God the cause; where the conception is inviolateness, the birth virginity, and the mother a virgin. [ed. note: The allusions here made may be illustrated by a passage in the Ad Uxor. ii. 1, of Tertullian, who, with reference to the civil usages, speaks of "the [cont. p. 42] happiness of that Marriage, which the Church "brings about, (conciliat,)" the "Oblation" confirms, the Blessing "seals," the Angles "witness," and the Father "ratifies," In Chrysologus the Angel brings about, (interpres ost,) virtue is the oblation or bride's gift, and a pure conscience is the witness.] Cyrillus ad Ioannem Antioch.: Sed si de caelo et non ex ipsa sanctum corpus Christi factum esse diceremus, ut Valentinus, quomodo intelligeretur Dei genitrix Maria? Nomen autem matris ostendit cum subdit Maria. Cyril, Epist. ad Joan. Antioch. (Ep. p. 107): But if [p. 42] we were to say that the holy Body of Christ came down from heaven, and was not made of His mother, as Valentinus does, in what sense could Mary be the Mother of God? Gloss: The name of His Mother is added, "Mary." Beda super Lucam: Interpretatur autem Maria stella maris Hebraice, domina Syriace, quia et lucem salutis et dominum mundo edidit. Cui autem desponsata fuerit ostendit subdens Ioseph. Bede, in Luc., c. 3: Mary in interpreted, 'Star of the Sea,' after the Hebrew; 'Mistress,' after the Syriac; as she bare into the world the Light of salvation, and the Lord. [ed. note, r: their rebellion. S. Ambrose interprets it "God from my race," and "the bitterness of the sea." de Instit. Virg. 33. It is not necessary to give the origin of these various interpretations.] Gloss: And to whom she was betrothed is shewn, Joseph. Chrysostomus super Matth: Ideoque fabro lignario Maria desponsata erat, quoniam Christus Ecclesiae sponsus omnium salutem hominum operaturus erat per lignum crucis. Pseudo-Chrys.: Mary was therefore betrothed to a carpenter, because Christ the Spouse of the Church was to work the salvation of all men through the wood of the Cross. Chrysostomus in Matth: Quod autem sequitur antequam convenirent, non dicitur: antequam duceretur in domum sponsi; etenim iam intus erat. Consuetudo enim multoties veteribus erat in domo desponsatas habere, quod et nunc quoque fieri videtur, et generi Lot intus cum ipso erant. Chrys.: What follows, "Before they came together," does not mean before she was brought to the bridegroom's house, for she was already within. For it was a frequent custom among the ancients to have their betrothed wives home to their house before marriage; as we see done now also, and as the sons-in-law of Lot were with him in the house. Glossa: Sed dicitur antequam convenirent ad carnis commixtionem. Gloss: But the words denote carnal knowledge. Chrysostomus super Matth: Ut non ex compassione carnis et sanguinis nasceretur, qui ideo natus est ut carnis et sanguinis solveret passionem. Pseudo-Chrys.: That He should not be born of passion, of flesh and blood, who was therefore born that He might take away all passion of flesh and blood. Augustinus de Nupt. et Concup.: Nuptialis etiam concubitus ibi non fuit quia in carne peccati fieri non poterat sine ulla carnis concupiscentia quae accidit ex peccato, sine qua concipi voluit qui futurus erat sine peccato, ut hinc etiam doceret omnem quae de concubitu nascitur, carnem esse peccati; quandoquidem sola, quae non inde nata est, non fuit caro peccati. Aug., de Nupt. et Concup., i, 12: There was no carnal knowledge in this wedlock, because in sinful flesh this could not be without carnal desire which came of sin, and which He would be without, who was to be without sin; and that hence He might teach us that all flesh which is born of sexual union is sinful flesh, seeing that Flesh alone was without sin, which was not so born. Augustinus in sermone 6 de Nativ.: Nascitur etiam ab intacta femina Christus quia fas non erat ut virtus per voluptatem, castitas per luxuriam, per corruptionem incorruptio nasceretur. Nec poterat nisi novo ordine adventare de caelo qui vetustum mortis destruere veniebat imperium. Regnum igitur tenuit virginitatis quae regem genuit castitatis. Ideo etiam dominus noster virgineum sibi requisivit hospitium habitandi, ut nobis ostenderet Deum in casto corpore portari debere. Ergo qui scripsit lapideas tabulas sine stylo ferreo, ipse gravidavit Mariam spiritu sancto; unde dicitur inventa est in utero habens de spiritu sancto. Pseudo-Aug., in App. 122 et. al.: Christ was also born of a pure virgin, because it was not holy that virtue should be born of pleasure, chastity of self-indulgence, incorruption of corruption. Nor could He come from heaven but after some new manner, who came to destroy the ancient empire of death. Therefore she received the crown of virginity who bare the King of chastity. Farther, our Lord sought out for Himself a virgin abode, wherein to be received, that He might shew us that God ought to be borne in a chaste body. Therefore He that wrote on tables of stone without an iron pen, the same wrought in Mary by the Holy [p. 43] Spirit; "She was found with child of the Holy Ghost." Hieronymus: Non ab alio inventa est nisi a Ioseph, qui pene licentia maritali omnia noverat. Jerome: And found by none other than by Joseph, who knew all, as being her espoused husband. Chrysostomus super Matth: Nam, sicut historia non incredibilis docet, quando gesta sunt quae refert Lucas, Ioseph absens erat; nec enim conveniens est putare praesente Ioseph introisse Angelum ad Mariam et dixisse quae dixit, et Mariam respondisse quaecumque respondit. Et si credamus Angelum potuisse intrare ad eam et loqui, plane tamen Mariam abiisse in montana et mansisse cum Elisabeth mensibus tribus possibile non fuit praesente Ioseph, quia necesse erat ut absentationis eius et mansionis diutinae requireret causas. Postquam autem rediit peregre post tot menses, invenit eam gravidam manifeste. Pseudo-Chrys.: For, as a not incredible account relates, Joseph was absent when the things were done which Luke writes. For it is not easy to suppose that the Angel came to Mary and said those words, and Mary made her answer when Joseph was present. And even if we suppose thus much to have been possible, yet it could not be that she should have gone into the hill country, and abode there three months when Joseph was present, because he must needs have enquired the causes of her departure and long stay. And so when after so many months he returned from abroad, he found her manifestly with child. Chrysostomus in Matth: Proprie autem dicit inventa est, quod de non excogitatis dici consuetum est. Ne autem molestes Evangelistam interrogando qualiter sit natus ex virgine, breviter expedivit se dicens de spiritu sancto; quasi dicat: spiritus sanctus est qui est hoc miraculum operatus. Neque enim Gabriel neque Matthaeus amplius dicere potuerunt. Chrys.: He says exactly "was found," for so we use to say of things not thought of. And that you should not molest the Evangelist by asking in what way was this birth of a virgin, he clears himself shortly, saying, "Of the Holy Ghost." As much as to say, it was the Holy Ghost that wrought this miracle. For neither Gabriel nor Matthew could say any futher. Glossa: Hoc ergo quod dicitur est ex spiritu sancto, Evangelista ex parte sua adduxit, ut cum diceretur habere in utero, omnis mala removeretur suspicio a mentibus audientium. Gloss., ap Anselm: Therefore the words, "Is of the Holy Ghost," were set down by the Evangelist, to the end, that when it was said that she was with child, all wrong suspicion should be removed from the minds of the hearers. Augustinus in sermone de Trin.: Non autem, sicut quidam sceleratissime opinantur, spiritum sanctum dicimus fuisse pro semine, sed potentia ac virtute creatoris dicimus operatum. Pseudo-Aug. , Serm. 236 in App.: But not, as some impiously think, are we to suppose, that the Holy Spirit was as seed, but we say that He wrought with the power and might of a Creator. [ed. note: And thus S. Hilary speaks of the sementiva ineuntis Spiritus "efficacia." de Trin. ii, 26] Ambrosius de spiritu sancto: Quod enim ex aliquo est, aut ex substantia est aut ex potestate eius est: ex substantia, sicut filius qui a patre; ex potestate, sicut ex Deo omnia, quomodo et in utero habuit Maria ex spiritu sancto. Ambrose, De Spir. Sanct., ii, 5: That which is of any thing is either of the substance or the power of that thing; of the substance, as the Son who is of the Father; of the power, as all things are of God, even as Mary was with Child of the Holy Spirit. Augustinus Ench. ad Laurentium: Profecto autem iste modus quo natus est Christus de spiritu sancto insinuat nobis gratiam Dei, qua homo nullis praecedentibus meritis, in ipso exordio naturae suae quo esse coepit, verbo Dei copularetur in tantam personae unitatem ut idem ipse esset filius Dei. Sed cum illam creaturam quam virgo concepit et peperit, quamvis ad solam personam filii pertinentem tota Trinitas fecerit (neque enim separabilia sunt opera Trinitatis), cur in ea facienda solus spiritus sanctus nominatus est? An et quando unus trium in aliquo opere nominatur, universa operari Trinitas intelligitur? Aug., Enchir. c. 40: Furthermore, this manner in which Christ was born of the Holy Spirit suggests to us the grace of God, by which man without any previous merits, in the very beginning of his nature, was united with the Word of God into so great unity of person, that he was also made son of God. [margin note: Aug., Enchir. c. 38] But inasmuch as the whole Trinity wrought to make this creature which was conceived of the Virgin, though pertaining only to the person of the Son, (for the works of the Trinity are indivisible,) why is [p. 44] the Holy Spirit only named in this work? Must we always, when one of the Three is named in any work, understand that the whole Trinity worked in that? Hieronymus contra Helvidium: Sed inquit Helvidius: neque de non conventuris Evangelista dixisset priusquam convenirent, quia nemo de non pransuro dicit: antequam pranderet; quasi si quis diceret: antequam in portu pranderem ad Africam navigavi, non posset stare sententia nisi ei in portu prandendum sit quandoque; aut non potius sit intelligendum sic quod ante, licet saepe et sequentia indicet, tamen nonnumquam ea tantum quae prius cogitabantur ostendit; nec necesse sit ut cogitata fiant cum ideo aliud intervenerit ne ea quae cogitata sunt fierent. Jerome, Hieron. Cont. Helvid. in princip.: But says Helvidius; Neither would the Evangelist have said, "Before they came together," if they were not to come together afterwards; as none would say, Before dinner, where there was to be no dinner. As if one should say, Before I dined in harbour, I set sail for Africa, would this have no meaning in it, unless he were at some times or other to dine in the harbour? Surely we must either understand it thus, - that "before," though it often implies something to follow, yet often is said of things that follow only in thought; and it is not necessary that the things so thought of should take place, for that something else has happened to prevent them from taking place. Hieronymus: Non ergo sequitur ut postea convenerint, sed Scriptura quod factum non sit ostendit. Jerome: Therefore it by no means follows that they did come together afterwards; Scripture however shews not what did happen. Remigius: Vel hoc verbum conveniendi, non ipsum concubitum, sed tempus significat nuptiarum, idest quando ea quae fuerat sponsa incipit esse uxor. Est enim sensus antequam convenirent, idest antequam rite solemnia nuptiarum celebrarent. Remig.: Or the word "come together" may not mean carnal knowledge, but may refer to the time of the nuptials, when she who was betrothed begins to be wife. Thus, "before they came together," may mean before they solemnly celebrated the nuptial rites. Augustinus de Cons. Evang: Hoc quemadmodum factum sit, quod hic praetermisit, Lucas exponit post commemoratum conceptum Ioannis ita enarrans: in mense autem sexto missus est Angelus; et infra: spiritus sanctus superveniet in te. Hoc ergo est quod Matthaeus commemoravit dicens inventa est in utero habens de spiritu sancto. Nec contrarium est, quia Lucas exposuit quod Matthaeus praetermisit; sicut non est contrarium, quia Matthaeus deinceps continet quod Lucas praetermisit. Sequitur enim Ioseph autem vir eius cum esset iustus, usque ad eum locum ubi scriptum est de magis quod per aliam viam reversi sunt in regionem suam. Si quis autem velit unam narrationem ex omnibus quae de Christi nativitate dicuntur ab alterutro, si haec praetermittuntur, ordinare sic potest: Christi generatio sic erat: fuit in diebus Herodis usque ibi: mansit autem Maria cum illa quasi mensibus tribus, et reversa est in domum suam. Et tunc addendum est quod hic dicitur: et inventa est in utero habens de spiritu sancto. Aug., de Cons. Evan., ii, 5: How this was done Matthew omits to write, but Luke relates after the conception of John, "In the sixth month the Angel was sent;" and again, "The Holy Ghost shall come upon thee." This is what Matthew relates in these words, "She was found with child of the Holy Ghost." And it is no contradiction that Luke has described what Matthew omits; or again that Matthew relates what Luke has omitted; that namely which follows, from "Now Joseph her husband being a just man," to that place where it is said of the Magi, that "They returned into their own country another way." If one desired to digest into one narrative the two accounts of Christ's birth, he would arrange thus; beginning with Matthew's words, "Now the birth of Christ was on this wise;" then taking up with Luke, from "There was in the days of Herod," [Luke 1:5] to, "Mary abode with her three months," and "returned to her house;" then taking up again Matthew, add, "She was found with child of the Holy Ghost." [Matt 1:10] [p. 45]
Lectio 10 19 ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν.
19. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.
Chrysostomus in Matth: Cum dixisset Evangelista quod ex spiritu sancto et sine concubitu inventa est in utero habens, ne suspectum habeas Christi discipulum quasi grandia de suo magistro fingentem, introducit Ioseph per ea quae passus est, ad fidem quae dicta sunt conferentem; unde dicit Ioseph autem vir eius cum esset iustus. Chrys.: The Evangelist having said that she was found with child of the Holy Ghost, and without knowledge of man, that you should not herein suspect Christ's disciple of inventing wonders in honour of his Master, brings forward Joseph confirming the history by his own share in it; "Now Joseph her husband, being a just man." Augustinus in Serm. 14 de Nativ.: Intelligens enim Ioseph Mariae uterum gravidari, turbatur quod Mariam quam de templo domini acceperat et nondum cognoverat gravidam sentiebat; secumque aestuabat disputans et dicens: quid faciam? Prodo aut taceo? Si prodidero, adulterio non consentio, sed vitium crudelitatis incurro quia secundum Moysi sententiam lapidandam eam esse cognosco. Si tacuero, malo consentio et cum adulteris portionem meam pono. Quoniam ergo tacere malum est, adulterium prodere peius est, dimittam eam a coniugio. Pseudo-Aug., Serm. in App. s. 195: Joseph, understanding that Mary was with child, is perplexed that it should be thus with her whom he had received from the temple of the Lord, and had not yet known, and resolved within himself, saying, What shall I do? Shall I proclaim it, or shall I overlook it? If I proclaim it, I am indeed not consenting to the adultery; but I am running into the guilt of cruelty, for by Moses' law she must be stoned. If I overlook it, I am consenting to the crime, and take my portion with the adulterers. Since then it is an evil to overlook the things, and worse to proclaim the adultery, I will put her away from being my wife. Ambrosius super Lucam: Pulchre autem docuit sanctus Matthaeus quid facere debeat iustus qui opprobrium coniugis deprehenderit, ut incruentum ab homicidio, castum ab adulterio praestare se debeat. Et ideo dicit cum esset iustus. Ubique ergo in Ioseph iusti gratia et persona servatur ut testis ornetur; lingua enim iusti loquitur iudicium veritatis. Ambrose, in Luc., ii, 5: St. Matthew has beautifully taught how a righteous man ought to act, who has detected his wife's disgrace; so as at once to keep himself guiltless of her blood, and yet pure from her defilements; therefore it is he says, "Being a just man." Thus is preserved throughout in Joseph the gracious character of a righteous man, that his testimony may be the more approved; for, the tongue of the just speaketh the judgment of truth. Hieronymus: Sed quomodo Ioseph, cum crimen celet uxoris, iustus describitur? In lege enim praeceptum est non solum reos, sed conscios criminis obnoxios esse peccato. Jerome: But how is Joseph thus called, "just," when he is ready to hide his wife's sin? For the Law enacts, that not only the doers of evil, but they who are privy to any evil done, shall be held to be guilty. Chrysostomus in Matth: Sed sciendum quod iustum hic virtuosum in omnibus dicit. Est enim iustitia specialis quaedam, ut avaritiam non habere, et altera universalis virtus; et sic nomine iustitiae maxime utitur Scriptura. Iustus igitur existens, idest benignus et mitis, voluit occulte dimittere eam, quae non solum traductioni, sed etiam poenae secundum legem obnoxia videbatur. Sed Ioseph utrumque remisit quasi supra legem vivens. Sicut enim sol antequam radios monstret mundum clarificat, sic et Christus antequam nasceretur multa signa perfectae virtutis apparere fecit. Chrys.: But it should be known, that "just" here is used to denote one who is in all things virtuous. For there is a particular justice, namely, the being free from covetousness; and another universal virtue, in which sense Scripture generally uses the word justice. Therefore being "just," that is, kind, merciful, he "was minded to put away privily" her who according to the Law was liable not only to dismissal, but to death. But Joseph remitted both, as though living above the Law. For as the sun lightens up the world, [p. 46] before he shews his rays, so Christ before He was born caused many wonders to be seen. Augustinus de Verb. Dom: Vel aliter: si solus nosti quia aliquis peccaverit in te, eum vis coram hominibus arguere, non es corrector sed proditor. Unde vir iustus Ioseph tanto flagitio quod de uxore fuerat suspicatus, magna benignitate pepercit. Aestuabat utique certa adulterii suspicio; et tamen, quia ipse solus sciebat, noluit eam divulgare sed occulte dimittere, volens prodesse peccanti, non punire peccantem. Aug.: Otherwise; if you alone have knowledge of a sin that any has committed against you, and desire to accuse him thereof before men, you do not herein correct, but rather betray him. But Joseph, "being a just man," with great mercy spared his wife, in this great crime of which he suspected her. The seeming certainty of her unchastity tormented him, and yet because he alone knew of it, he was willing not to publish it, but to send her away privily; seeking rather the benefit than the punishment of the sinner. Hieronymus: Vel hoc testimonium Mariae est quod Ioseph sciens illius castitatem et admirans quod evenerat, celat silentio cuius mysterium nesciebat. Jerome: Or this may be considered a testimony to Mary, that Joseph, confident in her purity, and wondering at what had happened, covered in silence that mystery which he could not explain. Remigius: Videbat enim gravidam quam noverat castam; et quia legerat: egredietur virga de radice Iesse, unde novit Mariam duxisse originem et legerat etiam: ecce virgo concipiet, non diffidebat hanc prophetiam in ea esse implendam. Rabanus: He beheld her to be with child, whom he knew to be chaste; and because he had read, "There shall come a Rod out of the stem of Jesse," of which he knew that Mary was come [ed. note: Jerome in loc. Ambros. de Spir. S. ii. 5. and Pseudo-Augustine (t. vi. p. 570.) so apply these words, considering Christ the 'Branch' or flower (flos) which is spoken of in the clause following. Cyril Alex. et Theod. in loc. explain it of Christ.], and had also read, "Behold, a virgin shall conceive," he did not doubt that this prophecy should be fulfilled in her. Origenes: Sed si suspicionem in ea non habebat, quomodo iustus erat ut immaculatam dimitteret? Ideo ergo dimittere volebat quoniam magnum sacramentum in ea esse cognoscebat cui approximare se indignum aestimabat. Origen: But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought to put her away, because he saw in her a great sacrament, to approach which he thought himself unworthy. Glossa: Vel cum vellet eam dimittere iustus erat; cum occulte, pius notatur, eam ab infamia defendens. Et hoc est: cum esset iustus voluit dimittere eam; cum nollet eam traducere in publicum, idest diffamare, voluit hoc facere occulte. Gloss, ap Anselm: Or, in seeking to put her away, he was just; in that he sought it privily, is shewn his mercy, defending her from disgrace; "Being a just man, he was minded to put her away;" and being unwilling to expose her in public, and so to disgrace her, he sought to do it privily. Ambrosius super Lucam: Nemo autem quam non accepit, dimittit; et ideo quam volebat dimittere, fatebatur acceptam. Ambrose, in Luc., ii, 1: But as no one puts away what he has not received; in that he was minded to put her away, he admits to have received her. Glossa: Vel cum nollet eam traducere in domum suam ad cohabitationem assiduam voluit occulte dimittere eam, idest tempus nuptiarum mutare; vera enim virtus est cum nec pietas sine iustitia nec sine pietate servatur iustitia, quae separatae ab invicem dilabuntur. Vel iustus erat per fidem, qua credebat Christum de virgine nasciturum; unde voluit se humiliare ante tantam gratiam. Gloss, part ap. Anselm, part in Ordinaria: Or, being unwilling to bring her home to his house to live with him for ever, "he was minded to put her away privily;" that is, to change the time of their marriage. For that is true virtue, when neither mercy is observed without justice, nor justice without mercy; both which vanish when severed one from the other. Or he was just because of his faith, in that [p. 47] he believed that Christ should be born of a virgin; wherefore he wished to humble himself before so great a favour.
Lectio 11 20 ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος κυρίου κατ' ὄναρ ἐφάνη αὐτῷ λέγων, ἰωσὴφ υἱὸς δαυίδ, μὴ φοβηθῇς παραλαβεῖν μαρίαν τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου:
20. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
Remigius: Quia, sicut dictum est, cogitabat Ioseph occulte Mariam dimittere, hoc autem si fecisset perpauci essent qui non magis suspicarentur eam esse meretricem quam virginem, idcirco repente consilium Ioseph divino mutatum est consilio; unde dicitur: haec autem eo cogitante. Remig.: Because Joseph was minded, as has been said, to put Mary away privily, which if he had done, there would have been few who would not rather have thought her a harlot than a virgin, therefore this purpose of Joseph was changed by Divine revelation, whence it is said, "While he thought on these things." Glossa: In quo notatur animus sapientis, qui nihil temere vult incipere. Gloss., ap Anselm: In this is to be noted the wise soul that desires to undertake nothing rashly. Chrysostomus in Matth: Notatur etiam mansuetudo Ioseph quia nulli enarravit suam suspicionem, neque ei quae suspecta erat; sed in se cogitabat. Chrys.: Also observe the mercifulness of Joseph, that he imparted his suspicions to none, not even to her whom he suspected, but kept them within himself. Augustinus in Serm. 14 de Nativ.: Sed Ioseph ista cogitante, non timeat Maria David filia, quoniam sicut David veniam contulit sermo propheticus, sic Mariam liberat Angelus salvatoris. Ecce enim iterum virginis ille paranymphus Gabriel advenit; unde sequitur ecce Angelus domini apparuit Ioseph. Pseudo-Aug., Serm. in App. 195: Yet though Joseph think on these things, let not Mary the daughter of David be troubled; as the word of the Prophet brought pardon to David, so the Angel of the Saviour delivers Mary. Behold, again appears Gabriel the bridesman of this Virgin; as it follows, "Behold the Angel of the Lord appeared to Joseph." Glossa: Hoc igitur verbo apparuit significatur potestas apparentis, qui quando vult et quomodo, exhibet se videndum. Ambrose: In this word "appeared" is conveyed the power of Him that did appear, allowing Himself to be seen where and how He pleases. Rabanus: Quomodo autem Angelus Ioseph apparuerit, demonstratur cum dicitur in somnis, idest quomodo Iacob scalam vidit per imaginationem quamdam oculis cordis ostensam. Raban.: How the Angel appeared to Joseph is declared in the words, "In his sleep;" that is, as Jacob saw the ladder offered by a kind of imagining to the eyes of his heart. Chrysostomus in Matth: Ideo autem non apparuit manifeste Ioseph sicut pastoribus quia valde fidelis erat; pastores autem indigebant quasi rudes. Virgo autem indiguit quasi primo de maximis instruenda. Similiter etiam Zacharias indiguit ante conceptionem prolis mirabili visione. Chrys.: He did not appear so openly to Joseph as to the Shepherds, because he was faithful; the shepherds needed it, because they were ignorant. The Virgin also needed it, as she had first to be instructed in these mighty wonders. In like manner Zacharias needed the wonderful vision before the conception of his son. Glossa: Apparens Angelus nomen exprimit, genus commemorat et timorem excludit dicens: Ioseph fili David. Ioseph, eum ex nomine quasi notum et familiarem sibi ostendit. Gloss., part Int., part Anselm: The Angel appearing calls him by name, and adds his descent, in order to banish fear, "Joseph, son of David;" Joseph, as though he were known to him by name and his familiar friend. Chrysostomus super Matth: Filium David eum nominans, voluit eum adducere in memoriam promissionis Dei ad David, ut de semine eius Christus nasceretur. Pseudo-Chrys.: By addressing him as son of David, he sought to recall to his memory the promise of God to David, that of [p. 48] his seed should Christ be born. Chrysostomus in Matth: Dicens autem noli timere, monstrat eum iam timere ne offenderet Deum quasi adulteram habens; alias neque cogitasset eam expellere. Chrys.: But by saying, "Be not afraid," he shews him to be in fear that he had offended God, by having an adulteress; for only as such would he have ever thought of putting her away. Severianus: Sponsus etiam ne timeat admonetur quia pius animus, dum compatitur, plus pavescit, ac si dicat: hic non est mortis causa, sed vitae, quia quae vitam parturit non meretur occidi. Chrysologus: As her betrothed husband also he is admonished not to be afraid; for the mind that compassionates has most fear; as though he were to say, Here is no cause of death, but of life; she that brings forth life, does not deserve death. Chrysostomus super Matth: Dicens etiam ne timeas, cognitionem se cordis eius ostendere voluit, ut per hoc futurorum bonorum, quae de Christo erat dicturus, faceret fidem. Pseudo-Chrys.: Also by the words, "Fear not," he desired to shew that he knew the heart; that by this he might have the more faith in those good things to come, which he was about to speak concerning Christ. Ambrosius super Lucam: Non autem te moveat quod eam coniugem vocat; non enim virginitatis ereptio, sed coniugii testificatio, nuptiarum celebratio declaratur. Ambrose, in Luc., ii, 5: Be not troubled that he calls her his wife; for she is not herein robbed of her virginity, but her wedlock is witnessed to, and the celebration of her marriage is declared. Hieronymus contra Helvidium: Non tamen est putandum quod ex eo quod uxor est appellata, sponsa esse desierit, cum hanc esse consuetudinem Scripturae noverimus, quod sponsos viros, et sponsas appellet uxores sicut Deuteronomii testimonio approbatur: si quis (inquit) invenerit virginem desponsatam viro in campo, et vim faciens dormierit cum ea, moriatur, quia humiliavit uxorem proximi sui. Jerome: But we are not to think that she ceased to be betrothed, because she is here called wife, since we know that this is the Scripture manner to call the man and woman, when espoused, husband and wife; and this is confirmed by that text in Deuteronomy, "If one finds a virgin that is betrothed to a man in the field, and offer violence to her, and lie with her, he shall die, because he hath humbled his neighbour's wife." [Deut 22:25] Chrysostomus in Matth: Dicit autem noli timere accipere, idest domi retinere; iam enim mente dimissa erat. Chrys.: He says, "Fear not to take unto thee;" that is, to keep at home; for in thought she was already dismissed. Rabanus: Vel noli timere accipere eam nuptiali conventu et assidua cohabitatione. Raban.: Or, "to take her," that is, in marriage union and continual converse. Chrysostomus super Matth: Propter tres autem causas apparuit Angelus Ioseph hoc dicens ei. Primo, ne iustus homo ignorans faceret rem iniustam ex proposito iusto. Deinde propter honorem ipsius matris; nam si dimissa fuisset, apud infideles turpi suspicione carere non poterat. Tertio, ut intelligens Ioseph sanctam conceptionem, diligentius se custodiret ab illa quam prius. Ideo tamen non ante conceptionem virginis venit ad Ioseph, ut nec cogitaret haec quae cogitavit nec pateretur quae passus est Zacharias culpam infidelitatis incurrens de conceptione coniugis iam longaevae; incredibilior enim erat res virginem posse concipere quam anum. Pseudo-Chrys.: There were three reasons why the Angel appeared to Joseph with this message. First, that a just man might not be led into an unjust action, with just intentions. Secondly, for the honour of the mother herself, for had she been put away, she could not have been free from evil suspicion among the unbelievers. Thirdly, that Joseph, understanding the holy conception, might keep himself from her with more care than before. He did not appear to Joseph before the conception, that he should not think those things that Zacharias thought, nor suffer what he suffered in falling into the sin of unbelief concerning the conception of his wife in her old age. For it was yet more incredible that a virgin should conceive, than that a woman past the age should conceive. Chrysostomus in Matth: Vel ideo turbato iam Ioseph Angelus venit ut appareat Ioseph sapientia, et ut hoc ipsum fieret ei eorum quae dicebantur demonstratio. Dum enim audit ab Angelo quae intra se cogitaverat, indubitabile signum erat quod a Deo mitteretur, cuius solius est scire cordis secreta. Sermo etiam Evangelistae insuspicabilis fit, demonstrans Ioseph passum quod probabile est virum pati. Virgo etiam omnem malam suspicionem effugit, ex hoc quod vir qui zelotypiam passus est, eam suscepit et post conceptionem servavit. Ideo autem virgo Ioseph haec quae Angelus nuntiarat, non dixit, quia non aestimabat sibi credi a sponso et maxime iam in suspicionem adducto. Virgini autem ante conceptionem annuntiat Angelus, ne si post conceptionem differret, in angustia esset. Oportebat autem extra turbationem esse illam matrem quae omnium conditorem recepit. Non solum autem Angelus ab iniqua commixtione virginem excusat, sed et supra naturam concepisse demonstrat, non solum timorem auferens, sed et laetitiam addens; unde subdit quod enim in ea natum est, de spiritu sancto est. Chrys.: Or, The Angel appeared to Joseph when he was in this perplexity, that his wisdom might be apparent to Joseph, and that this [p. 49] might be a proof to him of those things that he spoke. For when he heard out of the mouth of the Angel those very things that he thought within himself, this was an undoubted proof, that he was a messenger from God, who alone knows the secrets of the heart. Also the account of the Evangelist is beyond suspicion, as he describes Joseph feeling all that a husband was likely to feel. The Virgin also by this was more removed from suspicion, in that her husband had felt jealousy, yet took her home, and kept her with him after her conception. She had not told Joseph the things that the Angel had said to her, because she did not suppose that she should be believed by her husband, especially as he had begun to have suspicions concerning her. But to the Virgin the Angel announced her conception before it took place, lest if he should defer it till afterwards she should be in straits. And it behoved that Mother who was to receive the Maker of all things to be kept free from all trouble. Not only does the Angel vindicate the Virgin from all impurity, but shews that the conception was supernatural, not removing his fears only, but adding matter of joy; saying, "That which is born in her is of the Holy Spirit." Glossa: Aliud est nasci in ea, et aliud ab ea: nasci ab ea, est prodire in lucem; nasci in ea est idem quod concipi. Vel secundum praesentiam Angeli quam habet ex Deo, cui futurum quasi praeteritum est, natum dicitur. Gloss. ord: To be "born in her," and "born of her," are two different things; to be born of her is to come into the world; to be born in her, is the same as to be conceived. Or the word, "born," is used according to the foreknowledge of the Angel which he has of God, to whom the future is as the past. Augustinus de quaest. Nov. et Vet. Testam: Sed si de spiritu sancto natus est Christus, cur dictum est: sapientia aedificavit sibi domum? Domus ista gemina ratione debet intelligi. Primum enim domus Christi Ecclesia est, quam aedificavit sibi sanguine suo; deinde potest et corpus eius dici domus eius, sicut dicitur templum eius. Factum autem spiritus sancti, factum filii Dei est, propter naturae et voluntatis unitatem; sive enim pater faciat sive filius sive spiritus sanctus, Trinitas est quae operatur; et quidquid tres fecerint, Dei unius est. Pseudo-Aug., Hil. Quaest. N. et V. Test. q. 52: But if Christ was born by the agency of the Holy Ghost, how is that said, "Wisdom hath built herself an house?" [Prov 9:1] That house may be taken in two meanings. First, the house of Christ is the Church, which He built with His own blood; and secondly, His body may be called His house, as it is called His temple. But the work of the Holy Spirit, is also the work of the Son of God, because of the unity of their nature and their will; for whether it be the Father, or the Son, or the Holy Spirit, that doeth it, it is the Trinity that works, and what the Three do, is of One God. Augustinus Enchir: Numquid tamen ideo dicturi sumus patrem hominis Christi esse spiritum sanctum, ut Deus pater verbum genuerit, spiritus sanctus hominem? Quod ita absurdum est, ut nullae fideles aures id valeant sustinere. Quomodo ergo dicimus Christum natum de spiritu sancto, si non eum genuit spiritus sanctus? An quia fecit eum? Inquantum enim homo est, factus est, sicut apostolus dicit: factus ex semine David, secundum carnem. Neque enim quia mundum istum fecit Deus, dici eum fas est Dei filium aut natum ex Deo, sed factum vel creatum vel conditum. Hic autem, cum confiteamur eum natum de spiritu sancto et Maria virgine, quomodo non sit filius spiritus sancti, et sit filius Mariae virginis? Non ergo concedendum est quicquid de aliqua re nascitur, continuo eiusdem rei filium nuncupandum. Ut enim omittam aliter de homine nasci filium, aliter capillum, pediculum et lumbricum, quorum nihil est filius, certe homines qui nascuntur ex aqua et spiritu, non aquae filios recte eos dixerit quispiam, sed Dei patris, et matris Ecclesiae. Sic ergo de spiritu sancto natus est et filius Dei patris est, non spiritus sancti. Aug., Enchir., 38: But shall we therefore say that the Holy Spirit is the Father of the man Christ, that as God the Father begot the Word, so the Holy Spirit begot the man? This is such an absurdity, that the ears of the faithful cannot bear it. [p. 50] How then do we say that Christ was born by the Holy Spirit, if the Holy Spirit did not beget Him? Did He create Him? For so far as He is man He was created, as the Apostle speaks; "He was made of the seed of David according to the flesh." [Rom 1:3] For though God made the world, yet is it not right to say that it is the Son of God, or born by Him, but that it was made, or created, or formed by Him. But seeing that we confess Christ to have been born by the Holy Spirit, and of the Virgin Mary, how is He not the Son of the Holy Spirit, and is the Son of the Virgin? It does not follow, that whatever is born by any thing, is therefore to be called the son of that thing; for, not to say that of man is born in one sense a son, in another a hair, or vermin, or a worm, none of which are his son, certainly those that are born of water and the Spirit none would call sons of water; but sons of God their Father, and their Mother the Church. Thus Christ was born of the Holy Spirit, and yet is the Son of God the Father, not of the Holy Spirit.
Lectio 12 21 τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.
21. And she shall bring forth a Son, and thou shalt call His name Jesus: for He shall save His people from their sins.
Chrysostomus in Matth: Quia hoc quod Angelus ad Ioseph dixerat supra humanam cogitationem et legem naturae erat, non solum ex praeteritorum revelatione confirmat quae dixerat, sed etiam ex futuris, dicens pariet autem filium. Chrys.: What the Angel thus told Joseph, was beyond human thought, and the law of nature, therefore he confirms his speech not only be revealing to him what was past, but also what was to come; "She shall bring forth a Son." Glossa: Ut enim non videretur Ioseph amplius coniugio non esse necessarius cum conceptio esset facta sine eius auxilio, ostendit quod quamvis non sit necessarius conceptui, tamen utilis est procurationi quia ipsa pariet filium, et tunc matri et filio erit necessarius: matri, ut ab infamia defendat, filio, ut eum nutriat et circumcidat; quae circumcisio notatur ubi dicit et vocabis nomen eius Iesum. In circumcisione enim solet dari nomen. Gloss., ap Anselm: That Joseph should not suppose that he was no longer needed in this wedlock, seeing the conception had taken place without his intervention, the Angel declares to him, that though there had been no need of him in the conception, yet there was need of his guardianship; for the Virgin should bear a Son, and then he would be necessary both to the Mother and her Son; to the Mother to screen her from disgrace, to the Son to bring Him up and to circumcise Him. The circumcision is meant when he says, "And thou shalt call His name Jesus;" for it was usual to give the name in circumcision. Chrysostomus super Matth: Non autem dixit: pariet tibi filium sicut ad Zachariam: ecce Elisabeth uxor tua pariet tibi filium; quia mulier quae ex viro concipit, marito suo filium parit, quia magis ex illo est quam de ipsa; haec autem quae non de viro conceperat, non viro filium peperit, sed sibi tantummodo. Pseudo-Chrys.: He said not, "Shall bear thee a Son," as to Zacharias, "Behold, Elisabeth thy wife shall bear thee a son." For the woman who conceives of her husband, [p. 51] bears the son to her husband, because he is more of him than of herself; but she who had not conceived of man, did not bear the Son to her husband, but to herself. Chrysostomus in Matth: Vel indeterminate hoc posuit ut ostendat quod eum peperit orbi terrarum universo. Chrys.: Or, he left it unappropriated, to shew that she bare Him to the whole world. Rabanus: Dicit autem vocabis nomen, et non imponens, quia ab aeterno impositum est. Raban.: "Thou shalt call His name," he says, and not, "shalt give Him a name," for His name had been given from all eternity. Chrysostomus in Matth: Hinc autem ostendit admirabilem esse partum, quia Deus est qui nomen desuper per Angelum mittit, nec nomen quodcumque, sed quod est infinitorum bonorum thesaurus. Ideoque interpretatur illud Angelus, bonam substituens spem, et ex hoc ad credendum quod dicebatur inducit. Facilius namque sollicitamur ad prospera et promptius fidem accommodamus secundis. Chrys.: This further shews that this birth should be wonderful, because it is God that sends down His name from above by His Angel; and that not any name, but one which is a treasure of infinite good. Therefore also the Angel interprets it, suggesting good hope, and by this induces him to believe what was spoken. For we lean more easily to prosperous things, and yield our belief more readily to good fortune. Hieronymus: Iesus enim Hebraeo sermone salvator dicitur. Etymologiam ergo nominis significat dicens ipse enim salvum faciet populum suum a peccatis eorum. Jerome: Jesus is a Hebrew word, meaning Saviour. He points to the etymology of the name, saying, "For He shall save His people from this sins." Remigius: Ostendit enim eumdem totius mundi salvatorem, et nostrae salutis auctorem. Salvat quidem non incredulos, sed populum suum, hoc est in se credentes salvat non tam a visibilibus hostibus quam potius invisibilibus; hoc est, a peccatis salvat non armis pugnando sed peccata relaxando. Remig.: He shews the same man to be the Saviour of the whole world, and the Author of our salvation. He saves indeed not the unbelieving, but His people; that is, He saves those that believe on Him, not so much from visible as from invisible enemies; that is, from their sins, not by fighting with arms, but by remitting their sins. Severianus: Veniant et audiant qui requirunt: quis est quem Maria genuit? Ipse enim salvum faciet populum suum, non alterius salvum faciet populum. Unde? A peccatis eorum. Esse Deum qui peccata donat si Christianis non credis, crede infidelibus, vel Iudaeis dicentibus: nemo potest peccata dimittere nisi solus Deus. Chrysologus: Let them approach to hear this, who ask, Who is He that Mary bare? "He shall save His people;" not any other man's people; from what? "from their sins." That it is God that forgives sins, if you do not believe the Christians so affirming, believe the infidels, or the Jews who say, "None can forgive sins but God only." [Luke 5:1]
Lectio 13 22 τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος, 23 ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον μεθ' ἡμῶν ὁ θεός.
22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23. Behold, a Virgin shall be with child, and shall bring forth a Son, and they shall call His Name Emmanuel, which being interpreted is, God with us.
Remigius: Mos fuit Evangelistae, ea quae dicit, de veteri testamento confirmare propter Iudaeos qui in Christum crediderant, ut agnoscerent ea esse completa in gratia Evangelii quae praedicta fuerant in veteri testamento; et subdit hoc autem totum factum est. Quaerendum autem est in hoc loco quare dixerit hoc totum factum esse, cum superius solam conceptionem narraverit. Sed sciendum quod hoc ideo dixit, ut demonstraret quod ante in praesentia Dei factum fuit quam fieret apud homines. Sive quia praeteritarum rerum erat narrator, totum factum esse dixit, quia quando hoc scripsit, iam totum factum erat. Remig.: It is the custom of the Evangelist to confirm what he says out of the Old Testament, for the sake of those Jews who believed on Christ, that they might recognize as fulfilled in the grace of the Gospel, the things that were foretold in the Old Testament; therefore he adds, "Now all this was done." [p. 52] Here we must enquire why he should say "all this was done," when above he has only related the conception. It should be known that he says this to shew, that in the presence of God "all this was done" before it was done among men. Or he says, "all" this was done, because he is relating past events; for when he wrote, it was all done. Rabanus: Vel hoc totum factum esse dicit, quod virgo desponsaretur, quod casta servaretur, quod gravida inveniretur, quod per Angelum revelaretur ut adimpleretur quod dictum est. Non enim hoc impleretur quod virgo conciperet et pareret, nisi desponsata esset, ne lapidaretur, et nisi ab Angelo secretum detegeretur, et ita eam Ioseph acciperet, ne dimissa per infamiam efflueret et lapidatione periret. Si ergo ante partum periret, cessaretur prophetia quae ait: pariet filium. Gloss., ap Anselm: Or, he says, "all this was done," meaning, the Virgin was betrothed, she was kept chaste, she was found with child, the revelation was made by the Angel, that it might be fulfilled which was spoken. For that the Virgin should conceive and should bring forth would never have been fulfilled, had she not been espoused that she should not be stoned; and had not her secret been disclosed by the Angel, and so Joseph taken her unto him, that she was not dismissed to disgrace and to perish by stoning. So had she perished before the birth, that prophecy would have been made void which says, "She shall bring forth a Son." [Isa 7:14] Glossa: Vel potest dici quod ut non ponitur causaliter: non enim ideo impletum est quia implendum erat; ponitur autem consecutive sicut et in Genesi: suspendit alterum in patibulo, ut coniectoris veritas probaretur, quia uno suspenso, coniectoris veritas est probata; sic et in hoc loco intelligendum est, quod hoc facto quod praedictum est, prophetia impleta est. Gloss: Or it may be said, that the word "that" does not here denote the cause; for the prophecy was not fulfilled merely because it was to be fulfilled. But it is put consecutively, as in Genesis, "He hung the other on the gallows, that the truth of the interpreter might be proved;" [Gen 40:22] since by the weighing of one, truth is established. So also in this place we must understand it as if it were, that which was foretold being done, the prophecy was accomplished. Chrysostomus in Matth: Vel aliter. Quia vidit Angelus abyssum divinae misericordiae, naturae leges solutas, et eum qui erat omnibus superior, ad hominem, qui erat omnibus inferior, descendisse, haec et huiusmodi uno verbo ostendit dicens hoc autem totum factum est, quasi dicat: ne putes quod haec nunc tantum Deo placeant, olim praeordinata sunt; decenter enim Angelus non virgini, sed Ioseph prophetiam inducit, quasi in prophetis meditanti et experto. Et primo quidem virginem coniugem appellaverat, nunc autem virginem propheta inducit, ut hoc etiam a propheta audiret quasi diu praemeditatum. Unde ad fidem eorum quae dicebantur inducit Isaiam, vel magis Deum; non enim dicit: ut impleretur quod dictum est ab Isaia, sed quod dictum est a domino per Isaiam. Chrys.: Otherwise; the Angel seeing the depths of the Divine mercy, the laws of nature broken through and reconciliation made, He who was above all made lower than all; all these wonders, all this he comprises in that one saying, "Now all this hath happened;" as though he had said, Do not suppose that this is newly devised of God, it was determined of old. And he rightly cites the Prophet not to the Virgin, who as a maiden was untaught in such things, but to Joseph, as to one much versed in the Prophets. And at first he had spoken of Mary as "thy wife," but now in the words of the Prophet he brings in the word, "Virgin," that he might hear this from the Prophet, as a thing long before determined. Therefore to confirm what he had said, he introduces Isaiah, or rather God; for he does not say, Which was spoken by Isaiah, but, "Which was spoken of the Lord by the Prophet." Hieronymus super Isaiam: Quoniam autem praemittitur in propheta: dabit dominus ipse vobis signum, novum debet esse atque mirabile. Si autem iuvencula vel puella, ut Iudaei volunt, et non virgo pariat, quale signum poterat appellari, cum hoc nomen aetatis sit, non integritatis? Et revera virgo Hebraice bethula appellatur, quae in praesenti loco non scribitur in propheta; sed pro hoc verbo positum est halma, quod praeter Lxx omnes adolescentulam transtulerunt. Porro halma apud eos ambiguum est; dicitur enim et adolescentula et abscondita; ergo halma non solum puella vel virgo, sed virgo abscondita dicitur, et secreta, quae nunquam virorum patuerit aspectibus, sed magna parentum diligentia custodita sit. Lingua quoque Punica, quae de Hebraeorum fontibus manare dicitur, proprie virgo halma appellatur. In nostro quoque sermone halma dicitur sancta; omniumque pene linguarum verbis utuntur Hebraei; et quantum cum mea pugno memoria, numquam me arbitror halma de muliere nupta legisse, sed de ea quae est virgo, ut non virgo solummodo sit, sed in annis adolescentiae; potest enim fieri ut virgo sit vetula. Ista autem virgo erat in annis puellaribus, vel certe virgo, non puella quae adhuc virum nosse non posset. Jerome, in Isa 7:14; Since it is introduced in the Prophet by the words, [p. 53] "The Lord Himself shall give you a sign," it ought to be something new and wonderful. But if it be, as the Jews will have it, a young woman, or a girl shall bring forth, and not a virgin, what wonder is this, since these are words signifying age and not purity? Indeed the Hebrew word signifying "Virgin" (Bethula) is not used in this place, but instead the word, 'Halma,' [ed. note, a: עןלמה, &c.] which except the LXX all render 'girl.' But the word, 'Halma,' has a twofold meaning; it signifies both 'girl,' and 'hidden;' therefore 'Halma' denotes not only 'maiden' or 'virgin,' but 'hidden,' 'secret;' that is, one never exposed to the gaze of men, but kept under close custody by her parents. In the Punic tongue also, which is said to be derived from Hebrew sources, a virgin is properly called 'Halma.' In our tongue also 'Halma' means holy; and the Hebrews use words of nearly all languages; and as far as my memory will serve me, I do not think I ever met with Halma used of a married woman, but of her that is a virgin, and such that she be not merely a virgin, but in the age of youth; for it is possible for an old woman to be a maid. But this was a virgin in years of youth, or at least a virgin, and not a child too young for marriage. Hieronymus: Pro eo autem quod Evangelista Matthaeus dicit in utero habebit, in propheta, quia futurum praedicit, significat quod futurum sit: et scripsit accipiet; Evangelista autem, quia non de futuro, sed de praeterito narrat historiam, mutavit accipiet et posuit habebit; qui autem habet, nequaquam accepturus est. Dicit autem ecce virgo in utero habebit, et pariet filium. For that which Matthew the Evangelist says, "Shall have in her womb," the Prophet who is foretelling something future, writes, "shall receive." The Evangelist, not foretelling the future but describing the past, changes "shall receive," into "shall have;" but he who has, cannot after receive that he has. He says, "Lo, a Virgin shall have in her womb, and shall bear a Son." Leo ad Flavianum: Conceptus quippe est de spiritu sancto intra uterum virginis matris, quae ita illum salva virginitate edidit, quemadmodum salva virginitate concepit. Leo, Serm. 23, 1: The conception was by the Holy Spirit within the womb of the Virgin; who, as she conceived in perfect chastity, in like manner brought forth her Son. Augustinus in Serm. 11 de Nativ.: Qui enim dirupta corporum membra in aliis poterat reintegrare tangendo, quanto magis in sua matre quod invenit integrum non violavit nascendo? Crevit enim in eius partu corporis integritas potius quam decrevit, et virginitas ampliata est potius quam fugata. Pseudo-Aug., in App. s. 123: He, who by a touch could heal the severed limbs of others, how much more could He, in His own birth, preserve whole that which He found whole? In this parturition, soundness of the Mother's body was rather strengthened than weakened, and her virginity rather confirmed than lost. Theodotus in Serm. Ephesini Concilii.: Quia vero Photinus purum hominem dicit qui natus est, Dei non dicens partum, et qui ex vulva processit hominem proponit a Deo divisum, dicat nunc quomodo natura humana per vulvam virginalem nata, virginitatem vulvae servavit incorruptam? Nullius enim hominis mater virgo permansit. Sed quia natus est carne Deus verbum, custodit virginitatem, seipsum verbum esse ostendens; neque enim nostrum verbum cum paritur corrumpit mentem, neque Deus verbum partum eligens peremit virginitatem. Sequitur et vocabunt nomen eius Emmanuel. Theodotus, Hom. 1 and 2. in Conc. Eph. ap. Hard. t. i. pp. 1643, 1655: Inasmuch as Photinus affirms that He that was now born was mere man, not allowing the divine birth, and maintains that He who now issued from the womb was the man separate from the God; let him shew how it was possible that human nature, born of the Virgin's womb, should have preserved the [p. 54] virginity of that womb uncorrupted; for the mother of no man ever yet remained a virgin. But forasmuch as it was God the Word who was now born in the flesh, He shewed Himself to be the Word, in that He preserved His mother's virginity. For as our word when it is begot does not destroy the mind, so neither does God the Word in choosing His birth destroy the virginity. Chrysostomus in Matth: Consuetudo quidem est Scripturae res quae contingunt pro nominibus ponere. Nihil ergo est aliud quod dicit vocabunt nomen eius Emmanuel, quam videbunt Deum cum hominibus; unde non dicit vocabis sed vocabunt. Chrys.: As it is the manner of Scripture to convey a knowledge of events under the form of a name, so here, "They shall call His name Emmanuel," means nothing else than, They shall see God among men. Whence he says not, 'Thou shalt call,' but "They shall call." Rabanus: Primo quidem Angeli psallentes, secundo apostoli praedicantes, adhuc et sancti martyres, deinde cuncti credentes. Raban.: First, Angels hymning, secondly, Apostles preaching, then Holy Martyrs, and lastly, all believers. Hieronymus super Isaiam: Septuaginta autem et tres reliqui transtulerunt similiter vocabis, pro quo hic scriptum est vocabunt; quod in Hebraeo non habetur; verbum enim charatim, quod omnes interpretati sunt vocabis, potest intelligi et vocabit, quod ipsa scilicet virgo quae concipiet et pariet Christum, Emmanuel appellatura sit nomine, quod interpretatur nobiscum Deus. Jerome, in Isa 7:14; The LXX and three others translate, 'Thou shalt call,' instead of which we have here, "They shall call," which is not so in the Hebrew; for the word, 'Charathi,' [ed. note: קראת] which all render "Thou shalt call," may mean, 'And she shall call,' that is, The Virgin that shall conceive and shall bear Christ, shall call His name Emmanuel, which is interpreted, 'God with us.' e. Sed magis credendum est quod aliquis translator sit interpretatus ne haberetur hoc nomen obscurum apud Latinos. Hoc denique nomine duae substantiae, divinitatis scilicet et humanitatis, in una persona domini Iesu Christi designantur, quia qui ante omnia saecula ineffabiliter genitus est a Deo patre, idem ipse in fine temporum factus est Emmanuel, idest nobiscum Deus, ex virgine matre. Quod autem dicitur nobiscum Deus, potest intelligi hoc modo: nobiscum factus est, idest passibilis mortalis et per omnia nostri similis absque peccato, sive quia substantiam nostrae fragilitatis quam assumpsit, substantiae suae divinitatis in unitate personae coniunxit. Remigius: Quaerendum autem est quis est interpretatus hoc nomen: propheta aut Evangelista aut aliquis translator? Sed sciendum quod propheta non est interpretatus, sancto autem Evangelistae quid necesse fuerat interpretari, cum scriberet Hebraeo sermone? Fortassis quia hoc nomen obscurum erat apud Hebraeos, idcirco dignum erat interpretatione. Sed magis credendum est quod aliquis translator sit interpretatus ne haberetur hoc nomen obscurum apud Latinos. Hoc denique nomine duae substantiae, divinitatis scilicet et humanitatis, in una persona domini Iesu Christi designantur, quia qui ante omnia saecula ineffabiliter genitus est a Deo patre, idem ipse in fine temporum factus est Emmanuel, idest nobiscum Deus, ex virgine matre. Quod autem dicitur nobiscum Deus, potest intelligi hoc modo: nobiscum factus est, idest passibilis mortalis et per omnia nostri similis absque peccato, sive quia substantiam nostrae fragilitatis quam assumpsit, substantiae suae divinitatis in unitate personae coniunxit. Remig.: It is a question who interpreted this name? The Prophet, or the Evangelist, or some translator? It should be known then, that the Prophet did not interpret it; and what need had the Holy Evangelist to do so, seeing he wrote in the Hebrew tongue? Perhaps that was a difficult and rare word in Hebrew, and therefore needed interpretation. It is more probable that some translator interpreted it, that the Latins might not be perplexed by an unintelligible word. In this name are conveyed at once the two substances, the Divinity and Humanity in the one Person of the Lord Jesus Christ. He who before all time was begot in an unspeakable manner by God the Father, the same in the end of time was made "Emmanuel," that is, "God with us," of a Virgin Mother. This "God with us" may be understood in this way. He was made with us, passible, mortal, and in all things like unto us without sin; or because our frail substance which He took on Him, He joined in one Person to His Divine substance. Hieronymus super Isaiam: Sed sciendum quod Hebraei hoc de Ezechia filio Achaz prophetari arbitrantur, quod ipso regnante capta sit Samaria; quod omnino probari non potest. Siquidem Achaz filius Ioathan regnavit super Iudaeam et Ierusalem annis sexdecim, cui successit in regnum filius eius Ezechias annos natus viginti tres, et regnavit super Iudaeam et Ierosolymam annis viginti novem; quomodo ergo quam vidit primo anno Achaz prophetiam, de Ezechiae conceptu dicitur et nativitate, cum eo tempore cum regnare coeperat Achaz, iam novem esset Ezechias annorum? Nisi forte sextum Ezechiae regni annum quo capta est Samaria, infantiam eius appellari dicant, non aetatis, sed imperii; quod coactum esse ac violentum etiam stultis patet. Quidam de nostris Isaiam prophetam duos filios habuisse contendit, Iasub et Emmanuel, et Emmanuel de prophetissa uxore sua esse generatum in typum domini salvatoris. Hoc autem fabulosum est. Jerome: It should be known, that the Hebrews believe this prophecy to refer to Ezekias, the son of Ahaz, because in his reign Samaria was taken; but this cannot be established. Ahaz [p. 55] son of Jotham reigned over Judaea and Jerusalem sixteen years, and was succeeded by his son Ezekias, who was twenty-three years old, and reigned over Judaea and Jerusalem twenty-nine years; how then can a prophecy prophesied in the first year of Ahaz refer to the conception and birth of Ezekias, when he was already nine years of age? Unless perhaps the sixth year of the reign of Ezekias, in which Samaria was taken, they think is here called his infancy, that is, the infancy of his reign, not of his age; which even a fool must see to be hard and forced. A certain one of our interpreters contends, that the Prophet Isaiah had two sons, Jashub and Emmanuel; and that Emmanuel was born of his wife the Prophetess as a type of the Lord and Saviour. But this is a fabulous tale. Petrus Alphonsus: Non enim scitur quod aliquis homo illius temporis Emmanuel sit vocatus. Petrus Alfonsus, Dial. tit. 7: For we know not that any man of that day was called Emmanuel. Sed obiicit Hebraeus: quomodo stare poterit quod hoc propter Christum dictum sit et Mariam, cum ab Achaz usque ad Mariam multa centena annorum transierunt? Sed licet ad Achaz loqueretur propheta, non solum tamen ad eum vel de suo tempore dicta est prophetia. Propter hoc enim dictum est: audite domus David, non: audite Achaz. Iterum: dabit dominus ipse vobis signum; addit ipse, ac si diceret: non alius; ex quo potest intelligi ipsum dominum signum esse futurum. Quod etiam pluraliter ait vobis et non tibi, innuit non propter Achaz vel ad ipsum solum hoc dictum fuisse. But the Hebrew objects, How can it be that this was said on account of Christ and Mary, when many centuries intervened between Ahaz and Mary? But though the Prophet was speaking to Ahaz, the prophecy was yet not spoken to him only or of his time only; for it is introduced, "Hear, O house of David;" [Isa 7:13] not, 'Hear, O Ahaz.' Again, "The Lord Himself shall give you a sign;" meaning He, and none other; from which we may understand that the Lord Himself should be the sign. And that he says "to you," (plur.) and not 'to thee,' shews that this was not spoken to Ahaz, or on his account only. Hieronymus super Isaiam: Est ergo sic intelligendum quod dicitur ad Achaz: iste puer qui nascetur ex virgine, domus David, nunc appelletur Emmanuel, idest nobiscum Deus, quia a rebus ipsis (probabiliter, a duobus regibus inimicis liberata) patebit Deum te habere praesentem. Postea autem vocabitur Iesus, idest salvator, eo quod universum genus homini sit salvaturus. Non mireris ergo, o domus David, ad rei novitatem, si virgo Deum pariat quae tantam habeat potestatem ut multo post tempore nasciturus te nunc liberet invocatus. Jerome: What is spoken to Ahaz then is to be thus understood. This Child, that shall be born of a Virgin of the house of David, shall now be called Emmanuel, that is, God with us, because the events (perhaps delivery from the two hostile kings) will make it appear that you have God present with you. But after He shall be called Jesus, that is, Saviour, because He shall save the whole human race. Wonder not, therefore, O house of David, at the newness of this thing, that a Virgin should bring forth a God, seeing He has so great might that though yet to be born after a long while, He delivers you now when you call upon Him. Augustinus contra Faustum: Quis autem dementissimus diceret cum Manichaeo, enervis esse fidei de Christo sine teste non credere, cum apostolus dicat: quomodo credent ei quem non audierunt? Aut quomodo audient sine praedicante? Ut autem non contemnerentur neque fabulosa ducerentur quae apostoli nuntiabant, demonstrantur haec a prophetis fuisse praedicta, quia etsi attestabantur miracula, non defuissent qui magicae potentiae cuncta illi tribuerent, nisi talis eorum cogitatio contestatione prophetica vinceretur. Magicis enim artibus longe antequam nasceretur, prophetas sibi constituere a quibus praenuntiaretur, nemo utique diceret: si etiam dixerimus homini gentili crede Christo quia Deus est et responderit: unde credo? Prolataque auctoritate prophetarum, eis se nolle credere dixerit, ostendimus fidem prophetarum ex his quae ventura cecinerunt et venisse cernuntur. Credo enim quod eum non lateret quantas a regibus huius saeculi persecutiones prius pertulerit Christiana religio; videat nunc ipsos reges terrae Christi imperio subiugatos omnesque gentes eidem servientes, quae omnia per prophetas fuerunt praedicta. Hoc ergo audiens de Scriptura prophetica et cernens in universa terra completa, moveretur ad fidem. Aug., Cont. Faust., 12, 45, and 13, 7: Who so mad as to say with Manichaeus, that it is a weak faith not to believe i Christ without a witness; whereas the Apostle says, "How shall they believe on Him of whom they have not heard? Or how shall they hear without a preacher?" [Rom 10:14] That those things which were preached by the Apostle might [p. 56] not be contemned, nor thought to be fables, they are proved to have been foretold by the Prophets. For though attested by miracles, yet there would not have been wanting men to ascribe them all to magical power, had not such suggestions been overcome by the additional testimony of prophecy. For none could suppose that long before He was born, He had raised up by magic prophets to prophesy of Him. For if we say to a Gentile, Believe on Christ that He is God, and he should answer, Whence is it that I should believe on Him? we might allege the authority of the Prophets. Should he refuse assent to this, we establish their credit from their having foretold things to come, and those things having truly come to pass. I suppose he could not but know how great persecutions the Christian religion has formerly suffered from the Kings of this world; let him now behold those very Kings submitting to the kingdom of Christ, and all nations serving the same; all which things the Prophets foretold. He then hearing these things out of the Scriptures of the Prophets, and beholding them accomplished throughout the whole earth, would be moved to faith. Glossa: Horum ergo errorem Evangelista excludit dicens ut adimpleretur quod dictum est a domino per prophetam. Prophetia autem alia est ex praedestinatione Dei, quam necessarium est evenire omnibus modis ut sine nostro impleatur arbitrio, ut illa de qua modo agimus: unde dicit ecce, ad demonstrandum certitudinem prophetiae; alia est ex praescientia Dei, cui nostrum admiscetur arbitrium et cooperante gratia consequimur praemium, vel ab ea iuste relicti tormentum; alia non ex praescientia, sed est quaedam comminatio more humano facta, sicut illud: adhuc quadraginta dies et Ninive subvertetur, intelligendo nisi Ninivitae corrigantur. Gloss, in Anselm: This error then is barred by the Evangelist saying, "That it might be fulfilled which was spoken of the Lord by the Prophet." Now one kind of prophecy is by the preordination of God, and must needs be fulfilled, and that without any free choice on our part. Such is that of which we now speak; wherefore he says, "Lo," to shew the certainty of prophecy. There is another kind of prophecy which is by the foreknowledge of God, and with this our free will is mixed up; wherein by grace working with us we obtain reward, or if justly deserted by it, torment. Another is not of foreknowledge, but is a kind of threat made after the manner of men; as that, "Yet forty days, and Nineveh shall be overthrown;" [Jonah 3] understanding, unless the Ninevites amend themselves.
Lectio 14 24 ἐγερθεὶς δὲ ὁ ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ: 25 καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκεν υἱόν: καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν.
24. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 25. And knew her not till she had brought forth her first-born Son: and he called his name, Jesus.
Remigius: Eo audito rediit vita quo ingressa est mors. Per inobedientiam enim Adae omnes perditi sumus, per obedientiam Ioseph omnes ad pristinum statum incipimus revocari; nam his verbis magna nobis virtus obedientiae commendatur, quibus dicitur exurgens autem Ioseph fecit sicut praeceperat ei Angelus domini. [p. 57] Remig.: Life returned by the same entrance through which death had entered in. By Adam's disobedience we were ruined, by Joseph's obedience we all begin to be recalled to our former condition; for in these words is commended to us the great virtue of obedience, when it is said, "And Joseph rising from sleep, did as the Angel of the Lord had commanded him." Glossa: Non tantum quod praecepit Angelus fecit, sed etiam sicut praecepit. Quisquis etiam a Deo monetur, solvat moras, surgat a somno, faciat quod iubetur. Et accepit Mariam coniugem suam. Gloss. ord. et ap. Anselm ex Beda cit.: He not only did what the Angel commanded, but as he commanded it. Let each one who is warned of God, in like manner, break off all delays, rise from sleep, and do that which is commanded him. Chrysostomus super Matth: Non in domum accepit eam, nec enim adhuc dimiserat eam de domo, sed de animo suo deposuerat eam, et iterum in animum suum eam recepit. Pseudo-Chrys.: "Took unto him" not took home to him; for he had not sent her away; he had put her away in thought only, and now took her again in thought. Remigius: Vel accepit celebratis nuptiis ut coniux vocaretur, non tamen ut concumberet, quia sequitur et non cognoscebat eam. Remig.: Or, Took her so far, as that the nuptial rites being complete, she was called his wife; but not so far as to lie with her, as it follows, "And knew her not." Hieronymus contra Helvidium: Sed Helvidius superfluo labore desudat, cognoscendi verbum ad coitum magis quam ad scientiam esse referendum, quasi hoc quisquam negaverit et eas ineptias quas redarguit aliquando prudens quispiam suspicari potuerit. Deinde vult dicere quod donec sive usque adverbium certum tempus significet, quo completo fiat aliud quod usque ad illud tempus non fiebat, ut hic: non cognoscebat eam donec peperit filium. Apparet, inquit, cognitam esse post partum, cuius cognitionem filii tantum generatio differebat. Et ad hoc approbandum congerit de Scripturis exempla quam plurima. Ad quod respondemus: et non cognoscebat, et usque, vel donec in Scripturis dupliciter intelligenda. Et de eo quidem scriptum est, non cognoscebat, ad coitum esse referendum ipse disseruit, nullo dubitante quin ad scientiam saepe referatur, ut ibi: remansit puer Iesus in Ierusalem et non cognoverunt parentes eius. Sic etiam donec in Scriptura saepe certum tempus, sicut ipse disseruit, significat, saepe infinitum, ut est illud: donec consenescatis, ego sum. Numquid postquam illi senuerint, Deus desistit? Et salvator in Evangelio: ecce ego vobiscum sum usque ad consummationem saeculi. Ergo post consummationem saeculi a discipulis abscedet? Et apostolus: oportet illum regnare donec ponat inimicos sub pedibus eius. Numquid postquam illi sub pedibus erunt, regnare desistet? Intelligat ergo ea de quibus posset ambigi, si non fuissent scripta, significari, cetera vero nostrae intelligentiae derelinqui; iuxta quod Evangelista illud indicat de quo scandalum poterat moveri, non eam cognitam esse a viro usque ad partum, ut multo magis intelligeremus cognitam non fuisse post partum. Jerome, Cont. Helvid. c. 5: Helvidius is at much superfluous trouble to make this word "know" refer to carnal knowledge rather than to acquaintance, as though any had ever denied that; or as if the follies to which he replies had ever occurred to any person of common understanding. He then goes on to say, that the adverb, 'until,' denotes a fixed time when that should take place, which had not taken place before; so that here from the words, "He knew her not until she had brought forth her first-born Son," it is clear, he says, that after that he did know her. And in proof of this he heaps together many instances from Scripture. To all this we answer, that the word 'until' is to be understood in two senses in Scripture. And concerning the expression, "knew her not," he has himself shewn, that it must be referred to carnal knowledge, none doubting that it is often used of acquaintance, as in that, "The child Jesus tarried behind in Jerusalem, and His parents knew not of it." [Luke 2:43] In like manner, 'until' often denotes in Scripture, as he has shewn, a fixed period, but often also an infinite time, as in that, "Even to your old age I am He." [Isa 46:4] Will God then cease to be when they are grown old? Also the Saviour in the Gospel, "Lo, I am with you always, even to the end of this world." [Matt 28:20] Will He then leave His disciples at the end of the world? Again, the Apostle says, "He must reign till He has put His enemies under His feet." [1 Cor 15:25] Be it understood then, that which if it had not been written might have been [p. 58] doubted, is expressly declared to us; other things are left to our own understanding. [ed. note: In other words, "till," need not imply a termination at a certain point of time, but may be giving us information up to a point from which onwards there is already no doubt. Supposing an Evangelist thought the very notion shocking that Joseph should have considered the Blessed Virgin as his wife after he was a witness of her bearing God the Son, he would only say that the vision had its effect upon him up to that time when it was no longer necessary. Just as if, in speaking of a man like Augustine, one said, that, in consequence of some awful occurrence, he was in the habit of saying prayers till the time of his conversion, no one would suppose that he left them off on being converted.] So here the Evangelist informs us, in that wherein there might have been room for error, that she was not known by her husband until the birth of her Son, that we might thence infer that much less was she known afterwards. Chrysostomus super Matth: Ut si quis dicat: donec ille vixit, non est hoc locutus, numquid per hoc significavit quia post mortem ille locutus est? Quod fieri non potest. Sic et Ioseph ante partum credibile fuit ut non cognosceret eam quia nondum cognoscebat mysterii dignitatem; postquam vero cognovit quia est facta unigeniti Dei templum, quomodo poterat hoc usurpare? Sed sequentes Eunomium putant, quia illi ausi sunt hoc dicere, quod Ioseph hoc ausus fuit, sicut insanus neminem reputat esse sanum. Pseudo-Chrys.: As one might say, 'He told it not so long as he lived;' would this imply that he told it after his death? Impossible. So it were credible that Joseph might have known her before the birth, while he was yet ignorant of the great mystery; but after that he understood how she had been made a temple of the Only-begotten of God, how could he occupy that? The followers of Eunomius think, as they have dared to assert this, that Joseph also dared to do it, just as the insane think all men equally mad with themselves. Hieronymus contra Helvidium: Ad summum illud requiro, cur se abstinuerit Ioseph usque ad partus diem. Respondebit utique: quia Angelum audierat dicentem quod in ea natum est. Qui ergo somnio tantum credidit ut uxorem non auderet tangere, hic postquam pastores audierat, magos viderat, miracula tanta cognoverat, templum Dei, spiritus sancti sedem, domini sui matrem audebat attingere? Jerome, cont. Hevlid. 8: Lastly, I would ask, Why then did Joseph abstain at all up to the day of birth? He will surely answer, Because of the Angel's words, "That which is born in her, &c." He then who gave so much heed to a vision as not to dare to touch his wife, would he, after he had heard the shepherds, seen the Magi, and known so many miracles, dare to approach the temple of God, the seat of the Holy Ghost, the Mother of his Lord? Chrysostomus super Matth: Potest etiam dici quod verbum cognoscendi hic accipitur pro agnitione; vere enim non agnovit eam ante, cuius fuerat dignitatis; et postquam peperit, tunc cognovit eam, qua speciosior et dignior facta fuerat quam totus mundus, quia quem totus mundus capere non poterat, in angusto cubiculo uteri sui sola suscepit. Pseudo-Chrys.: It may be said, that "know" here signifies simply, to understand; that whereas before he had not understood how great her dignity, after the birth he then "knew" that she had been made more honourable and worthy than the whole world, who had carried in her womb Him whom the whole world could not contain. Hilarius: Vel aliter. Propter sanctissimae Mariae glorificationem a Ioseph cognosci non potuit donec peperit; dominum enim gloriae habens in utero quomodo cognosceretur? Si Moysi cum Deo colloquentis glorificata est facies ut non possent intendere in eum filii Israel, quanto magis Maria agnosci vel intueri non poterat, quae dominum potentiae in utero habebat? Post partum autem a Ioseph agnita invenitur specie faciei, non tactu libidinis. Gloss: Otherwise; On account of the glorification of the most holy Mary, she could not be known by Joseph until the birth; for she who had the Lord of glory in her womb, how should she be known? If the face of Moses talking with God was made glorious, so that the children of Israel could not look thereon, how much [p. 59] more could not Mary be known, or even looked upon, who bare the Lord of glory in her womb? After the birth she was known of Joseph to the beholding of her face, but not to be approached carnally. Hieronymus in Matthaeum: Ex hoc autem quod dicitur filium suum primogenitum, quidam perversissime suspicantur et alios filios habuisse Mariam dicentes primogenitum non dici nisi qui habeat et fratres, cum hic mos Scripturarum sit ut primogenitum non eum vocent quem fratres sequuntur, sed eum qui primus natus sit. Jerome: From the words, "her first-born Son," some most erroneously suspect that Mary had other sons, saying that first-born can only be said of one that has brethren. But this is the manner of Scripture, to call the first-born not only one who is followed by brethren, but the first-birth of the mother. Hieronymus contra Helvidium: Alioquin si non est primogenitus nisi quem sequuntur et fratres, tamdiu sacerdotibus primogenita non debentur quamdiu et alia fuerint procreata. Jerome, Cont. Helvid. 10: For if he only was first-born who was followed by other brethren, then no first-birth could be due to the Priests, till such time as the second birth took place. Glossa: Vel primogenitus dicitur inter omnes electos per gratiam; proprie autem unigenitus Dei patris vel Mariae dicitur. Sequitur et vocavit nomen eius Iesum, die octavo quo fiebat circumcisio et nomen imponebatur. Gloss. ord.: Or; He is "first-born" among the elect by grace; but by nature the Only-begotten of God the Father, the only Son of Mary. "And called His name Jesus," on the eighth day on which the circumcision took place, and the Name was given. Remigius: Liquet autem hoc nomen fuisse notissimum sanctis patribus et Dei prophetis, maxime illi qui dicebat: defecit in salutari tuo anima mea; et: exultavit cor meum in salutari tuo; et illi qui dicebat: exultabo in Deo Iesu meo. Remig.: It is clear that this Name was well known to the Holy Fathers and the Prophets of God, but to him above all, who spake, "My soul fainted for Thy salvation;" [Ps 119:81] and, "My soul hath rejoiced in Thy salvation." [Ps 13:5] Also to him who spake, "I will joy in God my Saviour." [Heb 3:18]
Caput 2 Gospel of Matthew, Chapter 2 [p. 60] Lectio 1 1 τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν βηθλέεμ τῆς ἰουδαίας ἐν ἡμέραις ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς ἱεροσόλυμα 2 λέγοντες, ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ.
1. Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2. Saying, Where is He that is born King of the Jews? for we have seen His star in the east, and are come to worship Him.
Augustinus in Serm. 5 de Epiph.: Post miraculum virginei partus quo uterus divino numine plenus, salvo pudoris signo, Deum hominem profudit, inter obscuras cubiculi latebras et praesepis angustias, in quibus infinita maiestas membris contractioribus stabulabat, dum pendet ad ubera et vilium patitur Deus involumenta pannorum, repente novum de caelo sidus terris effulsit, et, totius mundi dissipata caligine, noctem convertit in diem ne dies celaretur in nocte; unde Evangelista dicit cum ergo natus esset Iesus in Bethlehem et cetera. Aug.: After the miraculous Virgin-birth, a God-man having by Divine power proceeded from a virgin womb; in the obscure shelter of such a cradle, a narrow stall, wherein lay Infinite Majesty in a body more narrow, a God was suckled and suffered the wrapping of vile rags - amidst all this, on a sudden a new star shone in the sky upon the earth, and driving away the darkness of the world, changed night into day; that the day-star should not be hidden by the night. Hence it is that the Evangelist says, "Now when Jesus was born in Bethlehem." Remigius: In principio autem huius evangelicae lectionis tria ponit: personam, cum dicitur cum natus esset Iesus; locum, cum ait in Bethlehem Iudae; tempus, cum addit in diebus Herodis regis. Et haec tria ad confirmationem narrandae rei ponuntur. Remig.: In the beginning of this passage of the Gospel he puts three several things; the person, "When Jesus was born," the place, "in Bethlehem of Judaea," and the time, "in the days of Herod the king." These three circumstances verify his words. Hieronymus in Matth.: Putamus autem ab Evangelista primum editum, sicut in Hebraico legimus, Iudae, non Iudaeae. Quae est enim aliarum gentium Bethlehem, ut ad distinctionem eius hic Iudaeae poneretur? Iudae autem idcirco scribitur, quia et aliam Bethlehem in Iudaea legimus in libro Iesu filii Nave. Jerome: We think the Evangelist first wrote, as we read in the Hebrew, 'Judah,' not 'Judaea.' For in what other country is there a Bethlehem, that this needs to be distinguished as in 'Judaea?' But 'Judah' is written, because there is another Bethlehem in Galilee. Glossa: Duae enim Bethlehem sunt: alia quae est in terra Zabulon, altera quae in terra Iuda, quae prius vocata est Ephrata. Gloss. ord.: There are two Bethlehems; [Josh 19:15] one in the tribe of Zabulon, the other in the tribe of Judah, which was before called Ephrata. Augustinus de Cons. Evang: De civitate autem Bethlehem Matthaeus Lucasque consentiunt. Sed quomodo et qua causa ad eam venerint Ioseph et Maria, Lucas exponit, Matthaeus praetermittit. E contra de magis ab oriente venientibus Lucas tacet, Matthaeus dicit. Aug., de Cons. Evan., 2, 15: Concerning the place, Bethlehem, Matthew and Luke agree; but the cause and manner of their being there, Luke relates, Matthew omits. Luke again omits the account of the Magi, which Matthew gives. [p. 61] Chrysostomus super MatthaeumSed videamus quid ad utilitatem respiciat quod Evangelista tempus designat quo Christus nascitur, dicens in diebus Herodis regis, quod dicit ut prophetiam Danielis impletam demonstraret, quae post LXX septimanas annorum Christum nasciturum esse praedicit. Nam ex illo tempore usque ad regnum Herodis LXX septimanarum anni sunt consummati; vel ideo quia quamdiu Iudaica gens sub Iudaicis regibus, quamvis peccatoribus, tenebatur, prophetae mittebantur ad remedium eius; nunc autem quando lex Dei sub potestate regis iniqui tenebatur et iustitia Dei sub dominatione Romana premebatur, nascitur Christus, quia magna et desperabilis infirmitas medicum artificiosiorem quaerebat. Pseudo-Chrys.: Let us see to what serves this designation of time, "In the days of Herod the king." It shews the fulfilment of Daniel's prophecy, wherein he spake that Christ should be born after seventy weeks of years. For from the time of the prophecy to the reign of Herod, the years of seventy weeks were accomplished. Or again, as long as Judaea was ruled by Jewish princes, though sinners, so long prophets were sent for its amendment; but now, whereas God's law was held under the power of an unrighteous king, and the righteousness of God enslaved by the Roman rule, Christ is born; the most desperate sickness required the better physician. Rabanus: Vel ideo regis alienigenae mentionem fecit, ut impleretur prophetia quae dixit: non auferetur sceptrum de Iuda nec dux de femore eius, donec veniat qui mittendus est. Rabanus: Otherwise, he mentions the foreign king to shew the fulfilment of the prophecy. "The Sceptre shall not depart from Judah, nor a Lawgiver from between his feet, until Shiloh come." [Gen 49:10] Ambrosius super Lucam: Fertur autem quod Idumaei latrones Ascalonem ingressi, Antipatrum inter alios adduxerunt captivum. Is igitur imbutus mysteriis Iudaeorum, Hircano Iudaeae regi amicitia copulatur, quem pro se ad Pompeium Hircanus direxit; et quia legationis fructu potitus est, per eam gratiam partem regni affectavit. Occiso autem Antipatro, filius eius Herodes sub Antonio senatus consulto Iudaeis regnare praeceptus est; in quo claret Herodem nulla affinitate gentis Iudaeorum regnum quaesisse. Ambrose, in Luc., iii, 41: It is said, that some Idumaean robbers coming to Ascalon, brought with them among other prisoners Antipater. [ed. note: The same account of Herod's parentage is given by Africanus, Euseb. Hist. i. 7. but Josephus says (Antiq. xiv. 1. n. 3. de Bell. Jud. i. 6. n. 2.) that Herod was an Idumaean, of noble birth, and that his father Antipas was governor of Idumaea under Alexander Jannaeus.] He was instructed in the law and customs of the Jews, and acquired the friendship of Hyrcanus, king of Judaea, who sent him as his deputy to Pompey. He succeeded so well in the object of his mission, that he laid claim to a share of the throne. He was put to death, but his son Herod was under Antony appointed king of Judaea, by a decree of the Senate; so it is clear that Herod sought the throne of Judaea without any connection or claim of birth. Chrysostomus in Matth: Dicitur autem Herodis regis, dignitatem addens, quia et alius fuit Herodes qui Ioannem interfecit. Chrys.: "Herod the king," mentioning his dignity, because there was another Herod who put John to death. Chrysostomus super Matth: Dum ergo hoc tempore natus esset, ecce magi veniunt, hoc est confestim ut natus est, magnum Deum ostendentes in parvulo homine. Pseudo-Chrys.: "When He was born . . . behold wise men," that is, immediately on His birth, shewing that a great God existed in a little one of man. Rabanus: Magi vero sunt qui de singulis rebus philosophantur; sed sermo communis magos pro maleficis accepit; qui aliter tamen habentur apud gentem suam, eo quod sint philosophi Chaldaeorum, et ab huius artis scientia reges quoque et principes eiusdem gentis omnia sapiunt, et ipsi primum ortum domini intellexerunt. Rabanus: The Magi are men who enquire into the nature of things philosophically, but common speech uses Magi for wizards. In their own country, however, they are held in other repute, being the philosophers of the Chaldaeans, in whose lore kings and princes of that nation are taught, and by which themselves knew the birth of the Lord. Augustinus in Serm. 4 de Epiph.: Isti autem magi quid fuerunt nisi primitiae gentium? Israelitae pastores, magi gentiles; illi prope, isti longe, utrique tamen ad angularem lapidem cucurrerunt. Manifestatus est ergo Iesus non doctis nec iustis; praevalet namque imperitia in rusticitate pastorum, et impietas in sacrilegiis magorum. Utrosque sibi lapis ille angularis attribuit, quippe qui venerit stulta eligere ut confunderet sapientes, et non vocare iustos, sed peccatores, ut nullus magnus superbiret, nullus infirmus desperaret. Aug., Serm. 202: What were these Magi but the first [p. 62] fruits of the Gentiles? Israelitish shepherds, gentile Magians, one from far, the other from near, hastened to the one Corner-stone. Aug., Serm. 200: Jesus then was manifested neither to the learned nor the righteous; for ignorance belonged to the shepherds, impiety to the idolatrous Magi. Yet does that Corner-stone attract them both to Itself, seeing He came to choose the foolish things of this world to confound the wise, and not to call the righteous, but sinners; that nothing great should exalt himself, none weak should despair. Glossa: Hi autem magi reges fuerunt, qui etsi tria munera obtulisse dicuntur, non ideo non plures quam tres fuisse probantur, sed ut per eos gentes, quae ex tribus filiis Noe natae sunt, venturae ad fidem praefigurarentur. Vel tot fuerunt principes, qui plures duxerunt in comitatu suo. Venerunt autem non post annum, quia tunc inveniretur in Aegypto, non in praesepio, sed tertiadecima die. Ad ostendendum autem unde venirent, dicitur ab oriente. Gloss: These Magi were kings, and though their gifts were three, it is not to be thence inferred that themselves were only three in number, but in them was prefigured the coming to the faith of the nations sprung from the three sons of Noah. Or, the princes were only three, but each brought a large company with him. They came not after a year's end, for He would then have been found in Egypt, not in the manger, but on the thirteenth day. To shew whence they came it is said, "from the East." Remigius: Sciendum est autem quia varia est de magis opinio. Quidam enim dicunt eos fuisse Chaldaeos; Chaldaei enim stellam pro Deo colebant, et idcirco dixerunt quod nuncupativus eorum Deus ostenderit Deum verum natum. Alii vero dicunt Persas eos fuisse. Nonnulli dicunt illos de ultimis finibus terrae fuisse. Alii vero dicunt illos fuisse nepotes Balaam, quod magis est credendum; Balaam enim inter cetera quae prophetavit dixit: orietur stella ex Iacob. Illi vero habentes hanc prophetiam, mox ut viderunt stellam novam, intellexerunt regem natum, et venerunt. Remig.: It should be known that opinions vary respecting the Magi. Some say they were Chaldaeans, who are known to have worshipped a star as God; thus their fictitious Deity shewed them the way to the true God. Others think that they were Persians; others again, that they came from the utmost ends of the earth. Another and more probable opinion is, that they were descendants of Balaam, who having his prophecy, "There shall rise a Star out of Jacob," [Num 24:17] as soon as they saw the star, would know that a King was born. Hieronymus in Matth.: Et sic hanc stellam futuram vaticinio Balaam noverant, cuius erant successores. Sed quaerendum est: si Chaldaei vel Persae aut de ultimis finibus terrae fuerunt, quomodo in tam brevi spatio Hierosolymam venire potuerunt? Jerome: They knew that such a star would rise by the prophecy of Balaam, whose successors they were. But whether they were Chaldaeans, or Persians, or came from the utmost ends of the earth, how in so short a space of time could they arrive at Jerusalem? Remigius: Sed sciendum est quod aliqui solent dicere quod puer qui tunc natus est, in tam brevi spatio temporis de ultimis finibus terrae ad se perducere potuit. Remig.: Some used to answer, 'No marvel if that boy who was then born could draw them so speedily, though it were from the ends of the earth.' Glossa: Vel non mirandum est eos in tredecim diebus venisse in Bethlehem, cum equos Arabicos et dromedarios haberent, qui scilicet sunt veloces ad iter. Gloss: Or, they had dromedaries and Arabian horses, whose great swiftness brought them to Bethlehem in thirteen days. Chrysostomus super Matth: Vel per biennium ante Christi nativitatem profecti sunt, et stella eos praecedebat, et neque esca neque potus defecit in peris eorum. Pseudo-Chrys.: Or, they had set out two years before the Saviour's birth, and though they travelled all that time, neither meat nor drink failed in their scrips. Remigius: Vel si fuerunt successores Balaam, reges isti non longe distant a terra promissionis; idcirco in tam brevi spatio temporis Ierusalem venire potuerunt. Sed tunc quaerendum est quare Evangelista dicat eos ab oriente venisse. Quod ideo est, quia ab illa regione venerunt quae in Orientali parte Iudaeis posita est. Pulchre autem ipsi ab oriente venisse dicuntur, quia omnes qui ad dominum veniunt, ab ipso et per ipsum veniunt; ipse est oriens, secundum illud: ecce vir, oriens nomen eius. Remig.: Or, if they were the descendants of Balaam, their kings are not far distant from the land of promise, and [p. 63] might easily come to Jerusalem in that so short time. But why does he write "From the East?" Because surely they came from a country eastward of Judaea. But there is also great beauty in this, They "came out of the East," seeing all who come to the Lord, come from Him and through Him; as it is said in Zechariah, "Behold the Man whose name is the East." [Zech 6:12] Chrysostomus super Matth: Vel ab oriente venerunt. Unde dies nascitur, inde initium fidei processit, quia fides lumen est animarum. Ab oriente ergo venerunt, sed Hierosolymam. Pseudo-Chrys.: Or, whence the day springs, thence came the first-fruits of the faith; for faith is the light of the soul. Therefore they came from the East, but to Jerusalem. Remigius: Quamvis dominus ibi natus non esset quia licet agnoscerent nativitatis tempus, locum tamen non cognoverunt. Ierusalem enim regia civitas est, et crediderunt quod talis puer non nisi in urbe regia nasci debuisset. Sive ideo venerunt ut adimpleretur quod scriptum est: de Sion exibit lex, et verbum domini de Ierusalem, quia ibi primo annuntiatus est Christus; sive ut studio magorum damnaretur pigritia Iudaeorum. Venerunt ergo Hierosolymam, dicentes: ubi est qui natus est rex Iudaeorum? Remig.: Yet was not the Lord born there; thus they knew the time but not the place of His birth. Jerusalem being the royal city, they believed that such a child could not be born in any other. Or it was to fulfil that Scripture, "The Law shall go out of Sion, and the word of the Lord from Jerusalem." [Isa 2:3] And there Christ was first preached. Or it was to condemn the backwardness of the Jews. Augustinus in Serm. 2 de Epiph.: Cum autem multi nati atque defuncti essent reges Iudaeorum, numquid quemquam eorum adorandum magi quaesierunt? Non, quia nec quemquam eorum de caelo loquentem didicerunt. Non itaque regi Iudaeorum, quales esse illic solebant, hunc tam magnum honorem longinqui alienigenae ab eodem regno prorsus extranei a se deberi arbitrantur. Sed talem natum esse didicerant, in quo adorando se salutem, quae secundum Deum est, consecuturos minime dubitarent; neque enim aetas erat saltem cui adulatio humana serviret, non de membris purpura, non in capite diadema fulgebat, non pompa famulantium, non terror exercitus, non gloriosa fama praeliorum hos ad eum viros ex remotis terris cum tanto voto supplicationis attraxerunt. Iacebat in praesepio puer, ortu recens, exiguus corpore, contemptibilis paupertate. Sed magnum aliquid latebat in parvo, quod illi homines primitiae gentium, non terra portante, sed caelo narrante didicerant; unde sequitur vidimus enim stellam eius in oriente. Annuntiant et interrogant, credunt et quaerunt, tamquam significantes eos qui ambulant per fidem et desiderant speciem. Pseudo-Aug., Append. Serm. 132: Many kings of Judaea had been born and died before, yet had Magi ever sought out any of them for adoration? No, for they had not been taught that any of these spoke from heaven. To no ordinary King of Judaea had these men, aliens from the land of Judaea, ever thought such honour due. But they had been taught that this Child was one, in worshipping whom they would certainly secure that salvation which is of God. Neither His age was such as attracts men's flattery; His limbs not robed in purple, His brow not crowned with a diamond, no pompous train, no awful army, no glorious fame of battles, attracted these men to Him from the remotest countries, with such earnestness of supplication. There lay in a manger a Boy, newly born, of infantine size, of pitiable poverty. But in that small Infant lay hid something great, which these men, the first-fruits of the Gentiles, had learned not of earth but of heaven; as it follows, "We have seen His star in the east." They announce the vision and ask, they believe and enquire, as signifying those who walk by faith and desire sight. Chrysostomus in Matth: Sciendum autem, quod Priscillianistae haeretici, qui nasci unumquemque hominem sub constitutionibus stellarum putant, hoc in adiutorium sui erroris assumunt, quod nova stella exiit, cum dominus in carne apparuit, cuius fuisse fatum eamdem quae apparuit stellam putant. Greg., M. in Evan., i. 10. n. 4: It should be known that the Priscillianists, heretics who believe every man to be born under the aspect of some planet. cite this text in support of their error; the new star which appeared at the Lord's birth they consider to have been his fate. Augustinus contra Faustum: Et secundum Faustum hic stella inducitur, quae confirmat Genesim, ut recte genesidium hoc magis nuncupari possit quam Evangelium. Aug., contr. Faust, ii, 1: And, according to Faustus this [p. 64] introduction of the account of the star would lead us rather to call this part of the history, 'The Nativity,' than 'The Gospel.' Gregorius in Evang: Sed absit a fidelium cordibus ut esse quid fatum dicant. Gregory: But far be it from the hearts of the faithful to call any thing, 'fate.' Augustinus de Civ. Dei: Nam homines quando fatum audiunt, usitata loquendi consuetudine non intelligunt nisi vim positionis siderum, qualis est quando quis nascitur sive concipitur; quod aliqui alienant a Dei voluntate. Et hi ab auribus omnium repellendi sunt, qui qualiumcumque deorum volunt esse cultores. Aliqui vero stellas hanc putant habere potestatem traditam sibi a summa Dei potestate: qui magnam caelo faciunt iniuriam, in cuius velut splendidissima curia opinantur scelera facienda decerni; qualia si aliqua terrena civitas decrevisset, genere humano decernente fuerat evertenda. Aug., City of God, book v, ch. 1: For by the word, 'fate,' in common acceptation, is meant the disposition of the stars at the moment of a person's birth or conception; to which some assign a power independent of the will of God. These must be kept at a distance from the ears of all who desire to be worshippers of Gods of any sort. But others think the stars have this virtue committed to them by the great God; wherein they greatly wrong the skies, in that they impute to their splendent host the decreeing of crimes, such as should any earthly people decree, their city should in the judgment of mankind deserve to be utterly destroyed. Chrysostomus super Matth: Si ergo aliquis adulter et homicida fiat per stellam, magna est iniquitas illarum stellarum, magis illius qui creavit stellas; nam cum sit praescius futurorum Deus, ex quo tanta iniquitas futura per stellas, si voluit ei dare, non est bonus; si noluit ei dare, et non potuit, impotens est. Si etiam stellae est quod aut mali sumus aut boni, ergo nec bonum nostrum laudandum est, nec malum vituperandum, quia nec in nobis est voluntarius actus; ut quid enim mali mei poenam suscipiam, quod non voluntate, sed necessitate commisi? Ipsa denique mandata Dei ne peccent homines, aut hortamenta ut faciant bonum, hanc insipientiam destruunt. Quis enim iubet aliquem ne faciat malum quod non potest declinare, aut faciat bonum ad quod non potest pervenire? Pseudo-Chrys.: If then any should become an adulterer or homicide through means of the planets, how great is the evil and wickedness of those stars, or rather of Him who made them? For as God knows things to come, and what evils are to spring from those stars; if He would not hinder it, He is not good; if He would but could not, He is weak. Again, if it be of the star that we are either good or bad, we have neither merit nor demerit, as being involuntary agents; and why should I be punished for sin which I have done not wilfully, but by necessity? The very commands of God against sin, and exhortations to righteousness, overthrow such folly. For where a man has not power to do, or where he has not power to forbear, who would command him either to do or to forbear? Gregorius Nyssenus Philos.: Insipientes vero sunt orationes omnibus secundum fatum existentibus; exulat autem et providentia Dei cum pietate, cum his et homo organum solum invenitur superni circularis motus; ab hoc enim moveri ad operationes aiunt non solum partes corporis, sed animae excogitationes; et universaliter qui hoc dicunt, quae in nobis sunt, et contingentis naturam destruunt; et ita nihil aliud est hoc quam omnia evertere. Ubi etiam de reliquo erit liberum arbitrium? Liberum enim oportet esse quod est in nobis. Gregory Nyss.: How vain moreover is prayer for those who live by fate; Divine Providence is banished from the world together with piety, and man is made the mere instrument of the sidereal motions. For these they say move to action, not only the bodily members, but the thoughts of the mind. In a word, they who teach this, take away all that is in us, and the very nature of a contingency; which is nothing less than to overturn all things. For where will there be free will? but that which is in us must be free. Augustinus de Civ. Dei: Non usquequaque autem absurde dici potest, ad solas corporum differentias afflatus quosdam valere sidereos, sicut solaribus accessibus et decessibus videmus anni tempora variari, et lunaribus incrementis atque decrementis augeri et minui quaedam genera rerum, sicut conchas et mirabiles aestus Oceani; non autem animi voluntates positionibus siderum subdi. Quod si dicantur stellae significare ista potius quam facere, quid est quod nunquam dicere potuerunt cur in vita geminorum, in actionibus, in eventibus, professionibus, actibus, honoribus, ceterisque rebus ad humanam vitam pertinentibus, atque in ipsa morte plerumque sit tanta diversitas, ut similiores sint multi extranei quam ipsi inter se gemini, per exiguum temporis intervallum in nascendo separati, in conceptu autem per concubitum uno etiam momento seminati? Quod ergo conantur efficere de intervallo exigui temporis quod ipsi inter se gemini dum nascerentur habuerunt, non tantum valet quanta invenitur in geminorum voluntatibus, actibus, moribus casibusque diversitas. Quidam vero non astrorum constitutionem, sed omnium connexionem seriemque causarum, quam Dei summi tribuunt voluntati et potestati, fati nomine appellant. Si quis ergo res humanas fato tribuit quia ipsam Dei voluntatem vel potestatem fati nomine appellat, sententiam teneat, linguam corrigat, quoniam fati nomen solet a loquentibus poni in siderum constitutione. Unde voluntatem Dei fati vocabulo non nuncupamus, nisi forte ut fatum a fando, idest a loquendo, dictum intelligamus. Scriptum est enim: semel locutus est Deus: duo haec audivi. Unde non est multum cum eis de verbi controversia laborandum atque certandum. Augustine, City of God, Book 5, ch. 6: It cannot be said to be utterly absurd to suppose that sidereal afflatus should influence the state of the body, when we see that it is by the approach and departure of the sun that the seasons of the year are [p. 65] varied, and that many things, as shells and the wonderful tides of the Ocean, increase or decrease as the moon waxes or wanes. But not so, to say that the dispositions of the mind are subject to sidereal impulse. Do they say that the stars rather foreshew than effect these results? how then do they explain, that in the life of twins, in their actions, their successes, professions, honours, and all other circumstances of life, there will often be so great diversity, that men of different countries are often more alike in their lives than twins, between whose birth there was only a moment's, and between whose conception in the womb there was not a moment's, interval. And the small interval between their births is not enough to account for the great difference between their fates. Some give the name of fate not only to the constitution of the stars, but to all series of causes, at the same time subjecting all to the will and power of God. This sort of subjection of human affairs and fate is a confusion of language which should be corrected, for fate is strictly the constitution of the stars. The will of God we do not call 'fate,' unless indeed we will derive the word from 'speaking;' as in the Psalms, "God hath spoken once, twice have I heard the same." [Ps 62:11] There is then no need of much contention about what is merely a verbal controversy. Augustinus contra Faustum: Si autem sub fato stellarum nullius hominis Genesim ponimus ut liberum arbitrium voluntatis ab omni necessitatis vinculo vindicemus, quanto minus illius temporalem generationem sub astrorum conditionem credimus factam, qui est universorum aeternus creator et dominus? Itaque illa stella quam viderunt magi, Christo secundum carnem nato, non ad decretum dominabatur, sed ad testimonium famulabatur. Proinde non ex illis erat stellis quae ab initio creaturae itinerum suorum ordinem sub creatoris lege custodiunt, sed novo virginis partu novum sidus apparuit, quod ministerium officii sui etiam ipsis magis quaerentibus Christum, cum ante faciem praeiret, exhibuit, donec eos usque ad ipsum locum ubi Deus verbum infans erat, praeeundo perduceret. Quidam autem astrologi ita constituerunt nascentium hominum fata sub stellis, ut aliquam stellarum, homine aliquo nato, circuitus sui ordinem reliquisse, et ad eum qui natus est, perrexisse asseverent. Sortem quippe nascentis astrorum ordini colligari arbitrantur, non astrorum ordinem ad hominis nati diem posse mutari. Quapropter si stella illa ex his erat quae in caelo peragunt ordines suos quomodo poterat discernere quid Christus acturus erat, quae nato Christo iussa est relinquere quod agebat? Si autem, ut probabilius creditur, ad demonstrandum Christum, quae non erat, exorta est; non ideo Christus natus quia illa extitit, sed illa extitit quia Christus natus est; unde si dici oporteret, non stellam Christo, sed Christum stellae, fatum fuisse diceremus: ipse quippe illi, non illa huic nascendi attulit causam. Aug., cont. Faust. ii, 5: But if we will not subject the nativity of any man to the influence of the stars, in order that we may vindicate the freedom of the will from any chain of necessity; how much less must we suppose sidereal influences to have ruled at His temporal birth, who is eternal Creator and Lord of the universe? The star which the Magi saw, at Christ's birth according to the flesh, did not rule His fate, but ministered as a testimony to Him. Further, this was not of the number of those stars, which from the beginning of the creation observe their paths of motion according to the law of their Maker; but a star that first appeared at the birth, ministering to the Magi who sought Christ, by going before them till it brought them to the place where the infant God the Word was. According to some astrologers such is the connexion of human fate with the stars, that on the birth of some men stars have been known to leave their courses, and go directly to the new-born. The fortune indeed of him [p. 66] that is born they suppose to be bound up with the course of the stars, not that the course of the stars is changed after the day of any man's birth. If then this star were of the number of those that fulfil their courses in the heavens, how could it determine what Christ should do, when it was commanded at His birth only to leave its own course? If, as is more probable, it was first created at His birth, Christ was not therefore born because it arose, but the reverse; so that if we must have fate connected with the stars, this star did not rule Christ's fate, but Christ the stars. Chrysostomus super Matth: Non est hoc etiam astronomiae opus a stellis scire eos qui nascuntur, sed ab hora nativitatis futura praedicere; hi autem tempus nativitatis non cognoverunt, ut hinc sumentes initium a stellarum motu futura cognoscerent, sed e converso. Dicunt ergo vidimus stellam eius. Chrys.: The object of astrology is not to learn from the stars the fact of one's birth; but from the hour of their nativity to forecast the fate of those that are born. But these men knew not the time of the nativity to have forecast the future from it, but the converse. Glossa: Idest propriam, quia hanc creavit ad ostensionem sui. Gloss. interlin.: 'His star,' i.e. the star He created for a witness of Himself. Augustinus in Serm. 2 de Epiph.: Pastoribus Angeli, magis stella Christum demonstrat: utrisque loquitur lingua caelorum, quia lingua cessaverat prophetarum. Caelos Angeli habitant, et sidera exornant: utrisque ergo caeli enarrant gloriam Dei. Gloss. ord.: To the Shepherds, Angels, and the Magians, a star points out Christ; to both speaks the tongue of Heaven, since the tongue of the Prophets was mute. The Angels dwell in the heavens, the stars adorn it, to both therefore "the heavens declare the glory of God." Gregorius in Evang: Et rationabiliter Iudaeis, tamquam ratione utentibus, rationale animal, idest Angelus, praedicare debuit. Gentiles vero, quia ratione uti nesciebant, ad cognoscendum dominum non per vocem, sed per signa perducuntur, quia et illis prophetiae tamquam fidelibus, et istis signa tamquam infidelibus data sunt. Eisdem autem gentibus Christum, cum perfectae esset aetatis, apostoli praedicant, eumque parvulum et necdum per humanitatis officium loquentem stella gentibus denuntiat: quia nimirum rationis ordo poscebat ut loquentem iam dominum loquentes nobis praedicatores, et necdum loquentem elementa muta praedicarent. Greg., Hom. in Ev. Lib. i. Hom. 10: To the Jews who used their reason, a rational creature, i.e. an Angel, ought to preach. But the Gentiles who knew not to use their reason are brought to the knowledge of the Lord, not by words, but by signs; to the one prophecy, as to the faithful; to the other signs, as to the unbelievers. One and the same Christ is preached, when of perfect age, by Apostles; when an infant, and not yet able to speak, is announced by a star to the Gentiles; for so the order of reason required; speaking preachers proclaimed a speaking Lord, mute signs proclaimed a mute infant. Leo Papa in Serm. 3 de Epiph.: Ipse etiam Christus expectatio gentium, de quibus quondam beatissimo patri Abrahae innumerabilis fuit promissa successio, non carnis semine, sed fidei fecunditate generanda; et ideo stellarum multitudini comparata, ut ab omnium gentium patre, non terrena, sed caelestis progenies speraretur. Ad credendum ergo promissae posteritatis heredes in sideribus designati, ortu novi sideris excitantur, ut in quo caelum est adhibitum in testimonium, caeli famuletur obsequium. Leo, Serm. 33, 2: Christ Himself, the expectation of the nations, that innumerable posterity once promised to the most blessed patriarch Abraham, but to be born not after the flesh, but by the Spirit, therefore likened to the stars for multitude, that from the father of all nations, not an earthly but an heavenly progeny might be looked for. Thus the heirs of that promised posterity, marked out in the stars, are roused to the faith by the rise of a new star, and where the heavens had been at first called in to witness, the aid of Heaven is continued. [p. 67] Chrysostomus in Matth: Quoniam autem non caelestium una stellarum haec fuit, manifestum est; nulla enim alia stellarum hac via procedit; haec enim ab oriente in meridiem ferebatur, ita enim Palaestina ad Persidem iacet. Secundo autem a tempore quo videbatur: non enim in nocte apparuit tantum, sed in media die; quod non est virtutis stellae, sed nec etiam lunae. Tertio, ab eo quod apparebat et occultabatur rursus: cum enim intraverunt Hierosolymam, occultavit seipsam; deinde ubi Herodem reliquerunt, seipsam monstravit. Neque etiam proprium quemdam gressum habebat, sed cum oportebat ire magos, ibat: quando autem stare oportebat, stabat, sicut et de columna nubis erat in deserto. Quarto, quia non sursum manens partum virginis ostendebat, sed deorsum descendens hoc faciebat; quod non est stellae motus, sed virtutis cuiusdam rationalis; unde videtur haec stella virtutis invisibilis fuisse in talem apparentiam formata. Chrys.: This was manifestly not one of the common stars of Heaven. First, because none of the stars moves in this way, from east to south, and such is the situation of Palestine with respect to Persia. Secondly, from the time of its appearance, not in the night only, but during the day. Thirdly, from its being visible and then again invisible; when they entered Jerusalem it hid itself, and then appeared again when they left Herod. Further, it had no stated motion, but when the Magi were to go on, it went before them; when to stop, it stopped like the pillar of cloud in the desert. Fourthly, it signified the Virgin's delivery, not by being fixed aloft, but by descending to earth, shewing herein like an invisible virtue formed into the visible appearance of a star. Remigius: Nonnulli dicunt hanc stellam fuisse spiritum sanctum, ut ipse qui postea super baptizatum dominum descendit in specie columbae, in specie stellae apparuerit magis. Alii dicunt fuisse Angelum ut ipse qui apparuit pastoribus, apparuerit etiam magis. Remig.: Some affirm this star to have been the Holy Spirit; He who descended on the baptized Lord as a dove, appearing to the Magi as a star. Others say it was an Angel, the same who appeared to the shepherds. Glossa: Sequitur etiam in oriente. Utrum stella in oriente orta sit, an ipsi ibi positi natam et occidentem viderint, ambiguum est: potuit enim nasci in oriente et eos in Ierusalem perducere. Gloss. ord: "In the east." It seems doubtful whether this refers to the place of the star, or of those that saw it; it might have risen in the east, and gone before them to Jerusalem. Augustinus in Serm. de Epiph.: Sed dicturus es: a quibus audierunt quod talis, scilicet stella, Christum natum significaret? Profecto ab Angelis aliqua monitione revelationis. Quaeris fortassis: ab Angelis bonis an malis? Christum quidem et Angeli mali, hoc est Daemones, filium Dei esse confessi sunt. Sed cur non et a bonis hoc audierunt quando in Christo adorando salus eorum iam quaerebatur, non iniquitas damnabatur? Potuerunt ergo illis et Angeli dicere: stella quam vidistis, Christus est. Ite, adorate illum ubi natus est, et simul iudicate qualis quantusque natus sit. Aug., Serm. 374: Will you ask, from whom had they learned that such an appearance as a star was to signify the birth of Christ? I answer from Angels, by the warning of some revelation. Do you ask, was it from good or ill Angels? Truly even wicked spirits, namely the daemons, confessed Christ to be the Son of God. But why should they not have heard it from good Angels, since in this their adoration of Christ their salvation was sought, not their wickedness condemned? The Angels might say to them, 'The Star which ye have seen is the Christ. Go ye, worship Him, where He is now born, and see how great is He that is born.' Leo Papa in Serm. 4 de Epiph.: Vel praeter illam stellae speciem quae corporeum incitavit obtutum, fulgentior veritatis radius eorum corda perdocuit; et hoc quidem ad illuminationem fidei pertinebat. Leo, Sermon 34, 3: Besides that star thus seen with the bodily eye, a yet brighter ray of truth pierced their hearts; they were enlightened by the illumination of the true faith. Augustinus de quaest. Nov. et Vet. Testam: Vel Iudaeorum natum regem intellexerunt, cum stella indice temporalis rex soleat designari. Hi enim magi Chaldaei non malevolentia astrorum cursum, sed rerum curiositate speculabantur. Sicut enim datur intelligi, traditionem Balaam sequebantur, qui dixit: orietur stella ex Iacob. Unde videntes stellam extra ordinem mundi hanc intellexerunt quam Balaam futuram indicem regis Iudaeorum prophetaverat. Pseudo-Aug., Hil. Quaest. V. and N. Test. q. 63: They might think that a king of Judaea was born, since the birth of temporal princes is sometimes attended by a star. These Chaldean Magi inspected the stars, not with malevolence, but with the true desire of knowledge; following, it may be supposed, the tradition from Balaam; so that [p. 68] when they saw this new and singular star, they understood it to be that of which Balaam had prophesied, as marking the birth of a King of Judaea. Leo Papa in Serm. 4 de Epiph.: Potuerunt autem illis credita et intellecta sufficere, ut corporali intuitu non inquirerent quod plenissimo visu mentis inspexerant; sed diligentia sagacis officii ad videndum usque puerum perseverans nostri temporis hominibus serviebat, ut sicut omnibus nobis profuit quod post resurrectionem domini vestigia vulnerum eius Thomae apostoli exploravit manus, ita ad nostram utilitatem proficeret quod infantiam ipsius magorum probavit aspectus; unde dicunt venimus adorare eum. Leo: What they knew and believed might have been sufficient for themselves, that they needed not to seek to see with the bodily eye, what they saw so clearly with the spiritual. But their earnestness and perseverance to see the Babe was for our profit. It profited us that Thomas, after the Lord's resurrection, touched and felt the marks of his wounds, and so for our profit the Magians' eyes looked on the Lord in His cradle. Chrysostomus super Matth: Sed numquid nesciebant quia in Ierusalem regnabat Herodes? Numquid non intelligebant quia quicumque, rege vivente, alterum regem pronuntiat aut adorat, punitur in sanguine? Sed dum considerabant regem futurum non timebant praesentem; adhuc non viderant Christum, et iam parati erant mori pro eo. O beati magi, qui ante conspectum crudelissimi regis, priusquam Christum cognoscerent, Christi facti sunt confessores. Pseudo-Chrys.: Were they then ignorant that Herod reigned in Jerusalem? Or that it is a capital treason to proclaim another King while one yet lives? But while they thought on the King to come, they feared not the king that was; while as yet they had not seen Christ, they were ready to die for Him. O blessed Magi! who before the face of a most cruel king, and before having beheld Christ, were made His confessors.
Lectio 2 3 ἀκούσας δὲ ὁ βασιλεὺς ἡρῴδης ἐταράχθη καὶ πᾶσα ἱεροσόλυμα μετ' αὐτοῦ, 4 καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρ' αὐτῶν ποῦ ὁ Χριστὸς γεννᾶται. 5 οἱ δὲ εἶπαν αὐτῷ, ἐν βηθλέεμ τῆς ἰουδαίας: οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου: 6 καὶ σύ, βηθλέεμ γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα: ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ.
3. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4. And when he had gathered all the Chief Priests and Scribes of the people together, he demanded of them where Christ should be born. 5. And they said unto him, "In Bethlehem of Judaea: for thus it is written by the prophet, 6. 'And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.' "
Augustinus in Serm. de Epiph.: Sicut magi desiderant redemptorem, ita Herodes timet successorem; unde sequitur audiens autem Herodes rex, turbatus est. Aug.: As the Magi seek a Redeemer, so Herod fears a successor. Glossa: Rex dicitur ut ex collatione eius qui quaeritur, hic intelligatur extraneus. Gloss. ord.: "The King," he is called, though in comparison with him whom they are seeking he is an alien and a foreigner. Chrysostomus super Matth: Et ideo turbatur audiens regem natum Iudaeis ex genere Iudaeorum, cum esset ipse genere Idumaeus, ne regno revoluto iterum ad Iudaeos, ipse a Iudaeis expelleretur, et semen eius post ipsum praecideretur a regno: semper enim grandis potestas maiori timori subiecta est; sicut enim rami arborum in excelso positarum, etiam si levis aura flaverit, moventur, sic et sublimes homines etiam levis nuntii fama conturbat; humiles autem, sicut in convalle, plerumque in tranquillitate consistunt. Pseudo-Chrys.: Herod "was troubled" when he heard that a King was born of Jewish lineage, lest, himself being an Idumaean, the kingdom should return again to native princes, and himself be expelled, and his seed after [p. 69] him. Great station is ever obnoxious to great fears; as the boughs of trees planted in high ground move when never so little wind blows, so high men are troubled with little rumours; while the lowly, like trees in the valley, remain at peace. Augustinus in Serm. 2 de Epiph.: Quid autem erit tribunal iudicantis, quando superbos reges timere faciebat nativitas infantis? Pertimeant reges ad patris dexteram iam sedentem, quem rex impius timuit adhuc matris ubera lambentem. Aug., Serm. 200, 2: If His birth as an infant makes proud kings tremble, what will His tribunal as a Judge do? Let princes fear Him sitting at the right hand of His Father, whom this impious king feared while He hanged yet on His mother's breast. Leo Papa in Serm. 4 de Epiph.: Superfluo tamen, Herodes, timore turbaris: non capit Christum regio tua, nec mundi dominus potestatis tuae coepit esse contentus angustiis. Quem in Iudaea regnare non vis, ubique regnat. Leo: Thou art troubled, Herod, without cause. Thy nature cannot contain Christ, nor is the Lord of the world content with the narrow bounds of thy dominion. He, whom thou wouldest not should reign in Judaea, reigns every where. Glossa: Vel non solum propter se timuit, sed propter iram Romanorum; decreverant enim Romani ne quis rex vel Deus sine eorum consilio diceretur. Gloss. ord.: Perhaps he was troubled not on his own account, but for fear of the displeasure of the Romans. They would not allow the title of King or of God to any without their permission. Gregorius in Evang: Caeli autem rege nato, rex terrae turbatus est, quia nimirum terrena altitudo confunditur cum celsitudo caelestis aperitur. Greg., Hom. in Evan., 1, 10: At the birth of a King of Heaven, a king of earth is troubled; surely, earthly greatness is confounded, when heavenly greatness shews itself. Leo Papa in Serm. 6 de Epiph.: Herodes etiam Diaboli personam gerit, cuius sicut tunc fuit incentor, ita nunc quoque est indefessus imitator. Cruciatur enim vocatione gentium, et quotidiana potestatis suae destructione torquetur. Leo, Serm. 36, 2: Herod represents the Devil; who as he then instigated him, so now he unweariedly imitates him. For he is grieved by the calling of the Gentiles, and by the daily ruin of his power. Chrysostomus super Matth: Uterque ergo zelo proprio turbatur, et sui regni successorem timebat: Herodes terrenum, Diabolus autem caelestem. Ecce autem et Iudaicus populus turbatur, qui magis de auditu isto gaudere debuerat quia rex Iudaeus surgere dicebatur. Sed turbabantur quia de adventu iusti non poterant gaudere iniqui. Aut certe turbantur ne forte iratus Iudaico regi genus eius vexaret; unde sequitur et omnis Hierosolyma cum illo. Pseudo-Chrys.: Both have their own causes of jealousy, both fear a successor in their kingdom; Herod an earthly successor, the Devil a spiritual. Even Jerusalem is troubled, which should have rejoiced at that news, when a Jewish King was said to be risen up. But they were troubled, for the wicked cannot rejoice at the coming of the good. Or perhaps it was in fear that Herod should wreak his wrath against a Jewish King on his race. Glossa: Volens illi favere quem timebat; populus enim plus iusto eis favet quos crudeles sustinet. Sequitur et congregans omnes principes sacerdotum et Scribas populi. Ubi nota diligentiam inquirentis, ut si invenerit, faciat quod postea se velle ostendit; sin autem, excusatus sit Romanis. Gloss. ord.: "Jerusalem was troubled with him," as willing to favour him whom it feared; the vulgar always pay undue honour to one who tyrannizes over it. Observe the diligence of his enquiry. If he should find him, he would do to him as he shewed afterwards his disposition; if he should not, he would at least be excused to the Romans. Remigius: Scribae autem dicti sunt, non tantum ab officio scribendi, sed potius ab interpretatione Scripturarum; erant enim legis doctores. Sequitur sciscitabatur ab eis ubi Christus nasceretur. Hic attendendum est, quia non dixit: ubi Christus natus est, sed ubi nasceretur. Callide enim interrogavit eos, ut posset agnoscere si de rege nato laetarentur. Christum autem vocat, quia noverat inungi regem Iudaeorum. Remig.: They are called Scribes, not from the employment of writing, but from the interpretation of the Scriptures, for they were doctors of the law. Observe, he does not enquire where Christ is born, but where He should be born; the subtle purpose of this was to see if they would shew pleasure at [p. 70] the birth of their King. He calls Him Christ, because he knew that the King of the Jews was anointed. Chrysostomus super Matth: Ut quid autem interrogat Herodes, qui non credebat Scripturis? Aut si credebat, quomodo sperabat posse interficere illum quem regem futurum esse dicebant? Sed Diabolus instigabat, qui credebat quod Scripturae non mentiuntur. Sic sunt omnes peccatores, qui hoc ipsum quod credunt, perfecte credere non permittuntur; quod enim credunt, veritatis est virtus, quae non potest esse occulta; quod autem non credunt, excaecatio est inimici. Si enim perfecte crederent, sic viverent quasi post modicum transituri de hoc mundo, non quasi in aeternum mansuri. Sequitur at illi dixerunt: in Bethlehem Iudae. Pseudo-Chrys.: Why does Herod make this enquiry, seeing he believed not the Scriptures? Or if he did believe, how could he hope to be able to kill Him whom the Scriptures declared should be King? The Devil instigated Herod; who believed that Scripture lies not. Such is the faith of devils, who are not permitted to have perfect belief, even of that which they do believe. That they do believe, it is the force of truth constrains them; that they do not believe, it is that they are blinded by the enemy. If they had perfect faith, they would live as about to depart from this world soon, not as to possess it for ever. Leo Papa in Serm. 1 de Epiph.: Magi quidem humano sensu significatum sibi regis ortum existimaverunt in civitate regia esse quaerendum. Sed qui servi susceperat formam, et non iudicare venerat, sed iudicari, Bethlehem praeelegit nativitati, Hierosolymam passioni. Leo, Serm. 31, 2: The Magi, judging as men, sought in the royal city for Him, whom they had been told was born a King. But He who took the form of a servant, and came not to judge but to be judged, chose Bethlehem for His birth, Jerusalem for His death. Theodorus in Serm. Conc. Ephes.: Si enim maximam Romam elegisset civitatem, potentia civium mutationem orbis terrarum factam putarent; si filius fuisset imperatoris, potestati utilitatem adscriberent. Sed quid fecit? Omnia egena et vilia elegit, ut divinitas cognosceretur orbem transformasse terrarum. Propterea pauperculam elegit matrem, pauperiorem patriam, egenus fit pecuniis, et hoc tibi exponit praesepe. Theodotus, Serm. 1, ap. Conc. Eph.: Had He chosen the mighty city of Rome, it might have been thought that this change of the world had been wrought by the might of her citizens; had He been the son of the emperor, his power might have aided Him. But what was His choice? All that was mean, all that was in low esteem, that in this transformation of the world, divinity might at once be recognized. Therefore He chose a poor woman for His mother, a poor country for His native country; He has no money, and this stable is His cradle. Gregorius in Evang: Bene etiam in Bethlehem nascitur: Bethlehem quippe domus panis interpretatur: ipse namque est qui ait: ego sum panis vivus, qui de caelo descendi. Gregory, Hom. in Evan., 8, 1: Rightly is He born in Bethlehem, which signifies the house of bread, who said, "I am the living bread, who came down from heaven." Chrysostomus super Matth: Cum autem debuissent celare mysterium regis praefiniti a Deo, maxime in conspectu alienigenae regis, facti sunt non praedicatores operum Dei, sed proditores mysteriorum eius; et non solum manifestant mysterium, sed etiam propheticum protulerunt exemplum; unde subiungunt sic enim scriptum est per prophetam, scilicet Michaeam: et tu Bethlehem terra Iuda. Pseudo-Chrys.: When they should have kept secret the mystery of the King appointed of God, especially before a foreign king, straightway they became not preachers of the word of God, but revealers of His mystery. And they not only display the mystery, but cite the passage of the prophet, viz. Micah. Glossa: Hoc sic ponit ut ab eis dictum est, qui etsi non verba, veritatem sensus quodammodo ponunt. Gloss. ord.: He quotes this prophecy as they quote who give the sense and not the words. Hieronymus de optimo interpretandi genere.: Unde hic reprehenduntur Iudaei de ignorantia, quoniam prophetia dicit: tu Bethlehem Ephrata, illi dixerunt tu Bethlehem terra Iuda. Jerome, Epist. 57: The Jews are here blamed for ignorance; for whereas the prophecy says, "Thou Bethlehem Ephrata;" they said, 'Bethlehem in the land of Judah.' Chrysostomus super Matth: Sed adhuc ipsam prophetiam praecidentes, interficiendorum parvulorum facti sunt causa: sic enim scriptum erat: ex te exiet rex, qui pascet populum meum Israel, et dies eius a diebus saeculi. Si ergo integram prophetiam protulissent, considerans Herodes quia non erat rex terrenus cuius dies a diebus saeculi erant, in tantum furorem non exarsisset. Pseudo-Chrys.: By cutting short the prophecy, they became the cause of the murder of [p. 71] the Innocents. For the prophecy proceeds, "From thee shall go forth a King who shall feed My people Israel, and His day shall be from everlasting." Had they cited the whole prophecy, Herod would not have raged so madly, considering that it could not be an earthly King whose days were spoken of as "from everlasting." Hieronymus super Matthaeum, et super Michaeam: Est autem sensus prophetiae talis: tu Bethlehem terra Iuda vel Ephrata (quod ideo dicitur, quia est alia Bethlehem in Galgalis sita), quamvis parvus vicus sis inter millia civitatum Iuda, tamen ex te nascetur Christus, qui erit dominator Israel, qui secundum carnem de David est, de me tamen natus est ante saecula; et ideo dicitur: egressus eius ab initio a diebus aeternitatis quia in principio verbum erat apud Deum. Sed hoc ultimum, ut dictum est, Iudaei tacuerunt, alia vero mutaverunt, vel propter ignorantiam, ut dictum est, vel ad maiorem manifestationem, ut Herodi alienigenae intellectum prophetiae aperirent; unde pro eo quod propheta dixit Ephrata, quod erat nomen antiquum et forte Herodi ignotum, dixerunt terra Iuda; pro eo autem quod propheta dixerat: minima es in milibus Iuda, volens ostendere parvitatem eius quantum ad populi multitudinem, dixerunt nequaquam minima es in principibus Iuda, volentes ostendere magnitudinem dignitatis provenientem ex dignitate principis nascituri quasi dicerent: magna es inter civitates ex quibus principes prodierunt. Jerome, in Mich. v. 2: The following is the sense of the prophecy. Thou, Bethlehem, of the land of Judah, or Ephrata, (which is added to distinguish it from another Bethlehem in Galilee,) though thou art a small village among the thousand cities of Judah, yet out of thee shall be born Christ, who shall be the Ruler of Israel, who according to the flesh is of the seed of David, but was born of Me before the worlds; and therefore it is written, "His goings forth are of old. In the beginning was the Word." Gloss: This latter half of the prophecy the Jews dropped; and other parts they altered, either through ignorance, (as was said above,) or for perspicuity, that Herod who was a foreigner might better understand the prophecy; thus for "Ephrata," they said, "land of Judah;" and for "little among the thousands of Judah," which expresses its smallness contrasted with the multitude of the people, they said, "not the least among the princes," willing to shew the high dignity that would come from the birth of the Prince. As if they had said, "Thou art great among cities from which princes have come." Remigius: Vel talis est sensus: quamvis minima videaris inter urbes principatum habentes, tamen non es minima, quia ex te exiet dux qui regat populum meum Israel. Dux autem iste Christus est, qui populum fidelem regit et gubernat. Remig.: Or the sense is; though little among cities that have dominion, yet art thou not the least, for "out of thee shall come the Ruler, who shall rule My people Israel;" this Ruler is Christ, who rules and guides His faithful people. Chrysostomus in Matth: Intende autem certitudinem prophetiae; non enim dixit quod in Bethlehem erit, sed quod de Bethlehem exiet, ostendens quod ibi solum nasceretur. Quomodo autem habet rationem de Zorobabel haec dicta esse ut quidam dicunt? Non enim exitus eius fuit a principio ex diebus saeculi, neque etiam ex Bethlehem exivit, cum non in Iudaea, sed in Babylonia natus sit. Est etiam ad hoc, testimonium quod dicit: nequaquam minima es, quia ex te exiet: nullus enim alius illustrem fecit villam in qua nasceretur quam Christus. Post nativitatem enim a finibus orbis terrarum veniunt visuri praesepe et tugurii locum. Non autem dixit: ex te exiet filius Dei, sed dux qui pascet populum meum Israel: oportebat enim in principio condescendere ut non scandalizarentur, et quae ad salutem hominum pertinebant praedicare, ut magis inducerentur. Mystice autem dicit qui regat populum meum Israel. Israel enim hic dicit eos qui crediderunt ex Iudaeis; si autem non omnes Christus rexit, eorum est accusatio. De gentibus autem interim tacuit ne scandalizaret Iudaeos. Vide autem mirabilem dispensationem: Iudaei enim et magi simul se invicem docent: Iudaei a magis audiunt quod Christum in orientis regione stella praedicabat, et magi a Iudaeis quod prophetae antiquitus eum nuntiaverunt; ut geminato testimonio confirmati, ardentiori fide expeterent quem et stellae claritas et prophetiae manifestabat auctoritas. Chrys.: Observe the exactness of the prophecy; it is not He shall be in Bethlehem, but shall come out of Bethlehem; shewing that He should be only born there. What reason is there for applying this to Zorobabel, as some do? For his goings forth were not from everlasting; nor did he go forth from Bethlehem, but was born in Babylonia. The expression, "art not the least," is a further proof, for none but Christ could make the town where He was born illustrious. And after that birth, there came men from the utmost ends of the earth to see the stable and manger. He calls Him not 'the Son of God,' but "the Ruler who shall govern My people Israel;" [p. 72] for thus He ought to condescend at the first, that they should not be scandalized, but should preach such things as more pertained to salvation, that they might be gained. "Who shall rule My people Israel," is said mystically, for those of the Jews who believed; for if Christ ruled not all the Jews, theirs is the blame. Meanwhile he is silent respecting the Gentiles, that the Jews might not be scandalized. Mark this wonderful ordinance; Jews and Magi mutually instruct each other; the Jews learn of the Magi that a star had proclaimed Christ in the east, the Magi from the Jews that the Prophets had spoken of Him of old. Thus confirmed by a twofold testimony, they would look with more ardent faith for One whom the brightness of the star and the voice of the Prophets equally proclaimed. Augustinus in Serm. de Epiph.: Poterat enim stella quae magos perduxit ad locum ubi erat cum matre virgine Deus infans, ad ipsam eos perducere civitatem; sed tamen subtraxit se, nec eis prorsus apparuit, donec de civitate in qua Christus nasceretur et ipsi Iudaei dicerent in Bethlehem Iuda: similes facti fabris arcae Noe, qui aliis ubi evaderent, praestiterunt, et ipsi diluvio perierunt; similes lapidibus milliariis viam ostenderunt, nec ipsi ambulare potuerunt. Audierunt et abierunt inquisitores, dixerunt et remanserunt doctores. Nunc quoque Iudaei simile aliquid nobis exhibere non desinunt: nonnulli enim Paganorum, quando eis de Scripturis testimonia clare proferimus, ut noverunt Christum ante prophetatum, suspecti ne forte a Christianis ista conficta sint, malunt credere codicibus Iudaeorum; et sicut tunc magi fecerunt, Iudaeos dimittunt inaniter lectitare, ipsi pergunt fideliter adorare. Aug., Serm. 374. 2, 373. 4: The star that guided the Magi to the spot where was the Infant God with His Virgin Mother, might have conducted them straight to the town; but it vanished, and shewed not itself again to them till the Jews themselves had told them "the place where Christ should be born;" Bethlehem of Judaea. Like in this to those who built the ark for Noah, providing others with a refuge, themselves perished in the flood; or like to the stones by the road that shew the miles, but themselves are not able to move. The enquirers heard and departed; the teachers spake and remained still. Even now the Jews shew us something similar; for some Pagans, when clear passages of Scripture are shewn them, which prophesy of Christ, suspecting them to be forged by the Christians, have recourse to Jewish copies. Thus they leave the Jews to read unprofitably, and go on themselves to believe faithfully.
Lectio 3 7 τότε ἡρῴδης λάθρᾳ καλέσας τοὺς μάγους ἠκρίβωσεν παρ' αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος, 8 καὶ πέμψας αὐτοὺς εἰς βηθλέεμ εἶπεν, πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου: ἐπὰν δὲ εὕρητε ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. 9 οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν,
7. Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. 8. And he sent them to Bethlehem, and said, "Go and search diligently for the young Child; and when ye have found Him, bring me word again, that I may come and worship Him also." 9. Whey they had heard the king, they departed. [p. 73]
Chrysostomus super Matth: Postquam audivit Herodes responsum duplici modo credibile: primum quia a sacerdotibus fuerat dictum, deinde quia exemplo prophetico fuerat comprobatum, non tamen ad devotionem flectitur nascituri regis, sed ad malitiam interfectionis eius per dolum. Vidit enim quia non poterat magos nec blandimentis flectere nec minis terrere nec auro corrumpere, ut consentirent in interfectionem regis futuri; ideo illos decipere cogitavit; unde dicitur tunc Herodes clam vocatis magis. Occulte autem vocavit eos ut non viderent Iudaei quos habebat suspectos, ne forte quasi regem suae gentis amantes proderent consilium eius. Diligenter didicit ab eis tempus stellae. Pseudo-Chrys.: As soon as Herod had heard the answer, though doubly authenticated, both by the authority of the Priests, and the passage from the Prophets, he yet turned not to worship the King that was to be born, but sought how he might put Him to death by subtilty. He saw that the Magi were neither to be won by flattery, nor awed by threats, nor bribed by gifts, to consent to this murder; he sought therefore to deceive them; "he privily called the wise men;" that the Jews, whom he suspected, might not know of it. For he thought they would incline the rather to a King of their own nation. Remigius: Idcirco diligenter, quia callidus erat et timebat ne non reverterentur ad eum, ut tunc sciret quid ageret de puero occidendo. Remig.: "Diligently enquired;" craftily, for he feared they would not return to him, and then he should know how he should do to put the young Child to death. Augustinus in Serm. 7 de Epiph.: Ferme autem biennio ante visa est stella mirantibus quid esset. Sed tunc intelligitur indicatum eis cuius esset stella quae iamdiu videbatur, quando natus est qui per illam significabatur. Sed postquam Christo nato revelatum est magis, venerunt ab oriente, et tertiadecima die adoraverunt eum, quem ante paucos dies natum fuisse didicerunt. Pseudo-Aug., Serm. in App. 131, 3: The star had been seen, and with great wonder, nearly two years before. We are to understand that it was signified to them whose the star was, which was visible all that time till He, whom it signified, was born. Then as soon as Christ was made known to them they set out, and came and worshipped Him in thirteen days from the east. [ed. note: This is written upon the notion that the Magi presented themselves to Christ twelve days after His birth, according to the Latin date for celebrating the event. It seems really to have taken place after the Purification, on the return of St. Mary to Bethlehem. However, Aug. (Cons. Evan., ii. 11) places it before the Purification.] Chrysostomus in Matth: Vel ante multum tempus haec stella apparuit, quoniam multum tempus in itinere erant magi consumpturi, ut confestim cum natus esset, Christo assisterent, eum in fasciis adorantes, ut mirabilior appareret. Chrys.: Or, the star appeared to them long time before, because the journey would take up some time, and they were to stand before Him immediately on His birth, that seeing Him in swaddling clothes, He might seem the more wonderful. Glossa: Secundum alios vero a die nativitatis Christi creditur stella tantum apparuisse, et peracto officio, cum nova esset, desiit esse. Ait enim Fulgentius: puer natus novam stellam fabricavit. Cognito autem loco et tempore, personam pueri vult non ignorare; unde dicit ite, et interrogate diligenter de puero. Illud praeceperat quod absque praecepto erant facturi. Gloss: According to others, the star was first seen on the day of the nativity, and having accomplished its end, ceased to be. Thus Fulgentius [margin note: Serm. de Epiph.] says, "The Boy at His birth created a new star." Though they now knew both time and place, he still would not have them ignorant of the person of the Child, "Go," he says, "and enquire diligently of the young Child;" a commission they would have executed even if he had not commanded it. Chrysostomus in Matth: Non autem dicit interrogate de rege, sed de puero: ei enim etiam nomen potestatis inviderat. Chrys.: "Concerning the young Child," he says, not 'of the King;' he envies Him the regal title. Chrysostomus super Matth: Ergo ut ad hoc eos induceret, devotionem promittebat, et per eam gladium acuebat et malitiam cordis sui humilitatis colore depingebat. Talis est consuetudo omnium malignorum: quando aliquem in occulto gravius laedere volunt, humilitatem illi et amicitias fingunt. Unde dicit et cum inveneritis, renuntiate mihi, ut et ego veniens adorem eum. Pseudo-Chrys.: To induce them to do this, he put on the colour of devotion, beneath which he whetted the sword, hiding the malice of his heart under colour of [p. 74] humility. Such is the manner of the malicious, when they would hurt any one in secret, they feign meekness and affection. Gregorius in Evang: Adorare eum se velle simulat, ut quasi hunc, si invenire possit, extinguat. Sequitur qui cum audissent regem, abierunt. Greg., Hom. in Ev. i. 10. 3: He feigns a wish of worshipping Him only that he may discover Him, and put him to death. Remigius: Audierunt magi Herodem ut quaererent dominum, sed non ut ad eum reverterentur. Significabant enim bonos auditores, qui bona quae audiunt a malis praedicatoribus faciunt; sed tamen opera illorum non imitantur. Remig.: The Magi obeyed the King so far as to seek the Lord, but not to return to Herod. Like in this to good hearers; the good they hear from wicked preachers, that they do; but do not imitate their evil lives.
Lectio 4 9b καὶ ἰδοὺ ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ προῆγεν αὐτοὺς ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον.
9. And, lo, the star, which they saw in the east, went before them, till it came and stood over where the young Child was.
Chrysostomus super Matth: Ex hoc loco ostenditur, quia cum stella deduxisset magos prope Ierusalem, abscondita est ab eis, ut relicti a stella cogerentur in Ierusalem interrogare de Christo simul et manifestare propter duo: primo ad confusionem Iudaeorum, quia gentiles stellae tantummodo visione confirmati, Christum per alienas provincias requirebant, et Iudaei ab infantia prophetias legentes de Christo, et in suis finibus natum non susceperunt; demum ut interrogati sacerdotes unde nascitur Christus, ad praeiudicium suum responderent de Bethlehem, quia qui Herodem docuerant de Christo, ipsi ignorabant de illo; et ideo post interrogationem et responsionem habitam subditur et ecce stella quam viderant in oriente, antecedebat eos, ut considerantes obsequium stellae, regis intelligerent dignitatem. Pseudo-Chrys.: This passage shews, that when the star had brought the Magi nearly to Jerusalem, it was hidden from them, and so they were compelled to ask in Jerusalem, "where Christ should be born?" and thus to manifest Him to them; on two accounts, first, to put to confusion the Jews, inasmuch as the Gentiles instructed only by sight of a star sought Christ through strange lands, while the Jews who had read the Prophets from their youth did not receive Him, though born in their country. Secondly, that the Priests, when asked where Christ should be born, might answer to their now condemnation, and while they instructed Herod, they were themselves ignorant of Him. "The star went before them," to shew them the greatness of the King. Augustinus in Serm. de Epiph.: Et ut Christo plenum redderet obsequium, temperavit gradum, donec magos perduceret ad puerum. Obsequium praebuit, non imperium adduxit: supplices ostendit, hospitium radiavit amplissimo lumine, et tecta nati perfudit, sicque discessit; unde sequitur usque dum veniens staret supra ubi erat puer. Aug.: To perform its due service to the Lord, it advanced slowly, leading them to the spot. It was ministering to Him, and not ruling His fate; its light shewed the suppliants and filled the inn, shed over the walls and roof that covered the birth; and thus it disappeared. Chrysostomus super Matth: Quid autem mirum si soli iustitiae orituro stella ministrabat divina? Stetit enim supra caput pueri, quasi dicens: hic est; ut quia loquendo monstrare non poterat, stando demonstraret. Pseudo-Chrys.: What wonder that a divine star should minister to the Sun of righteousness about to rise. It stood over the Child's head, as it were, saying, 'This is He;' proving by its place what it had no voice to utter. Glossa: Hic autem apparet quod stella in aere posita erat, et domui in qua puer erat multum vicina; aliter enim domum non discrevisset. Gloss. Anselm: It is evident that the star must have been in the air, and close above the house where the Child was, else it would not have pointed out the exact house. Ambrosius super Luc: Haec autem stella via est, et via Christus est, quia secundum incarnationis mysterium Christus est stella: ipse enim est stella splendida et matutina; unde ubi Herodes est, non videtur; ubi autem Christus, rursum videtur, et viam monstrat. Ambrose, in Luc. 2, 45: The star is the way, and the way is Christ; and according to the mystery of the incarnation, Christ is a [p. 75] star. He is a blazing and a morning-star. Thus where Herod is, the star is not seen; where Christ is, there it is again seen, and points out the way. Remigius: Vel stella significat gratiam Dei, Herodes Diabolum. Qui autem per peccatum se Diabolo subdit, mox gratiam perdit; quod si per poenitentiam recesserit, mox gratiam invenit, quae non dimittit donec perducat ad domum pueri, idest Ecclesiam. Remig.: Or, the star figures the grace of God, and Herod the Devil. He, who by sin puts himself in the Devil's power, loses that grace; but if he return by repentance, he soon finds that grace again which leaves him not till it have brought him to the young Child's house, i.e. the Church. Glossa: Vel stella est illuminatio fidei, quae ad proximum ducit, quam dum divertunt ad Iudaeos, magi amittunt: quia dum a malis consilium quaerunt, veram illuminationem perdunt. Gloss. ord.: Or, the star is the illumination of faith, which leads him to the nearest aid; while they turn aside to the Jews, the Magi lose it; so those who seek counsel of the bad, lose the true light.
Lectio 5 10 ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα. 11 καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν.
10. When they saw the star, they rejoiced with exceeding great joy. 11. And when they were come into the house, they saw the young Child with Mary His mother, and fell down, and worshipped Him: and when they had opened their treasures, they presented unto Him gifts; gold, and frankincense, and myrrh.
Glossa: Postquam praemisit stellae obsequium, subiungit Evangelista magorum gaudium dicens videntes autem stellam, gavisi sunt gaudio magno valde. Gloss: This service of the star is followed by the rejoicing of the Magi. Remigius: Et sciendum quod non satis fuit dicere Evangelistae gavisi sunt, sed addidit gaudio magno et valde. Remig.: And it was not enough to say, "They rejoiced," but "they rejoiced with exceeding great joy." Chrysostomus super Matth: Gavisi sunt quia spes eorum non erat decepta, sed amplius confirmata, quod tanti itineris non sine causa susceperunt laborem. Pseudo-Chrys.: They rejoiced, because their hopes were not falsified but confirmed, and because the toil of so great travel had not been undertaken in vain. Glossa: Gaudio gaudet qui propter Deum gaudet, qui est verum gaudium. Addidit autem et magno, quia de magno gaudebant. Gloss. ord.: He rejoices indeed who rejoices on God's account, who is the true joy. "With great joy," he says, for they had great cause. Chrysostomus super Matth: Per mysterium enim stellae intelligebant quoniam dignitas tunc nati regis excedebat mensuram omnium mundalium regum. Addidit etiam valde. Pseudo-Chrys.: By the mystery of this star they understood that the dignity of the King then born exceeded the measure of all worldly kings. Remigius: Quia voluit ostendere quod magis gaudent homines de rebus perditis quam semper possessis. Subditur autem et intrantes domum, invenerunt. Remig.: He adds, "greatly," shewing that men rejoice more over what they have lost than over what they possess. Leo Papa in Serm. 4 de Epiph.: Quantitate parvum, alienae opis indigum, fandi impotentem, et in nullo ab humanae infantiae generalitate discretum; quia sicut fidelia erant testimonia quae in eo maiestatem invisibilis divinitatis ostenderent, ita probatissimum debebat esse, sempiternam illam essentiam filii Dei veram suscepisse hominis naturam. Cum Maria matre eius. Leo, Serm. in Epiph., 4. 3: Though in stature a babe, needing the aid of others, unable to speak, and different in nothing from other infants, yet such faithful witnesses, shewing the unseen Divine Majesty which was in Him, ought to have proved most certainly that was the Eternal Essence of the Son of [p. 76] God that had taken upon Him the true human nature. Chrysostomus super Matth: Non diademate coronata aut in lecto aureo recumbente, sed vix tunicam habente unam, non ad ornamentum corporis, sed ad tegumentum nuditatis, qualem habere potuit carpentarii uxor peregre constituta. Si ergo regem terrenum quaerentes venissent, magis fuissent confusi quam gavisi, quia tanti itineris laborem sine causa suscepissent. Nunc autem quia caelestem regem quaerebant, etsi nihil regale videbant, in eo tamen solius stellae testimonio contenti, gaudebant oculi eorum contemptibilem puerum aspicere, quia spiritus in corde eorum terribilem eum monstrabat; unde procidentes adoraverunt eum; vident enim hominem et agnoscunt Deum. Pseudo-Chrys.: "Mary His mother," not crowned with a diadem or laying on a golden couch; but with barely one garment, not for ornament but for covering, and that such as the wife of a carpenter when abroad might have. Had they therefore come to seek an earthly king, they would have been more confounded than rejoiced, deeming their pains thrown away. But now they looked for a heavenly King; so that though they saw nought of regal state, that star's witness sufficed them, and their eyes rejoiced to behold a despised Boy, the Spirit shewing Him to their hearts in all His wonderful power, they fell down and worshipped, seeing the man, they acknowledged the God. Rabanus: Divino autem nutu factum est quod abierat Ioseph, ne aliqua malae suspicionis occasio daretur gentibus. Rabanus: Joseph was absent by Divine command, that no wrong suspicions might occur to the Gentiles. Glossa: Qui licet morem suae gentis in donis offerendis sequantur Arabes enim auro, thure et diversis generibus aromatum abundant tamen aliquid mysterii muneribus demonstrare volebant; unde sequitur apertis thesauris, obtulerunt ei munera: aurum, thus et myrrham. Gloss, Anselm: in these offerings we observe their national customs, gold, frankincense, and various spices abounding among the Arabians; yet they intended thereby to signify something in mystery. Gregorius in Evang: Aurum quippe regi congruit, thus vero in Dei sacrificium ponebatur, myrrha autem mortuorum corpora condiuntur. Greg., Hom. in Evan., 1, 106: Gold, as to a King; frankincense, as sacrifice to God; myrrh, as embalming the body of the dead. Augustinus in Serm. de Epiph.: Aurum igitur solvitur quasi regi magno, thus immolatur ut Deo, myrrha praebetur quasi pro salute omnium morituro. Aug.: Gold, as paid to a mighty King; frankincense, as offered to God; myrrh, as to one who is to die for the sins of all. Chrysostomus super Matth: Haec autem etsi tunc non intelligebantur secundum quale mysterium ista gerebant, vel quid significaret unumquodque munus, eorum nihil contrarium est: gratia enim quae illos haec omnia facere hortabatur, ipsa ordinaverat universa. Pseudo-Chrys.: And though it were not then understood what these several gifts mystically signified, that is no difficulty; the same grace that instigated them to the deed, ordained the whole. Remigius: Et sciendum quod isti non singula obtulerunt, sed singuli tria; et singuli cum suis muneribus regem, Deum et hominem praedicaverunt. Remig.: And it is to be known that each did not offer a different gift, but each one the three kings, each one thus proclaiming the King, the God, and the man. Chrysostomus super Matth: Erubescant ergo Marcion et Paulus Samosatenus, qui nolunt videre quae magi viderunt, qui Ecclesiae sunt progenitores, Deum in carne adorantes. Nam quod in carne vera sit, panni monstrant et praesepe; quoniam autem non ut purum hominem adorant, sed ut Deum, demonstrant dona quae Deo offerre decens erat. Confundantur et Iudaei videntes se praeventos a magis, et neque post illos venire studentes. Chrys.: Let Marcion and Paul of Samosata then blush, who will not see what the Magi saw, those progenitors of the Church adoring God in the flesh. That He was truly in the flesh, the swaddling clothes and the stall prove; yet that they worshipped Him not as mere man, but as God, the gifts prove which it was becoming to offer to a God. Let the Jews also be ashamed, seeing the Magi coming before them, and themselves not even earnest to tread in their path. Gregorius in Evang: Potest et in his aliud intelligi. Auro namque sapientia designatur, Salomone teste, qui ait: thesaurus desiderabilis requiescit in ore sapientis; thure, quod Deo incenditur, virtus orationis exprimitur, secundum illud: dirigatur oratio mea sicut incensum in conspectu tuo; per myrrham vero carnis mortificatio figuratur. Nato ergo regi aurum offerimus, si in conspectu eius sapientiae lumine splendemus; thus offerimus, si per orationum studia Deo redolere valeamus; myrrham offerimus, si carnis vitia per abstinentiam mortificamus. Greg.: Something further may yet be meant here. Wisdom is typified by gold; as Solomon saith in the Proverbs, "A treasure to be desired is in the mouth of the wise." By frankincense, which is burnt before God, the power of prayer [p. 77] is intended, as in the Psalms, "Let my speech come before thee as incense." [Ps 141:2] In myrrh is figured mortification of the flesh. To a king at his birth we offer gold, if we shine in his sight with the light of wisdom; we offer frankincense, if we have power before God by the sweet savour of our prayers; we offer myrrh, when we mortify by abstinence the lusts of the flesh. Glossa: Tres autem viri qui offerunt, significant gentes de tribus partibus mundi venientes. Thesauros aperiunt dum fidem cordis per confessionem ostendunt. Bene autem in domo docentes ne thesaurum bonae conscientiae iactando propalemus. Offerunt tria munera, hoc est fidem sanctae Trinitatis; vel apertis thesauris Scripturarum, historicum, moralem, et allegoricum sensum offerunt, vel logicam, physicam et Ethicam, dum illa fidei servire faciunt. Gloss, Anselm: The three men who offer, signify the nations who come from the three quarters of the earth. They open their treasures, i.e. manifest the faith of their hearts by confession. Rightly "in the house," teaching that we should not vaingloriously display the treasure of a good conscience. They bring "three" gifts, i.e. the faith in the Holy Trinity. Or opening the stores of Scripture, they offer its threefold sense, historical, moral and allegorical; or Logic, Physic, and Ethics, making them all serve the faith.
Lectio 6 12 καὶ χρηματισθέντες κατ' ὄναρ μὴ ἀνακάμψαι πρὸς ἡρῴδην,
δι' ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν.12. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
Augustinus in Serm. de Epiph.: Herodes impius factus ex timore crudelis voluit desaevire. Sed quomodo poterat capere eum qui ipsas fraudes venerat amputare? Ut ergo eius fraus elideretur, sequitur et responso accepto. Aug.: The wicked Herod, now made cruel by fear, will needs do a deed of horror. But how could he ensnare him who had come to cut off all fraud? His fraud is escaped as it follows, "And being warned." Hieronymus: Qui enim munera obtulerunt domino, consequenter responsum accipiunt. Responsum, quod Graece krematisthentes dicitur, non per Angelum fit, sed per ipsum dominum, ut meritorum Ioseph privilegium demonstretur. Jerome: They had offered gifts to the Lord, and receive a warning corresponding to it. This warning (in the Greek 'having received a response') is given not by an Angel, but by the Lord Himself, to shew the high privilege granted to the merit of Joseph. Glossa: Fit autem haec responsio per ipsum dominum quia nullus alius viam reversionis instituit nisi ille qui dicit: ego sum via. Non tamen loquitur puer ad eos ne divinitas ante tempus reveletur, et ut vera humanitas habeatur. Dicit autem et responso accepto; sicut enim Moyses tacitus clamat, sic isti pie affectu interrogabant quid divina iuberet voluntas. Dicit autem per aliam viam reversi sunt in regionem suam, quia infidelitati miscendi non erant Iudaeorum. Gloss. ord.: This warning is given by the Lord Himself; it is none other that now teaches these Magi the way they should return, but He who said, "I am the way." [John 14:6] Not that the Infant actually speaks to them, that His divinity may not be revealed before the time, and His human nature may be thought real. But he says, "having received an answer," for as Moses prayed silently, so they with pious spirit had asked what the Divine will bade. "By another way," for they were not to be mixed up with the unbelieving Jews. Chrysostomus in Matth: Intuere autem magorum fidem, qualiter non scandalizati sunt in seipsis dicentes: si magnus est puer hic, quae necessitas fugae est et occultae recessionis? Hoc enim est verae fidei non quaerere causas eorum quae fieri praecipiuntur, sed suaderi solum ab eis. Chrys., Hom. 8: See the faith of the Magi; they were not offended, nor said within themselves, What need now of flight? or [p. 78] of secret return, if this Boy be really some great one? Such is true faith; it asks not the reason of any command, but obeys. Chrysostomus super Matth: Si autem magi Christum quasi terrenum regem quaesissent, invenientes eum, apud ipsum mansissent; tunc autem adoraverunt et reversi sunt. Cum autem reversi fuissent, manserunt colentes Deum magis quam ante, et praedicantes multos erudierunt. Et denique cum Thomas ivisset ad provinciam illam, adiuncti sunt ei; et baptizati, facti sunt executores praedicationis ipsius. Pseudo-Chrys.: Had the Magi sought Christ as an earthly King, they would have remained with Him when they had found Him; but they only worship, and go their way. After their return, they continued in the worship of God more steadfast than before, and taught many by their preaching. And when afterwards Thomas reached their country, they joined themselves to him, and were baptized, and did according to his preaching. [ed. note: S. Thomas is said to have preached to the Parthians, Persians, or Indians. Euseb. Hist. iii. 1. Clem. Recogn. ix. 29. Greg. Naz. Or. 25. p. 438. The Margi are mentioned, Pseudo-Hippol. de Duod. Apost. (ed. Fabr. Append. p. 30) Combefis conjecturing Mardi.] Gregorius in Evang: Magnum vero nobis aliquid magi innuunt, quod in regionem suam per aliam viam revertuntur. Regio quippe nostra Paradisus est, ad quem Iesu cognito redire per viam qua venimus prohibemur. A regione etenim nostra superbiendo, inobediendo, visibilia sequendo, cibum vetitum gustando discessimus; sed ad eam necesse est ut flendo, obediendo, visibilia contemnendo, atque appetitum carnis refrenando redeamus. Greg., Hom. in Ev. i. 10. 7: We may learn much from this return of the Magi another way. Our country is Paradise, to which, after we have come to the knowledge of Christ we are forbidden to return the way we came. We have left this country by pride, disobedience, following things of sight, tasting, forbidden food; and we must return to it by repentance, obedience, by contemning things of sight, and overcoming carnal appetite. Chrysostomus super Matth: Nec etiam erat possibile ut qui ab Herode ad Christum venissent, redirent ad Herodem: qui enim relicto Christo ad Diabolum transeunt per peccatum, frequenter per poenitentiam revertuntur ad Christum. Qui enim fuit in innocentia, dum nescit quid sit malum, facile decipitur; sed cum expertus fuerit malum quod invenit et recordatus bonum quod perdidit, compunctus redit ad Deum. Qui autem relicto Diabolo venit ad Christum, difficile redit ad Diabolum, quia dum gaudet in bonis quae invenit et recordatur mala quae evasit, difficile redit ad malum. Pseudo-Chrys.: It was impossible that they, who left Herod to go to Christ, should return to Herod. They who have by sin left Christ and passed to the devil, often return to Christ; for the innocent, who knows not what is evil, is easily deceived, but having once tasted the evil he has taken up, and remembering the good he has left, he returns in penitence to God. He who has forsaken the devil and come to Christ, hardly returns to the devil; for rejoicing in the good he has found, and remembering the evil he has escaped, with difficulty returns to that evil.
Lectio 7 14 ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς αἴγυπτον, 15 καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς ἡρῴδου: ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος, ἐξ αἰγύπτου ἐκάλεσα τὸν υἱόν μου.
13. And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, "Arise, and take the young Child and His mother, and flee into Egypt, and be thou there until I bring thee word; for Herod will seek the young Child to destroy Him. [p. 79] 14. When he arose, he took the young Child and His mother by night, and departed into Egypt: 15. And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, "Out of Egypt have I called my Son."
Rabanus: Hic praetermittit Matthaeus diem purificationis, in qua oportebat primogenitum offerri in templo, et agnum vel par turturum aut columbarum. Et quamvis timerent Herodem, tamen non sunt ausi transgredi legem, quin ad templum puerum deferrent. Cum itaque rumor de puero iam inciperet dilatari, mittitur Angelus qui in Aegyptum faciat puerum transportari; unde dicit Angelus domini apparuit in somnis Ioseph. Rabanus: Here Matthew omits the day of purification when the first-born must be presented in the Temple with the lamb, or a pair of turtle doves, or pigeons. Their fear of Herod did not make them bold to transgress the Law, that they should not present the Child in the temple. As soon then as the rumour concerning the Child begins to be spread abroad, the Angel is sent to bid Joseph carry Him into Egypt. Remigius: Per hoc quod semper Angelus Ioseph in somnis apparuisse dicitur, mystice designatur quia illi qui a curis terrenis et saecularibus negotiis quiescunt, perfrui angelica visione merentur. Dicit ergo ei: surge et accipe puerum et matrem eius. Remig.: by this that the Angel appears always to Joseph in sleep, is mystically signified that they who rest from mundane cares and secular pursuits, deserve angelic visitations. Hilarius in Matth.: Cum desponsatam eam iusto significabat, coniugem nuncupavit; sed post partum mater tantum Iesu ostenditur, ut quemadmodum iusto Ioseph deputaretur Mariae in virginitate coniugium, ita venerabilis esse ostenderetur in Iesu matre virginitas. Hilary: The first time when he would teach Joseph that she was lawfully espoused, the Angel called the Virgin his espoused "wife;" but after the birth she is only spoken of as the Mother of Jesus. As wedlock was rightfully imputed to her in her virginity, so virginity is esteemed venerable in her as the mother of Jesus. Chrysostomus super Matth: Non autem dicit: accipe matrem et puerum eius: sed e converso, quia non propter matrem puer natus est, sed propter puerum mater praeparata est. Sequitur et fuge in Aegyptum. Quomodo autem filius Dei ante hominem fugit, aut quis liberet de inimicis, si et ipse inimicos suos timet? Et primum quidem oportet ut regulam humanae naturae quam suscepit conservet et in hac parte, quia humanae naturae et puerilitati convenit fugere potestatem minantem; deinde ut ceteri Christiani, cum necessitas persecutionis advenerit, fugere non erubescant. Sed quare in Aegyptum? Recordatus est enim dominus, qui non in finem irascitur, quanta mala fecerit super Aegyptum; ideo mittit filium suum in eam et dat illi magnae reconciliationis signum, ut decem plagas Aegypti una medicina sanaret; ut populus qui ante fuerat persecutor populi primogeniti, custos fieret filii unigeniti; ut quia illi violenter dominati sunt, isti cum devotione servirent; ut iam non irent ad mare rubrum demergendi, sed vocarentur ad aquas Baptismatis vivificandi. Pseudo-Chrys.: He says not, 'the Mother and her young Child,' but, "the young Child and His mother;" for the Child was not born for the mother, but the mother prepared for the Child. How is this that the Son of God flies from the face of man? or who shall deliver from the enemy's hand, if He Himself fears His enemies? First; He ought to observe, even in this, the law of that human nature which He took on Him; and human nature and infancy must flee before threatening power. Next, that Christians when persecution makes it necessary should not be ashamed to fly. But why into Egypt? The Lord, "who keepeth not His anger for ever," remembered the woes He had brought upon Egypt, and therefore sent His Son thither, and gives it this sign of great reconciliation, that with this one remedy He might heal the ten plagues of Egypt, and the nation that had been the persecutor of this first-born people, might be the guardian of His first-born Son. As formerly [p. 80] they had cruelly tyrannized, now they might devoutly serve; nor go to the Red Sea to be drowned, but be called to the waters of baptism to receive life. Augustinus in Serm. de Epiph.: Audi etiam magni mysterii sacramentum. Moyses aliquando in Aegypto perfidis clauserat diem; illuc Christus adveniens sedentibus in tenebris reddidit lucem; fugit ut illuminaret, non fugit ut lateret. Sequitur et esto ibi usque dum dicam tibi; futurum est enim ut Herodes quaerat puerum ad perdendum eum. Putabat enim infelix tyrannus salvatoris adventu regali se solio detrudendum, sed non ita est: non ad hoc venerat Christus ut alienam gloriam invaderet, sed ut suam donaret. Sequitur qui consurgens, accepit puerum et matrem eius nocte et secessit in Aegyptum. Aug.: Hear the sacrament of a great mystery. Moses before had shut up the light of day from the traitors the Egyptians; Christ by going down thither brought back light to them that sat in darkness. He fled that he might enlighten them, not that he might escape his foes. Aug., Serm. 218, App.: The miserable tyrant supposed that by the Saviour's coming he should be thrust from his royal throne. But it was not so; Christ came not to hurt others' dignity, but to bestow His own on others. Hilarius in Matth.: Scilicet idolis plenam: iam enim post Iudaeorum insectationem Iudaeam relinquens, Christus ad gentes inanissimis religionibus deditas, colendus infertur. Hilary: Egypt full of idols; for after this enquiry for Him among the Jews, Christ leaving Judaea goes to be cherished among nations given to the vainest superstitions. Hieronymus in Matth.: Quando igitur tollit puerum et matrem eius ut in Aegyptum transeat, nocte tollit et in tenebris; quando vero revertitur in Iudaeam, nec nox nec tenebrae ponuntur in Evangelio. Jerome: When he takes the Child and His mother to go into Egypt, it is in the night and darkness, when to return into Judaea, the Gospel speaks of no light, no darkness. Chrysostomus super Matth: Omnis enim perfectionis angustia nox est, refrigerium autem dies. Pseudo-Chrys.: The straitness of every persecution may be called night - the relief from it in like manner, day. Rabanus: Vel quia luce vera recedente, lucis ipsius osores in tenebris remanserunt, ipsa vero redeunte illuminantur. Rabanus: For when the true light withdraws, they who hate the light are in darkness, when it returns they are again enlightened. Chrysostomus in Matth: Vide autem statim ipso nato tyrannum insanire, et quod mater cum puero ad extraneam effugatur regionem, ut si tu incipiens alicui spirituali rei deservire, videaris tribulari, non turberis, sed omnia viriliter feras, hoc habens exemplum. Chrys.: See how immediately on His birth the tyrant is furious against Him, and the mother with her Child is driven into foreign lands. So should you in the beginning of your spiritual career seem to have tribulation, you need not to be discouraged, but bear all things manfully, having this example. Beda: Quod enim dominus a parentibus sublatus est in Aegyptum, significat electos saepius malorum improbitate suis effugandos ex sedibus, vel etiam exilio damnandos. Si quidem ipse qui suis erat praecepturus: cum vos persecuti fuerint in una civitate, fugite in aliam, primus fecit quod praecepit, fugiendo hominem quasi homo in terra, quem stella magis paulo ante adorandum monstravit ex caelo. Bede, Hom. in Nat. Innocent: The flight into Egypt signifies that the elect are often by the wickedness of the bad driven from their homes, or sentenced to banishment. Thus He, who, we shall see below, gave the command to His own, "When they shall persecute you in one city, flee ye to another," first practised what He enjoined, as a man flying before the face of man on earth. He whom but a little before a star had proclaimed to the Magi to be worshipped as from heaven. Remigius: Quod autem dominus in Aegyptum iturus esset praedixerat Isaias cum ait: ecce dominus ascendet super nubem levem et ingredietur Aegyptum et disperdet simulacra Aegypti. Consuetudo autem fuit istius Evangelistae omnia quae dixit confirmare, et hoc ideo, quia Iudaeis scribebat; ideoque subiungit ut adimpleretur quod dictum est a domino per prophetam dicentem: ex Aegypto vocavi filium meum. Remig.: Isaiah had foretold this flight into Egypt. "Lo! the Lord shall ascend on a light cloud, and shall come into Egypt, and shall scatter the idols of Egypt." [Isa 19:1] It is the practice of this Evangelist to confirm all he says; and that because he is writing to the Jews, therefore he adds, "that it might be fulfilled, &c." Hieronymus de optimo genere interpretandi: Hoc Lxx interpretes non habent; sed in Osee propheta iuxta Hebraicam scribitur veritatem: quia puer Israel est, et dilexi eum et ex Aegypto vocavi filium meum, pro quo Lxx transtulerunt: quia parvulus est Israel, et dilexi eum, ex Aegypto vocavi filium meum. Jerome, Epist., 57. 7: This is not in the LXX; but in Osee according to the genuine [p. 81] Hebrew text we read; "Israel is my child, and I have loved him," and "from Egypt have I called my Son;" where the LXX render, "Israel is my child, and I have loved him, and called my sons out of Egypt." Hieronymus super Osee: Hoc autem testimonio utitur Evangelista, quia haec typice referuntur ad Christum. Notandum enim, quod in hoc propheta et in aliis ita de adventu Christi et de vocatione gentium praenuntiatur, ut radix historiae non penitus deseratur. Jerome, in Osee, 11, 2: The Evangelist cites this text because it refers to Christ typically. For it is to be observed, that in this Prophet and in others, the coming of Christ and the call of the Gentiles are foreshewn in such a manner, that the thread of history is never broken. Chrysostomus in Matth: Est etiam prophetiae lex multa multoties dici de aliis, compleri autem in aliis; sicut de Simeone et levi dictum est: dividam eos in Iacob et dispergam in Israel; quod non in eis, sed in nepotibus completum est, quod et hic apparet. Christus enim natura Dei filius est, et sic in eo vere prophetia completur. Chrys.: It is a law of prophecy, that in a thousand places many things are said of some and fulfilled of others. As it is said of Simeon and Levi, "I will divide them in Jacob, and scatter them in Israel;" [Gen 49:7] which was fulfilled not in themselves, but in their descendants. So here Christ is by nature the Son of God, and so the prophecy is fulfilled in Him. Hieronymus: Possumus autem et hunc locum conciliare, et inducemus testimonium ex numeris: Deus ex Aegypto vocavit eum; gloria eius sicut Unicornis. Jerome: Let those who deny the authenticity of the Hebrew copies, shew us this passage in the LXX, and when they have failed to find it, we will shew it them in the Hebrew. We may also explain it in another way, by considering it as quoted from Numbers, "God brought him out of Egypt; his glory is as it were that of a unicorn." [Num 23:22] Remigius: Per Ioseph autem designatur ordo praedicatorum, per Mariam sacra Scriptura, per puerum notitia salvatoris, per persecutionem Herodis persecutio quam passa est Ecclesia in Hierosolymis, per fugam Ioseph in Aegyptum transitus praedicatorum ad gentes infideles: Aegyptus enim tenebrae interpretatur; per tempus quo fuit in Aegypto spatium temporis ab ascensione domini usque ad adventum Antichristi; per obitum Herodis extinctio invidiae in cordibus Iudaeorum. Remig.: In Joseph is figured the order of preachers, in Mary Holy Scripture; by the Child the knowledge of the Saviour; by the cruelty of Herod the persecution which the Church suffered in Jerusalem; by Joseph's flight into Egypt the passing of the preachers to the unbelieving Gentiles, (for Egypt signifies darkness;) by the time that he abode in Egypt the space of time between the ascension of the Lord and the coming of Anti-Christ; by Herod's death the extinction of jealousy in the hearts of the Jews.
Lectio 8 16 τότε ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων.
16. Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.
Chrysostomus super Matth: Postquam parvulus Iesus magos suo imperio subiugavit, non potestate corporis, sed gratia spiritus, irascebatur Herodes, quia quos ipse sedens in throno regni suadere non potuit, his Iesus parvulus placuit in praesepio iacens. Deinde contemnentes eum, magi addiderunt causas doloris; unde dicitur tunc Herodes videns quoniam illusus esset a magis, iratus est valde. Illa enim regum ira magna et inextinguibilis est quam regni zelus accendit. Sed quid fecit? Mittens occidit omnes pueros. Sicut enim bestia vulnerata, quicquid oculis eius occurrit, quasi auctorem sui vulneris dilaniat, sic et ille delusus a magis iram suam super parvulos diffundebat. Dicebat enim cogitans in furore: certe magi puerum invenerunt, quem regnaturum dicebant: nam rex regni zelo repletus, de his omnia timet, omnia suspicatur. Ideo ergo misit, et interfecit omnes parvulos, ut unum inveniret in omnibus. Pseudo-Chrys.: When the infant Jesus had subdued the Magi, not by the might of His flesh, but the grace of His [p. 82] Spirit, Herod "was exceeding wrath," that they whom he, sitting on his throne, had no power to move, were obedient to an Infant lying in a manger. Then by their contempt of him the Magi gave further cause of wrath. For when kings' wrath is stirred by fear for their crowns, it is a great and inextinguishable wrath. But what did he? "He sent and slew all the children." As a wounded beast rends whatsoever meeteth it as if the cause of its smart, so he mocked by the Magi spent his fury on children. He said to himself in his fury, 'Surely the Magi have found the Child whom they said should be King;' for a king in fear for his crown fears all things, suspects all. Then he sent and slew all those infants, that he might secure one among so many. Augustinus in Serm. de Epiph.: Et dum insequitur Christum, regi nostro coaevum procuravit exercitum stolis victricibus candidatum. Aug.: And while he thus persecutes Christ, he furnished an army (or martyrs) clothed in white robes of the same age as the Lord. Augustinus in Serm. 3 de Innocent.: Ecce profanus hostis beatis parvulis nunquam tantum prodesse potuisset obsequio, quantum profuit odio: nam quantum contra eos iniquitas abundavit, tantum gratia benedictionis effulsit. Aug., Serm. 220. App.: Behold how this unrighteous enemy never could have so much profited these infants by his love, as he did by his hate; for as much as iniquity abounded against them, so much did the grace of blessing abound on them. Idem. O parvuli beati. Ille de vestra corona dubitabit in passione pro Christo qui etiam parvulis Baptismum prodesse non existimat Christi: nam qui natus habere potuit praedicatores Angelos, narratores caelos, adoratores magos, potuit et illis, ne pro eo sic morerentur, praestare, si sciret illa morte perituros, et non potius maiore felicitate victuros. Absit ut ad liberandos homines Christus veniens, de illorum praemio qui pro illo interficerentur, nihil egerit, qui pendens in ligno pro eis a quibus interficiebatur, oravit. Aug., Serm. 373, 3: O blessed infants! He only will doubt of your crown in this your passion for Christ, who doubts that the baptism of Christ has a benefit for infants. He who at His birth had Angels to proclaim Him, the heavens to testify, and Magi to worship Him, could surely have prevented that these should not have died for Him, had He not known that they died not in that death, but rather lived in higher bliss. Far be the thought, that Christ who came to set men free, did nothing to reward those who died in His behalf, when hanging on the cross He prayed for those who put Him to death. Rabanus: Non est autem contentus vastatione Bethlehem, sed et adiacentia loca vastavit; nec ullam misericordiam aetatis habuit, a filio unius noctis usque ad filium duorum annorum, qui omnes occideret; unde subdit in Bethlehem et in omnibus finibus eius a bimatu et infra. Rabanus: He is not satisfied with the massacre at Bethlehem, but extends it to the adjacent villages; sparing no age from the child of one night old, to that of two years. Augustinus: In caelo enim viderant magi ignotissimam stellam non ante paucos dies, sed ante finem biennii, sicut inquirenti Herodi patefecerunt; unde a bimatu et infra occidit infantes; propter quod sequitur secundum tempus quod exquisierat a magis. Aug., Serm. 132, App.: The Magi had seen this unknown star in the heavens, not a few days, but two years before, as they had informed Herod when he enquired. This caused him to fix "two years old and under;" as it follows, "according to the time he had enquired of the Magi." Augustinus: Vel quia timebat ne puer cui sidera famulantur, speciem suam paulo super aetatem vel infra transformaret, vel aetatem sui temporis occultaret; ideo videtur pueros a bimatu usque ad pueros unius diei interfecisse. Gloss. ord.: Or because he feared that the Child to whom even stars ministered, might transform His appearance to greater or under that of His own age, or might conceal all those of that age: hence it [p. 83] seems to be that he slew all from one day to two years old. Augustinus de Cons. Evang: Vel aliquorum magis propinquantium periculorum terroribus agitatus, Herodes ab illa cura, scilicet interficiendi pueros, mente abrepta, in aliis potius occupatur; vel potuit credere, magos fallaci stellae visione deceptos, posteaquam non invenerunt quem natum putaverant, erubuisse ad se redire; atque ita timore depulso, a persequendo puero quievit, et sic completis diebus purgationis, tute cum illo ascendere in templum potuerunt. Quis enim non videat unum illum diem regem multis occupatum latere potuisse? Deinde vulgatis rebus quae in templo dictae factaeque fuerant, Herodes sensit se a magis illusum; ac deinde, sicut hic dicitur, multos infantes occidit. Aug., de Cons. Evan., 2, 11: Or, disturbed by pressure of still more imminent dangers, Herod's thoughts are drawn to other thoughts than the slaughter of children, he might suppose that the Magi, unable to find Him whom they had supposed born, were ashamed to return to him. So the days of purification being accomplished, they might go up in safety to Jerusalem. And who does not see the one day they may have escaped the attention of a King occupied with so many cares, and that afterwards when the things done in the Temple came to be spread abroad, then Herod discovered that he had been deceived by the Magi, and then sent and slew the children. Beda in Hom. in festo Innocent.: In hac autem morte puerorum, omnium Christi martyrum pretiosa est mors designata: quod parvuli occisi sunt, significat per humilitatis meritum ad martyrii perveniendum gloriam; quod in Bethlehem et in omnibus finibus eius occisi sunt, ostendit in Iudaea, unde Ecclesiae coepit origo, et ubique per orbem persecutionem saevituram; quod bimi occisi sunt, doctrina et operatione perfectos indicat; qui vero infra, simplices; quod illi quidem occisi sunt, et Christus evasit, insinuat corpora martyrum ab impiis posse perimi, sed Christum ab eis non posse auferri. Bede, Hom. in Nat. Innocent: In this death of the children the precious death of all Christ's martyrs is figured; that they were infants signifies, that by the merit of humility alone can we come to the glory of martyrdom; that they were slain in Bethlehem and the coasts thereof, that the persecution shall be both in Jerusalem whence the Church originated, and throughout the world; in those of two years old are figured the perfect in doctrine and works; those under that age the neophytes; that they were slain while Christ escaped, signifies that the bodies of the martyrs may be destroyed by the wicked, but that Christ cannot be taken from them.
Lectio 9 17 τότε ἐπληρώθη τὸ ῥηθὲν διὰ ἰερεμίου τοῦ προφήτου λέγοντος, 18 φωνὴ ἐν ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς: ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι, ὅτι οὐκ εἰσίν.
17. Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18. In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
Chrysostomus in Matth: Quia Evangelista horrore implevit auditorem, crudelem occisionem narrans, rursus mitigationem apponit ostendens quod haec non facta sunt Deo nequeunte prohibere atque ignorante, sed per prophetam praedicente; unde dicit tunc impletum est. Chrys., Hom. ix: The Evangelist by this history of so bloody a massacre, having filled the reader with horror, now again sooths his feelings, shewing that these things were not done because God could not hinder, or knew not of them; but as the Prophet had foretold. Hieronymus super Ierem.: Hoc Ieremiae testimonium Matthaeus, non secundum Hebraicam veritatem nec iuxta Lxx protulit. Ex quo perspicuum est Evangelistas et apostolos non interpretationem alicuius secutos, sed tamquam Hebraeos, quod legebant Hebraice, suis sermonibus expressisse. Jerome, In Hierem, 31, 15: This passage of Jeremiah has been quoted by Matthew neither according to the Hebrew nor the LXX version. This shews that the [p. 84] Evangelists and Apostles did not follow any one's translation, but according to the Hebrew manner expressed in their own words what they had read in Hebrew. Hieronymus in Matth.: Quod autem dicitur in Rama, non putamus loci nomen esse, quod est iuxta Gabaa, sed Rama excelsum interpretatur; ut sit sensus: vox in excelso audita est, idest longe lateque dispersa. By Ramah we need not suppose that the town of that name near Gibeah is meant; but take it as signifying 'high.' A voice was heard 'aloft,' that is, spread far and wide. Chrysostomus super Matth: Vel quoniam de morte innocentium mittebatur, ideo in excelso audiebatur, secundum illud: vox pauperis penetrat nubes. Quod autem dicit ploratus, fletum parvulorum ostendit; quod autem dicit ululatus, matrum significat lamentum. In parvulis autem mors faciebat finem doloris, in matribus autem semper per memoriam reparatur; et ideo dicit: ululatus multus; Rachel plorans filios suos. Pseudo-Chrys.: Or, it was heard on high, because uttered for the death of the innocent, according to that, "The voice of the poor entereth into the heavens." The 'weeping' means the cries of the children; 'lamentation,' refers to the mothers. In the infants themselves their death ends their cries, in the mothers it is continually renewed by the remembrance of their loss. Hieronymus: De Rachel natus est Beniamin, in cuius tribu non est Bethlehem. Quaeritur ergo quomodo Rachel filios Iudae, idest filios Bethlehem, quasi suos ploret. Respondebimus breviter, quia sepulta sit iuxta Bethlehem in Ephrata, et ex corpusculi hospitio matris nomen accepit. Sive quoniam Iuda et Beniamin duae tribus iunctae erant, et Herodes praeceperat, non solum in Bethlehem interfici pueros, sed et in omnibus finibus eius; per occisionem Bethlehem intelligimus multos etiam de Beniamin fuisse caesos. Jerome: Rachel's son was Benjamin, in which tribe Bethlehem is not situated. How then does Rachel weep for the children of Judah as if they were her own? We answer briefly. She was buried near Bethlehem in Ephrata, and was regarded as the mother, because her body was there entertained. Or, as the two tribes of Judah and Benjamin were contiguous, and Herod's command extended to the coasts of Bethlehem as well as to the town itself, we may suppose that many were slain in Benjamin. Augustinus de quaest. Nov. et Vet. Testam: Vel quia filii Beniamin, qui ad Rachel pertinent, olim a reliquis tribubus extincti sunt, et in praesenti et in futuro erasi. Tunc ergo Rachel coepit filios suos plangere quando filios sororis suae in tali causa vidit occisos, ut aeternae vitae heredes existerent: cui enim aliquid adversum evenit, ex felicitate alterius infausta sua miserius luget. Pseudo-Aug., Hil. Quaest. N. and N. Test. 9. 62: Or, The sons of Benjamin, who were akin to Rachel, were formerly cut off by the other tribes, and so extinct both then and ever after. Then therefore Rachel began to mourn her sons, when she saw those of her sister cut off in such a cause, that they should be heirs of eternal life; for he who has experienced any misfortune, is made more sensible of his losses by the good fortune of a neighbour. Remigius: Assumpsit autem sanctus Evangelista ad exaggerandam magnitudinem luctus, ut diceret etiam Rachelem mortuam plorasse filios suos et noluit consolari, quia non sunt. Remig.: The sacred Evangelist adds, to shew the greatness of the mourning, that even the dead Rachel was roused to mourn her sons; and "would not be comforted because they were not." Hieronymus: Et hoc secundum duplicem intelligentiam: sive quod eos in aeternum mortuos existimaret, sive quod se consolari nollet de his quos scivit esse victuros; ut sit sensus: noluit consolari, de hoc quod non essent. Jerome: This may be understood in two ways; either she thought them dead for all eternity, so that no consolation could comfort her; or, she desired not to receive any comfort for those who she knew had gone into life eternal. Hilarius in Matth.: Non enim non erant hi qui mortui putabantur: in aeternitatis enim profectum per martyrii gloriam efferebantur; consolatio autem rei amissae erat praestanda, non auctae. Rachel Ecclesiae typum praetulit diu sterilis, nunc fecundae. Huius ploratus ex filiis, non idcirco quia peremptos dolebat, auditur, sed quia ab his perimebatur quos primum genitos filios retinere voluisset. Hilary: It could not be that they "were not" who seemed now dead, but by glorious martyrdom they were advanced to eternal life; and consolation is for those who have suffered loss, not for those who have reaped a gain. Rachel affords a type of the Church long barren now at length fruitful. [p. 85] She is heard weeping for her children, not because she mourned them dead, but because they were slaughtered by those whom she would have retained as her first-born sons. Rabanus: Vel significat Ecclesiam quidem plorare sanctorum de hoc saeculo ablationem, sed non ita velle se consolari, ut qui saeculum morte vicerunt, rursus ad saeculi certamina secum redeant toleranda, quia non sunt ultra revocandi in mundum. Rabanus: Or, The Church weeps the removal of the saints from this earth, but wishes not to be comforted as though they should return again to the struggles of life, for they are not to be recalled into life. Glossa: Vel non vult consolari in praesenti, quia non sunt, sed omnem spem et consolationem ad aeternam transmittit vitam. Gloss. ord.: She "will not be comforted" in this present life, for that they are not, but transfers all her hope and comfort to the life to come. Rabanus: Bene autem Rachel, quia ovis vel videns dicitur, Ecclesiam figurat, cuius tota intentio ut Deum contempletur, invigilat; et ipsa est ovis centesima quam pastor in humeris reportat. Rabanus: Rachel is well set for a type of the Church, as the word signifies 'a sheep' or 'seeing;' [margin note: see Ch. 1, note i, p. 19] her whole thought being to fix her eye in contemplation of God; and she is the hundredth sheep that the shepherd layeth on his shoulder.
Lectio 10 19 τελευτήσαντος δὲ τοῦ ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ' ὄναρ τῷ ἰωσὴφ ἐν αἰγύπτῳ 20 λέγων, ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ πορεύου εἰς γῆν Ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου.
19. But when Herod was dead, behold, an Angel of the Lord appeareth in a dream to Joseph in Egypt, 20. Saying, "Arise, and take the young Child and His mother, and go into the land of Israel; for they are dead which sought the young Child's life.
Ex historia Eccles.: Cum pro sacrilegio, quod Herodes in salvatorem commiserat et scelere quod in aequaevos eius peregerat, ultio eum divina perurgeret in mortem, corpus eius, ut Iosephus refert, morbus invasit diversus, ita ut diceretur a vatibus, non morbi corporis haec, sed divinae ultionis esse supplicia. Ipse autem furore iam plenus nobiliores et primarios ex omni Iudaea ad se colligi, et recludi iubet in carcere, mandans, statim ut spiritum exhalasset, omnes interfici ut eius obitum omnis Iudaea defleret invita. Paulo autem antequam novissimum spiritum redderet, Antipatrum filium suum iugulavit, post duos pueros ante necaverat, scilicet Alexandrum et Aristobulum. Talis igitur Herodis finis, qui digna supplicia scelere quod in Bethlehem erga parvulos gesserat, et pro insidiis salvatoris exactus est: ab Evangelista designatur cum dicit defuncto autem Herode. Euseb., Eccles. Hist., 1, 8: For the sacrilege which Herod had committed against the Saviour, and his wicked slaughter of the infants of the same age, the Divine vengeance hastened his end; and his body, as Josephus relates, was attacked by a strange disease; so that the prophets declared that they were not human ailments, but visitations of Divine vengeance. Filled with mad fury, he gives command to seize and imprison the heads and nobles out of all parts of Judaea; ordering that as soon as ever he should breathe his last, they should be all put to death, that so Judaea, though unwillingly, might mourn at his decease. Just before he died he murdered his son, Antipater,(besides two boys put to death before, Alexander and Aristobulus.) Such was the end of Herod, noticed in those words of the Evangelist, "when Herod was dead," and such the punishment inflicted. Hieronymus: Multi propter ignorantiam historiae labuntur in errorem, putantes eumdem esse Herodem a quo in passione dominus irridetur, et qui nunc mortuus esse refertur. Ergo Herodes ille, qui cum Pilato postea amicitias fecit, huius Herodis filius est, frater Archelai, quem Tiberius Caesar Lugdunum relegavit, fratremque eius Herodem successorem regni fecit. Primo ergo Herode defuncto, ecce apparuit Angelus domini in somnis Ioseph in Aegypto dicens: surge, et accipe puerum et matrem eius. Jerome: Many here err from ignorance of history, supposing the Herod who mocked our [p. 86] Lord on the day of His passion, and the Herod whose death is here related, were the same. But the Herod who was then made friends with Pilate was son of this Herod and brother to Archelaus; for Archelaus was banished to Lyons in Gaul, and his father Herod made king in his room, as we read in Josephus. Dionysius de caelesti hierarchia.: Vide quoniam et ipse Iesus super caelestibus essentiis superexistens, ad id quod secundum nos est immutabiliter veniens, non refugit ad se ordinatam et assumptam humanam ordinationem, sed obediens subditur Dei patris per Angelos dispositionibus et per Angelos ipsos annuntiatur Ioseph a patre disposita filii ad Aegyptum recessio, et iterum ad Iudaeam ex Aegypto transductio. Pseudo-Dionysius, Dion. De Cael. Hierarch. 4: See how Jesus Himself, though far above all celestial beings, and coming unchanged to our nature, shunned not that ordinance of humanity which He had taken on Him, but was obedient to the dispositions of His Father made known by Angels. For even by Angels is declared to Joseph the retreat of the Son into Egypt, so ordained of the Father, and His return again to Judaea. Chrysostomus super Matth: Vides enim quia Ioseph ad ministerium Mariae erat electus: eunte enim illa in Aegyptum et redeunte, quis ministerium ei tantae necessitatis impleret nisi desponsata fuisset? Nam prima quidem facie Maria puerum nutriebat et Ioseph conservabat; revera autem puer et matrem nutriebat et Ioseph tuebatur. Sequitur et vade in terram Israel: quasi medicus enim descendit in Aegyptum, ut visitaret eam languentem erroribus, non ut remaneret in ea. Ratio autem reversionis assignatur cum subditur defuncti sunt enim qui quaerebant animam pueri. Pseudo-Chrys.: See how Joseph was set for ministering to Mary; when she went into Egypt and returned, who would have fulfilled to her this so needful ministry, had she not been betrothed? For to outward view, Mary nourished and Joseph defended the Child; but in truth the Child supported His mother and protected Joseph. "Return into the land of Israel;" for He went down into Egypt as a physician, not to abide there, but to succour it sick with error. But the reason of the return is given in the words, "They are dead, &c." Hieronymus: Ex hoc loco intelligimus non solum Herodem, sed etiam sacerdotes et Scribas eo tempore necem domini fuisse meditatos. Jerome: From this we see that not Herod only, but also the Priests and Scribes had sought the Lord's death at that time. Remigius: Sed si multi fuerunt, quomodo in tam brevi spatio extincti sunt? Quia, ut dictum est, Herode mortuo, occisi sunt omnes maiores qui in custodia tenebantur. Remig.: But if they were many who sought his destruction, how came they all to have died in so short a time? As we have related above, all the great men among the Jews were slain at Herod's death. Chrysostomus super Matth: Quod dicitur consilio factum esse, quia consenserunt Herodi, ut inquireret puerum et occideret, quia scriptum est: turbatus est Herodes, et omnis Hierosolyma cum illo. Pseudo-Chrys.: And that is said to have been done by the counsel of God for their conspiring with Herod against the Lord; as it is said, "Herod was troubled, and all Jerusalem with him." Remigius: Aut certe locutus est Evangelista per speciem tropi, quando multi ponuntur pro uno. In hoc autem quod dicit animam pueri, destruuntur haeretici qui dixerunt Christum non sumpsisse animam, sed loco animae habuisse divinitatem. Remig.: Or the Evangelist uses a figure of speech, by which the plural is used for the singular. These words, "the Child's life," overthrow those heretics [margin note: or "soul," i.e. the Apollinarians] who taught that Christ did not take a soul, but had His Divinity in place of a soul. Beda in Hom. de Innocent.: Quod autem occisis pro domino pueris, Herodes non longe post obiit, et Ioseph dominum cum matre ad terram Israel reduxit, significat omnes persecutiones quae contra Ecclesiam erant movendae, persecutorum morte vindicandas, et pacem Ecclesiae denuo reddendam, et sanctos qui latuerant ad sua loca reversuros. Vel quod defuncto Herode, redit ad terram Israel Iesus, denuntiat quod Enoch et Elia praedicantibus, Iudaei, sopita modernae invidiae flamma, fidem veritatis accipient. Bede, Hom. in Nat. Innocent: This slaughter of the infants for the Lord's sake, the death of Herod soon after, and Joseph's return with the Lord and his mother to the land of Israel, is a figure shewing that all the persecutions moved against the Church will be avenged by the death of the persecutor, peace restored to the Church, [p. 87] and the saints who had concealed themselves return to their own places. Or the return of Jesus to the land of Israel on the death of Herod shews, that, at the preaching of Enoch and Elijah [see note, c, below], the Jews, when the fire of modern jealousy shall be extinguished, shall receive the true faith. [ed. note, c: That Enoch and especially Elias will come at the end of the world and by their preaching convert the Jews is affirmed by Tertullian, (de Anima 35. de Resur. c. 22) Origen, (in Joann, i. tom. 5. in Matt. tom. 13) Hilary, (in Matt. xx. 10. xxvi. 5) Chrysostom, (in Matt. xvii. 10) Augustine, (City of God 20, 29. Op. Imp. contra Julian. vi. 30) Pope Gregory, (in Job. lib. xiv. 23. in Joann. Hom. vii. 1) and Damascene, (de Fid. Orth. iv. 26 fin]
Lectio 11 21 ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ. ἀκούσας δὲ ὅτι ἀρχέλαος βασιλεύει τῆς ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ ἡρῴδου ἐφοβήθη ἐκεῖ ἀπελθεῖν: χρηματισθεὶς δὲ κατ' ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς γαλιλαίας, 23 καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην ναζαρέτ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι ναζωραῖος κληθήσεται.
21. And he arose, and took the young Child and His mother, and came into the land of Israel. 22. But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: 23. And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, "He shall be called a Nazarene.
Glossa: Angelicae admonitioni Ioseph non inobediens fuit; unde sequitur qui consurgens, accepit puerum et matrem eius et venit in terram Israel. Non enim determinaverat Angelus in quo loco terrae Israel; ut dubitante Ioseph, iterum revertatur, et frequentiori visitatione Angeli certior redderetur; unde sequitur audiens autem quod Archelaus regnaret in Iudaea pro Herode patre suo, timuit illo ire. Gloss: Joseph was not disobedient to the angelic warning, but "he arose, and took the young Child and his mother, and came into the land of Israel." The Angel had not fixed the particular place, so that while Joseph hesitates, the Angel returns, and by the often visiting him confirms his obedience. Iosephus Antiq. Iud. et de bello Iud.: Habuit siquidem Herodes uxores novem, ex quarum septem numerosam suscepit sobolem: primogenitus eius Antipater ex Iosida, Alexander et Aristobulus ex Mariamne, Archelaus ex Mathaca Samaritide, Herodes Antipas, qui postea tetrarcha fuit, et Philippus, ex Cleopatra Hierosolymitide. Tribus igitur primis ab Herode interfectis, et post mortem eius occasione testamenti patris, Archelao gubernationem regni usurpante, et causa de successione regni ad Caesarem Augustum delata, tandem de consilio senatus omnem Herodis monarchiam distribuit: mediam partem, scilicet Idumaeam et Iudaeam, tradens Archelao sub nomine tetrarchiae, pollicitus se facturum eum regem, si se dignum praebuisset; mediam vero partem in duas secuit tetrarchias: cessitque Galilaea in partem Herodis tetrarchae, Ituraeae vero et Trachonitidis regio Philippo. Factus est ergo post Herodem defunctum Archelaus quasi diarchus, quod dominii genus hic regnum appellat. Josephus: Herod had nine wives, by seven of whom he had a numerous issue. By Josida, his first born Antipater - by Mariamine, Alexander and Aristobulus - by Mathuca, a Samaritan woman, Archelaus - by Cleopatra of Jerusalem, Herod, who was afterwards tetrarch, and Philip. The three first were put to death by Herod; and after his death, Archelaus seized the throne by occasion of his father's will, and the question of the succession was carried before Augustus Caesar. After some delay, he made a distribution of the whole of Herod's dominions in accordance with the Senate's advice. [p. 88] To Archelaus he assigned one half, consisting of Idumaea and Judaea, with the title of tetrarch, and a promise of that of king if he shewed himself deserving of it. The rest he divided into two tetrarchates, giving Galilee to Herod the tetrarch, Ituraea and Trachonitis to Philip. Thus Archelaus was after his father's death a duarch, which kind of sovereignty is here called a kingdom. Augustinus de Cons. Evang: Sed hic aliquis quaeret: quomodo, sicut Lucas narrat, ibant parentes eius per omnes annos pueritiae Christi in Ierusalem, si Archelai timore ibi prohibebantur accedere? Hoc dissolvere non est difficile: fieri enim poterat ut per diem festum, inter tam ingentem turbam latenter ascenderent mox reversuri, cum tamen aliis diebus habitare metuerent: ut nec solemnitate praetermissa essent irreligiosi, nec continua mansione perspicui. Iste quoque intellectus patet; ut quod Lucas dicit per omnes annos eos ascendere solitos in Ierusalem, tunc accipiamus factum cum iam non metueretur Archelaus, qui, secundum historiam Ioseph, solum novem annis regnavit. Sequitur et admonitus in somnis secessit in partes Galilaeae. Sed forte hic quispiam moveatur: cum Matthaeus dixerit, ideo timuisse Ioseph cum puero redeuntem ire in Iudaeam quia pro patre suo Herode Archelaus filius eius regnabat, quomodo potuit ire in Galilaeam, ubi alius filius eius Herodes tetrarcha erat, ut Lucas testatur? Quasi vero ipsa sint tempora quibus puero timebatur, quae Lucas commemoravit, quae usque adeo mutata erant ut in ipsa Iudaea non rex esset Archelaus, sed praeses Pilatus. Aug., De Con. Evan. ii. 10: Here is may be asked, How then could his parents go up every year of Christ's childhood to Jerusalem, as Luke relates, if fear of Archelaus now prevented them from approaching it? This difficulty is easily solved. At the festival they might escape notice in the crowd, and by returning soon, where in ordinary times they might be afraid to live. So they neither became irreligious by neglecting the festival, nor notorious by dwelling continually in Jerusalem. Or it is open to us to understand Luke when he says, they "went up every year," as speaking of a time when they had nothing to fear from Archelaus, who, as Josephus relates, reigned only nine years. There is yet a difficulty in what follows; "Being warned in a dream, he turned aside into the parts of Galilee." If Joseph was afraid to go into Judaea because one of Herod's sons, Archelaus, reigned there, how could he go into Galilee, where another of his sons Herod was tetrarch, as Luke tells us? As if the times of which Luke is speaking were times in which there was any longer need to fear for the Child, when even in Judaea things were so changed, that Archelaus no longer ruled there, but Pilate was governor. Glossa: Sed tunc quaeritur: quare non timuit Ioseph in Galilaeam ire, cum et ibi Archelaus regnaret? Sed melius potuit latere cum puero in Nazareth, quam in Ierusalem, ubi erat caput regni et assiduus Archelaus. Gloss. ord.: But then we might ask, why was he not afraid to go into Galilee, seeing Archelaus ruled there also? He could be better concealed in Nazareth than in Jerusalem, which was the capital of the kingdom, and where Archelaus was constantly resident. Chrysostomus in Matth: Immo quia regionem ortus sui mutavit, res in posterum caligine obducta est. Omnis quippe impetus persequentis in Bethlehem eiusque fines desaevierat. Venit igitur Ioseph in Nazareth et periculum fugiens et in patriam rediens; unde sequitur et veniens habitavit in civitate quae vocatur Nazareth. Chrys.: And when he had once left the country of His birth, all the occurrences passed out of mind; the rage of persecution had been spent in Bethlehem and its neighbourhood. By choosing Nazareth therefore, Joseph both avoided danger, and returned to his country. Augustinus de Cons. Evang: Forte et hoc movet, quomodo dicat Matthaeus, propterea cum puero Iesu parentes eius isse in Galilaeam, quia metu Archelai in Ierusalem ire noluerint; cum propterea magis esse in Galilaea videantur, quia civitas eorum erat Nazareth Galilaeae, sicut Lucas non tacuit. Sed intelligendum est, quia ubi Angelus in somnis in Aegypto dixit ad Ioseph: vade in terram Israel, sic intellectum primo esse a Ioseph, ut putaret rectius esse pergere in Iudaeam: ipsa enim primitus intelligi potuit terra Israel. Postquam vero comperit ibi regnare Archelaum, noluit obiicere se periculo, cum posset terra Israel etiam Galilaea intelligi, quia et ipsam populus Israel incolebat. Quamquam possit et aliter solvi: quia potuit videri parentibus Christi non esse habitandum ibi cum puero, nisi in Ierusalem ubi erat templum domini; et illuc ivissent, nisi Archelai praesentia terrerentur. Non autem divinitus iubebantur in Iudaea vel in Ierusalem habitare, ut de Archelao quod timebant deberent contemnere; sed in terra Israel, in qua etiam, ut dictum est, poterat intelligi Galilaea. Aug., de Con. Evan., ii, 9: This may perhaps occur to some, that Matthew says His parents went with the Child Jesus to Galilee because they feared Archelaus, when it should seem most probable that they chose Galilee because Nazareth was [p. 89] their own city, as Luke has not forgot to mention. We must understand, that when the Angel in the vision in Egypt said to Joseph, "Go into the land of Israel," Joseph understood the command to be that he should go straight into Judaea, that being properly "the land of Israel." But finding Archelaus ruling there, he would not court the danger, as "the land of Israel" might be interpreted to extend to Galilee, which was inhabited by children of Israel. Or we may suppose His parents supposed that Christ should dwell no where but in Jerusalem, where was the temple of the Lord, and would have gone thither had not the fear of Archelaus hindered them. And they had not been commanded from God to dwell positively in Judaea, or Jerusalem, so as that they should have despised the fear of Archelaus, but only in the land of Israel generally, which they might understand of Galilee. Hilarius in Matth.: Verum typica ratio conservata est: Ioseph enim apostolorum tenet speciem, quibus Christus circumferendus est creditus. Hi tamquam Herode mortuo, idest populo eius in passione domini deperdito, Iudaeis praedicare sunt iussi (missi enim erant ad oves perditas domus Israel); sed manente hereditariae infidelitatis dominatu, metuunt et recedunt; admoniti per visum, spiritus sancti donum in gentibus contemplantes, ad eas conferunt Christum. Hilary: But the figurative intepretation holds good any way. Joseph represents the Apostles, to whom Christ is entrusted to be borne about. These, as though Herod were dead, that is, his people being destroyed in the Lord's passion, are commanded to preach the Gospel to the Jews; they are sent to the lost sheep of the house of Israel. But finding the seed of their hereditary unbelief still abiding, they fear and withdraw; admonished by a vision, to wit, seeing the Holy Ghost poured upon the Gentiles, they carry Christ to them. Rabanus: Vel hoc ultima tempora Ecclesiae designat, quando plurimis Iudaeorum ad praedicationem Enoch et Eliae conversis, ceteri ad instinctum Antichristi contra fidem pugnabunt. Pars igitur Iudaeae in qua regnabat Archelaus, Antichristi sequaces ostendit; Nazareth autem Galilaeae, quo transfertur Christus, partem eiusdem gentis quae fidem est susceptura designat: unde Galilaea transmigratio, Nazareth autem flos virtutum interpretatur, quia Ecclesia quo ardentius a terrenis ad caelestia transmigrat, eo magis virtutum flore et germine abundat. Rabanus: Or, we may apply it to the last times of the Jewish Church, when many Jews having turned to the preaching of Enoch and Elijah, the rest filled with the spirit of Antichrist shall fight against the faith. So that part of Judaea where Archelaus rules, signifies the followers of Antichrist; Nazareth of Galilee, whither Christ is conveyed, that part of the nation that shall embrace the faith. Galilee means, 'removal;' Nazareth, 'the flower of virtues;' for the Church the more zealously she removes from the earthly to the heavenly, the more she abounds in the flower and fruit of virtues. Glossa: Huic autem prophetae testimonium adiungit dicens ut impleretur quod dictum est per prophetas, quoniam Nazaraeus vocabitur. Gloss: To this he adds the Prophet's testimony, saying, "That is might be fulfilled which was spoken by the Prophets, &c." Hieronymus: Si fixum de Scripturis posuisset exemplum, nunquam diceret quod dictum est per prophetas; sed simpliciter: quod dictum est per prophetam. Nunc autem pluraliter prophetas vocans, ostendit se non verba de Scripturis sumpsisse, sed sensum. Nazaraeus interpretatur sanctus; sanctum autem dominum futurum omnis Scriptura commemorat. Possumus et aliter dicere: quod etiam eisdem verbis iuxta Hebraicam veritatem in Isaia scriptum sit: exiet virga de radice Iesse, et Nazaraeus de radice eius consurget. Jerome: Had he meant to quote a particular text, he would not have written 'Prophets,' but 'the Prophet.' By thus using the plural he evidently [p. 90] does not take the words of any one passage in Scripture, but the sense of the whole. Nazarene is interpreted, 'Holy,' [ed. note, d: נדר] and that the Lord would be Holy, all Scripture testifies. Otherwise we may explain that it is found in Isaiah rendered to the strict letter of the Hebrew. [margin note: c. 11. 1] "There shall come a Rod out of the stem of Jesse, and a Nazarene shall grow out of His roots." [ed. note, e: As if נצר] Chrysostomus super Matth: Aut forte legerunt et aliquos prophetas ita dicentes, qui non sunt nobis canonizati, sicut Nathan et Esdra. Et quoniam hoc prophetatum erat, manifestat Philippus dicens ad Nathanaelem: quem scripsit Moyses in lege, invenimus Iesum a Nazareth. Unde etiam prius Christiani Nazaraei vocabantur; sed apud Antiochiam mutatum est hoc nomen, et dicti sunt Christiani. Pseudo-Chrys.: They might have read this in some Prophets who are not in our canon, as Nathan or Esdras. That there was some prophecy to this purport is clear from what Philip says to Nathanael. "Him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth." [John 1:15] Hence the Christians were at first called Nazarenes, at Antioch their name was changed to that of 'Christians.' Augustinus de Cons. Evang: Haec autem omnia quae sunt a narratione magorum et deinceps, Lucas tacet. Hoc proinde cognoscendum, quod deinceps ad cetera valeat: sic unumquemque Evangelistarum contexere narrationem suam, ut tanquam nihil praetermittentis series digesta videatur; tacitis enim quae non vult dicere, sic ea quae vult dicere illis quae dicebat adiungit ut ipsa continuo sequi videantur; sed cum alter dicit ea quae alter tacuit, diligenter ordo consideratus indicat locum ubi ea potuerint a quo praetermissa sunt, transiliri. Aug., de Con. Evan., ii, 5: The whole of this history, from the account of the Magi inclusively, Luke omits. Let it be here noticed once for all, that each of the Evangelists writes as if he were giving a full and complete history, which omits nothing; where he really passes over any thing, he continues his thread of history as if he had told all. Yet by a diligent comparison of their several narratives, we can be at no loss to know where to insert any particular that is mentioned by one and not by the other.
Caput 3 Gospel of Matthew, Chapter 3 [p. 91] Lectio 1 1 ἐν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται ἰωάννης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήμῳ τῆς ἰουδαίας 2 [καὶ] λέγων, μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 3 οὗτος γάρ ἐστιν ὁ ῥηθεὶς διὰ ἠσαΐου τοῦ προφήτου λέγοντος, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.
1. In those days came John the Baptist, preaching in the wilderness of Judaea, 2. And saying, "Repent ye: for the kingdom of heaven is at hand." 3. For this is he that was spoken of by the Prophet Esaias, saying, "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight."
Chrysostomus super Matth: Sol appropians, antequam appareat, mittit radios suos et facit albescere orientem, ut praecedens aurora adventum diei demonstret; sic dominus natus in mundo, antequam appareat, per doctrinam spiritus sui fulgore transmisso illuminavit Ioannem, ut praecedens ille adventum annuntiet salvatoris: et ideo post ortum Christi enarratum, doctrinam eius enarraturus Evangelista et Baptismum, in quo testimonium habuit, de praecursore et Baptista praemittit, dicens in diebus autem illis venit Ioannes Baptista praedicans in deserto. Pseudo-Chrys.: The Sun as he approaches the horizon, and before he is yet visible, sends out his rays and makes the eastern sky to glow with light, that Aurora going before may herald the coming day. Thus the Lord at His birth in this earth, and before He shews Himself, enlightens John by the rays of His Spirit's teaching, that he might go before and announce the Saviour that was to come. Therefore after having related the birth of Christ, before proceeding to His teaching and baptism, (wherein he received such testimony,) he first premises somewhat of the Baptist and forerunner of the Lord. "In those days, &c." Remigius: His autem verbis, beati Ioannis non solum tempus et locum et personam, sed etiam officium et studium demonstrat. Tempus generale demonstrat cum dicit in diebus autem illis. Remig.: In these words we have not only time, place, and person, respecting St. John, but also his office and employment. First the time, generally; "In those days." Augustinus de Cons. Evang: Hoc autem tempus Lucas per terrenas potestates expressit cum dixit: anno quintodecimo. Sed intelligere debemus Matthaeum cum diceret in diebus illis, in multo longiori spatio accipi voluisse. Mox enim ut narravit regressum de Aegypto Christum, quod utique tempore pueritiae vel infantiae factum est, ut possit stare quod Lucas de illo cum duodecim esset annorum narravit, continuo intulit in diebus autem illis: non utique pueritiae tantum illius dies insinuans, sed omnes dies ab eius nativitate usque quo praedicare coepit Ioannes. Aug., de Cons. Evan., ii, 6: Luke describes the time by the reigning sovereigns. [Luke 3:1] But Matthew must be understood to speak of a wider space of time by the phrase 'those days,' than the fifteenth year of Tiberius. Having related Christ's return from Egypt, which must be placed in early boyhood or even infancy, to make it agree with what Luke has told of His being in the [p. 92] temple at twelve years old, he adds directly, "In those days," not intending thereby only the days of His childhood, but all the days from His birth to the preaching of John. Remigius: Personam ostendit cum dicit venit Ioannes; idest, manifestavit se, qui tamdiu prius latuerat. Remig.: The man is mentioned in the words "came John," that is, shewed himself, having abode so long in obscurity. Chrysostomus: Sed quare necessarium fuit ut Ioannes Christum praeveniret operum testimonio Christum praedicante? Primo quidem ut hinc Christi dignitatem discas, quod sicut pater, ita et ipse prophetas habet, secundum illud Zachariae: et tu, puer, propheta altissimi vocaberis. Deinde ut nullam causam inverecundiae Iudaeis relinquat: quod et ipse demonstrat dicens: venit Ioannes neque manducans neque bibens, et dicunt: Daemonium habet. Venit filius hominis manducans et bibens, et dicunt: ecce homo edax. Sed et aliter necessarium erat ab alio prius dici quae de Christo erant, et non ab ipso; alias Iudaei quid dixissent, qui post testimonium Ioannis dixerunt: tu testimonium perhibes de teipso? Testimonium tuum non est verum. Chrys.: But why must John thus go before Christ with a witness of deeds preaching Him? First; that we might hence learn Christ's dignity, that He also, as the Father has, has prophets, in the words of Zacharias, "And thou, Child, shalt be called the Prophet of the Highest." [Luke 1:76] Secondly; That the Jews might have no cause for offence; as He declared, "John came neither eating nor drinking, and they say, He hath a devil. The Son of Man came eating and drinking, and they say, Behold a gluttonous man." [Luke 7:33-34] It needeth moreover that the things concerning Christ should be told by some other first, and not by Himself; or what would the Jews have said, who after the witness of John made complaint, "Thou bearest witness of thyself, thy witness is not true." [John 8:!3] Remigius: Officium subiungit cum dicit Baptista: in quo domini viam praeparavit: nisi enim baptizari homines consuescerent, Baptismum Christi abhorrerent. Studium ostendit cum ait praedicans. Remig., ap. Anselm: His office; "the Baptist;" in this he prepared the way of the Lord, for had not men been used to be baptized, they would have shunned Christ's baptism. His employment; "Preaching." Rabanus: Quia etiam Christus praedicaturus erat: postquam enim visum fuit idoneum tempus, scilicet circa triginta annos, incipiens praedicationem suam, viam domini praeparavit. Rabanus: For because Christ was to preach, as soon as it seemed the fit time, that is, about thirty years of age, he began by his preaching to make ready the way for the Lord. Remigius: Locum subiungit dicens in deserto Iudaeae. Remig.: The place; "the desert of Judaea." Maximus: Ubi ad praedicationem eius nec insolens turba perstreperet nec infidelis auditor rediret, sed hi tantum audire possent qui praedicationem cura divini cultus expeterent. Maximus, Hom. in Joan. Bap. nat. 1: Where neither a noisy mob would interrupt his preaching, and whither no unbelieving hearer would retire; but those only would hear, who sought to his preaching from motives of divine worship. Hieronymus super Isaiam: Vel in hoc considerandum est quod salutare Dei et gloria domini non praedicatur in Ierusalem sed in solitudine Ecclesiae et in deserta gentium multitudine. Jerome, in Isa 40. 3: consider how the salvation of God, and the glory of the Lord, is preached not in Jerusalem, but in the solitude of the Church, in the wilderness to multitudes. Hilarius in Matth.: Vel etiam ad Iudaeam venit desertam Dei frequentatione, non populi, ut praedicationis locus, eorum quibus praedicatio erat missa, solitudinem testaretur. Hilary: Or, he came to Judaea, desert by the absence of God, not of population, that the place of preaching might witness the few to whom the preaching was sent. Glossa: Vel typice desertum significat vitam a mundi illecebris segregatam, quae poenitentibus competit. Gloss. ap. Anselm: The desert typically means a life removed from the temptations of the world, such as befits the penitent. Augustinus de utilitate poenitentiae: Nisi autem poeniteat aliquem vitae veteris, novam non potest inchoare. Aug. Serm.: Unless one repent him of his former life, he cannot begin a new life. Hilarius: Et ideo poenitentiam, regno caelorum appropinquante, pronuntiat, per quam est reditus ab errore, recursus a crimine, et post vitiorum pudorem professio desinendi, dicens poenitentiam agite. Hilary: He therefore preaches repentance when the Kingdom of Heaven approaches; by which [p. 93] we return from error, we escape from sin, and after shame for our faults, we make profession of forsaking them. Chrysostomus super Matth: Ubi manifestat in ipso principio, quia benigni regis est nuntius: non enim peccatoribus minus intendebat, sed indulgentiam promittebat. Solent reges nato sibi filio, indulgentiam in regno suo donare; sed ante transmittunt acerbissimos exactores. Deus autem nato sibi filio, volens donare indulgentiam peccatorum, praemisit quasi exactorem exigentem, et dicentem poenitentiam agite. O exactio quae non fecit pauperes, sed divites reddit. Nam cum quis debitum iustitiae suae reddiderit, Deo nihil praestat, sed sibi lucrum suae salutis acquirit. Poenitentia enim cor emundat, sensus illuminat et ad susceptionem Christi praeparat humana praecordia; unde subiungit appropinquabit enim regnum caelorum. Pseudo-Chrys.: In the very commencement he shews himself the messenger of a merciful Prince; he comes not with threats to the offender, but with offers of mercy. It is a custom with kings to proclaim a general pardon on the birth of a son, but first they send throughout their kingdom officers to exact severe fines. But God willing at the birth of His Son to give pardon of sins, first sends His officer proclaiming, "Repent ye." O exaction which leaves none poor, but makes many rich! For even when we pay our just debt of righteousness we do God no service, but only gain our own salvation. Repentance cleanses the heart, enlightens the sense, and prepares the human soul for the reception of Christ, as he immediately adds, "For the Kingdom of Heaven is at hand." Hieronymus: Primus Baptista Ioannes regnum caelorum praedicat, ut praecursor domini hoc honoretur privilegio. Jerome: John Baptist is the first to preach the Kingdom of Heaven, that the forerunner of the Lord may have this honourable privilege. Chrysostomus in Matth: Ideoque quod nunquam Iudaei audierunt neque etiam a prophetis, caelos et regnum quod ibi est, praedicat, et nihil de cetero de terra dicit. Sic ergo ex novitate eorum quae dicuntur erigit eos ad quaerendum eum qui praedicatur. Chrys.: And he preaches what the Jews had never heard, not even from the Prophets, Heaven, namely, and the Kingdom that is there, and of the kingdoms of the earth he says nothing. Thus by the novelty of those things of which he speaks, he gains their attention to Him whom he preaches. Remigius: Regnum autem caelorum quatuor modis dicitur: nempe Christus, secundum illud: regnum Dei intra vos est; sancta Scriptura, secundum illud: auferetur a vobis regnum Dei, et dabitur genti facienti fructum eius; sancta Ecclesia, secundum illud: simile est regnum caelorum decem virginibus; supernum solium, secundum illud: multi venient ab oriente et occidente, et recumbent in regno caelorum; et hoc totum hic potest intelligi. Remig.: "The Kingdom of Heaven" has a fourfold meaning. It is said, of Christ, as "The Kingdom of God is within you." [Luke 17:21] Of Holy Scripture, as, "The Kingdom of God shall be taken from you, and shall be given to a nation bringing forth the fruits thereof." [Matt 21:43] Of the Holy Church, as, "The Kingdom of Heaven is like unto ten virgins." [Matt 25:1] Of the abode above, as, "Many shall come from the East and the West, and shall sit down in the Kingdom of Heaven." [Matt 8:11] And all these significations may be here understood. Glossa: Dicit autem appropinquabit regnum caelorum, quia nisi appropinquaret, nemo redire posset, quia infirmi et caeci via, quae est Christus, carebant. Gloss. ord.: "The Kingdom of Heaven" shall come nigh you; for if it approached not, none would be able to gain it; for weak and blind they had not the way, which was Christ. Augustinus de Cons. Evang: Haec autem verba Ioannis alii Evangelistae praetermiserunt. Iam vero quod sequitur hic est qui dictus est per Isaiam prophetam dicentem: vox clamantis in deserto: rectas facite semitas eius, ambigue positum est, nec elucet utrum ex persona sua Evangelista commemoraverit, an adhuc verba eiusdem Ioannis secutus adiunxerit, ut totum hoc Ioannes dixisse intelligatur: poenitentiam agite: appropinquabit enim regnum caelorum. Hic est enim de quo dictum est per Isaiam prophetam. Neque enim hoc movere debet quia non ait: ego sum, sed hic est; nam et Matthaeus dixit: invenit hominem sedentem in telonio, et non dixit: invenit me. Quod si ita est, non est mirum si et interrogatus quid diceret de seipso, sicut narrat Ioannes Evangelista, respondit: ego vox clamantis in deserto. Aug., de Cons. Evan., ii, 12: The other Evangelists omit these words of John. What follows, "This is He, &c." it is not clear whether the Evangelist speaks them in his own person, or whether they are part of John's preaching, and the whole from "Repent ye," to "Esaias the prophet," is to be assigned to John. It is of no importance [p. 94] that he says, "This is he," and not, "I am he;" for Matthew speaking of himself says, "He found a man sitting at the toll-office;" [Matt 9:9] not "He found me." Though when asked what he said of himself, he answered, as is related by John the Evangelist, "I am the voice of one crying in the wilderness." Gregorius in Evang: Sicut autem, quia unigenitus filius verbum patris vocatur, secundum illud: in principio erat verbum. Ex ipsa autem nostra locutione cognoscimur, quia vox sonat ut verbum possit audiri. Adventum itaque domini Ioannes praecurrens vox dicitur, quia per eius ministerium patris verbum ab hominibus auditur. Greg., Hom. in Ev., i. 7: It is well known that the Only-begotten Son is called the Word of the Father; as in John, "In the beginning was the Word." [John 1:1] But it is by our own speech that we are known; the voice sounds that the words may be heard. Thus John the forerunner of the Lord's coming is called, "The voice," because by his ministry the voice of the Father is heard by men. Chrysostomus super Matth: Vox etiam est sonus confusus, nullum secretum cordis ostendens, sed hoc tantummodo significans quia vult aliquid dicere ille qui clamat; verbum autem est sermo mysterium cordis aperiens. Ad haec, vox inter homines et animalia communis est; verbum autem est hominum tantum. Ideo ergo Ioannes dictus est vox, non verbum, quia per eum Deus sua consilia non demonstravit, sed hoc solum quod Deus aliquid facere in hominibus meditabatur; postea autem per filium suum plenissime mysterium suae voluntatis aperuit. Pseudo-Chrys.: The voice is a confused sound, discovering no secret of the heart, only signifying that he who utters it desires to say somewhat; it is the word that is the speech that openeth the mystery of the heart. Voice is common to men and other animals, word peculiar to man. John then is called the voice and not the word, because God did not discover His counsels through him, but only signified that He was about to do something among men; but afterwards by His Son he fully opened the mystery of his will. Rabanus: Qui recte vox clamantis ob fortitudinem praedicationis dicitur. Tribus autem modis clamor accidit: hoc est, si longe positus est cui loquatur, si surdus, si per indignationem; et haec humano generi acciderunt. Rabanus: He is rightly called, "The voice of one crying," on account of the loud sound of his preaching. Three things cause a man to speak loud; when the person he speaks to is at a distance, or is deaf, or if the speaker be angry; and all these three were then found in the human race. Glossa: Est igitur Ioannes quasi vox verbi clamantis: verbum enim clamat in voce, idest Christus in Ioanne. Gloss: John then is, as it were, the voice of the word crying. The word is heard by the voice, that is, Christ by John. Beda: Sicut etiam clamavit in omnibus qui a principio aliquid divinitus dixerunt; et tamen iste solus est vox: quia per eum praesens verbum ostenditur, quod alii longe nuntiaverunt. Bede, Gloss. ord. in cap. iv. 1: In like manner has He cried from the beginning through the voice of all who have spoken aught by inspiration. And yet is John only called, "The voice;" because the Word which others shewed after off, he declares as nigh. Gregorius in Evang: Ipse autem Ioannes est clamans in deserto, quia derelictae ac destitutae Iudaeae solatium redemptoris annuntiat. Greg., Hom. in Ev., i. 7. 2: "Crying in the desert," because he shews to deserted and forlorn Judaea the approaching consolation of her Redeemer. Remigius: Quantum autem ad historiam attinet, in deserto clamabat, quia remotus erat a turbis Iudaeorum. Quid autem clamet, insinuat cum subiungit parate viam domini. Remig.: Though as far as historical fact is concerned, he chose the desert, to be removed from the crowds of people. What the purport of his cry was is insinuated, when he adds, "Make ready the way of the Lord." Chrysostomus super Matth: Sicut enim magno regi in expeditionem venturo praeparatores praecedunt qui sordida abluunt, dirupta componunt, sic et dominum nostrum praecessit Ioannes, qui ab humanis cordibus poenitentiae scopis peccatorum sordes eiiceret, et quae dissipata fuerant, spiritualium praeceptorum ordinatione componeret. Pseudo-Chrys.: As a great King going on a progress is preceded by couriers to cleanse what is foul, repair what is broken down; so John preceded the Lord to cleanse the human heart from the filth [p. 95] of sin, by the besom of repentance, and to gather by an ordinance of spiritual precepts those things which had been scattered abroad. Gregorius in Evang: Omnis autem qui fidem rectam et bona opera praedicat, domino ad corda audientium viam parat, rectas domino semitas facit, dum mundas animo cogitationes per sermonem bonae praedicationis format. Greg., Hom. in Ev. i. 20. 3: Every one who preacheth right faith and good works, prepares the Lord's way to the hearts of the hearers, and makes His paths straight, in cleansing the thoughts by the word of good preaching. Glossa: Vel fides est via qua verbum ad cor descendit: cum mores in melius mutantur, fiunt semitae rectae. Gloss. interlin.: Or, faith is the way by which the word reaches the heart; when the life is amended the paths are made straight.
Lectio 2 4 αὐτὸς δὲ ὁ ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, ἡ δὲ τροφὴ ἦν αὐτοῦ ἀκρίδες καὶ μέλι ἄγριον.
4. And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
Chrysostomus super Matth: Postquam ostendit quia ipse est vox clamantis in deserto, prudenter Evangelista subiunxit ipse autem Ioannes habebat vestimentum de pilis camelorum, in quo ostenditur quae sit vita ipsius: nam ipse quidem testificabatur de Christo, vita autem eius de ipso. Nemo autem potest esse alterius testis idoneus, nisi prius fuerit suus. Pseudo-Chrys.: Having said that he is the voice of one crying in the desert, the Evangelist well adds, "John had his clothing of camel's hair;" thus shewing what his life was; for he indeed testified of Christ, but his life testified of himself. No one is fit to be another's witness till he has first been his own. Hilarius in Matth.: Fuerant enim praedicanti Ioanni et locus opportunior et vestitus utilior et cibus aptior. Hilary: For the preaching of John no place more suitable, no clothing more useful, no food more fitted. Hieronymus: De pilis enim camelorum habebat vestimentum, non de lana. Aliud austerae vestis indicium est, aliud luxuriae mollioris. Jerome: His raiment of camel's hair, not of wool - the one the mark of austerity in dress, the other of a delicate luxury. Chrysostomus super Matth: Servis autem Dei non convenit habere vestimentum ad speciem visionis vel ad carnis delectamentum, sed tantum ad tegumentum nuditatis. Habebat enim Ioannes vestem non mollem neque delicatam, sed cilicinam, gravem et asperam, et conterentem corpus potius quam foventem, ut de virtute animae eius ipse habitus corporis loqueretur. Sequitur et zonam pelliceam circa lumbos suos. Consuetudo enim erat apud Iudaeos ut zonis laneis uterentur: ideo iste, quasi durius aliquid facere volens, zona pellicea cingebatur. Pseudo-Chrys.: It becomes the servants of God to use a dress not for elegant appearance, or for cherishing of the body, but for a covering of the nakedness. Thus John wears a garment not soft and delicate, but hairy, heavy, rough, rather wounding the skin than cherishing it, that even the very clothing of his body told of the virtue of his mind. It was the custom of the Jews to wear girdles of wool; so he desiring something less indulgent wore one of skin. Hieronymus: Porro quod sequitur, esca eius erat locustae et mel silvestre, habitatori solitudinis congruum est, ut non delicias ciborum, sed necessitates humanae carnis expleret. Jerome: Food moreover suited to a dweller in the desert, no choice viands, but such as satisfied the necessities of the body. Rabanus: Tenui victu contentus, et ex minutis volatilibus et melle invento in truncis arborum. In dictis autem Arnulphi Galliarum episcopi reperimus minimum genus locustarum fuisse in deserto Iudaeae, quae corpusculis in modum digiti manus exilibus et brevibus in herbis facile capiuntur, coctaeque in oleo pauperem praebent gustum. Similiter narrat, in eodem deserto esse arbores habentes lata folia et rotunda, lactei coloris, et melliti saporis, quae natura fragilia manibus fricantur et eduntur, et hoc est quod mel silvestre dicitur. Rabanus: Content with poor fare; to wit, small insects and honey gathered from the trunks of trees. In the sayings of Arnulphus [ed. note: Arnulphus, who visited Palestine 705; his travels to the Holy Land written from his mouth by Adamannus, Abbot of Lindisferne, are still extant.], Bishop of Gaul, we find that there was a very small kind of locust in the deserts of Judaea, with bodies about the thickness of a finger and short; they are easily taken among the grass, and when cooked in oil form a poor [p. 96] kind of food. He also relates, that in the same desert there is a kind of tree, with a large round leaf, of the colour of milk and taste of honey, so friable as to rub to powder in the hand, and this is what is intended by wild honey. Remigius: Sub hoc autem habitu vestimentorum et vilitate ciborum ostendit se peccata totius generis humani deflere. Remig.: In this clothing and this poor food, he shews that he sorrows for the sins of the whole human race. Rabanus: Potest et habitus et gustus eius, qualitatem internae conversationis exprimere: nam austerioribus utebatur indumentis quia vitam peccantium increpavit. Rabanus: His dress and diet express the quality of his inward conversation. His garment was of an austere quality, because he rebuked the sinner's life. Hieronymus: Zona quidem pellicea, qua cinctus fuit et Elias, mortificationis est indicium. Jerome: His girdle of skin, which Elias also bare, is the mark of mortification. Rabanus: Locustas et mel silvestre edebat quia dulcius sapiebat turbis praedicatio eius; sed citius finem sortita est: in melle enim dulcedo, in locustis est alacer volatus, sed cito deciduus. Rabanus: He ate locusts and honey, because his preaching was sweet tot he multitude, but was of short continuance; and honey has sweetness, locusts a swift flight but soon fall to the ground. Remigius: Per Ioannem autem, qui Dei gratia interpretatur, significatur Christus, qui mundo gratiam attulit; per vestimentum illius designatur Ecclesia gentium. Remig.: In John (which name is interpreted 'the grace of God,') is figured Christ who brought grace into the world; in his clothing, the Gentile Church. Hilarius in Matth.: Cum exuviis immundarum pecudum, quibus gentiles pares existimantur, Christi praedicator induitur, fitque sanctificatum habitu prophetali quidquid in eis vel inutile fuerat vel sordidum. Zonae autem praecinctio, efficax in omne opus bonum est apparatus, ut ad omne ministerium Christi simus accincti. In esum etiam eliguntur locustae fugaces hominum, et ad omnem adventum nostri sensus evolantes: nos scilicet, qui ab omni sermone et congressu ipsis quibusdam corporis saltibus efferebamur voluntate vagi, in operibus inutiles, in verbis queruli, sede peregrini; nunc sumus sanctorum alimonia et satietas prophetarum electi, simul cum melle silvestri, dulcissimum ex nobis cibum non ex alveariis legis, sed ex truncis silvestrium arborum praebituri. Hilary: The preacher of Christ is clad in the skins of unclean beasts, to which the Gentiles are compared, and so by the Prophets' dress is sanctified whatever in them was useless or unclean. The girdle is a thing of much efficacy to every good work, that we may be girt for every ministry of Christ. For his food are chosen locusts, which fly the face of man, and escape from every approach, signifying ourselves who were borne away from every word or speech of good by a spontaneous motion of the body, weak in will, barren in works, fretful in speech, foreign in abode, are now become the food of the Saints, chosen to fill the Prophets' desire, furnishing our most sweet food not from the hives of the law, but from the trunks of wild trees.
Lectio 3 5 τότε ἐξεπορεύετο πρὸς αὐτὸν ἱεροσόλυμα καὶ πᾶσα ἡ ἰουδαία καὶ πᾶσα ἡ περίχωρος τοῦ ἰορδάνου, 6 καὶ ἐβαπτίζοντο ἐν τῷ ἰορδάνῃ ποταμῷ ὑπ' αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.
5. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, 6. And were baptized of him in Jordan, confessing their sins.
Chrysostomus super Matth: Conversatione Ioannis exposita, convenienter subiungit tunc exibat ad eum; amplius enim resonabat conversatio vitae eius in eremo, quam vox clamoris ipsius. Pseudo-Chrys.: Having described the preaching of John, he goes on to say, "There went out to him," for his severe life preached yet more loudly in the desert than the voice of his crying. Chrysostomus in Matth: Erat enim mirabile in humano corpore tantam patientiam videre: quod denique et Iudaeos magis attrahebat, magnum Eliam in eo videntes. Conferebat autem ad stuporem quod dereliquerat eos gratia prophetarum, et post longum tempus reversa videbatur ad eos. Praedicationis etiam modus immutatus ad id proderat: nihil enim assuetorum apud alios prophetas audiebant, puta praelia et victorias Babylonicas et Persicas, sed caelos, et quidem illic regnum, et supplicium Gehennae. Dicit autem tunc exibat ad eum Ierosolyma et omnis Iudaea et omnis regio circa Iordanem, et baptizabantur ab eo in Iordane. Chrys.: For it was wonderful to see such [p. 97] fortitude in a human body; this it was that chiefly attracted the Jews, seeing in him the great Elias. It also contributed to fill them with wonder that the grace of Prophecy had long failed among them, and now seemed to have at length revived. Also the manner of his preaching being other than that of the old prophets had must effect; for now they heard not such things as they were wont to hear, such as wars, and conquests of the king of Babylon, or of Persia; but of Heaven and the Kingdom there, and the punishment of hell. Glossa: Baptismo praecurrente, non peccata dimittente. Gloss. interlin.: This baptism was only a forerunning of that to come, and did not forgive sins. [ed. note: Tertullian (de Bapt. 10. 11) S. Jerome (adv. Lucifer. 7) S. Gregory (Hom. in Evang. vii. 3) Theophylact in Marc. ch. i. S. Augustine (de Bapt. e Donat. v. 10) considered that S. John's baptism gave a sort of suspensive or implicit remission, to be realized in the Atonement; and S. Cyril. Hieros. Cat. iii. 7-9. S. Greg. Nyss. in laud. Bas. t. 3. p. 482. vid. Dr. Pusey on Baptism, Ed. 2. pp. 242-271] Remigius: Baptismus enim Ioannis figuram gerebat catechumenorum: nam sicut modo catechizantur pueri, ut digni fiant sacramento Baptismatis, ita Ioannes baptizabat, ut baptizati ab eo, postea devote vivendo digni fierent accedere ad Christi Baptismum. In Iordane autem baptizabat, ut ibi aperiretur ianua regni caelestis ubi datus est aditus filiis Israel terram promissionis intrandi. Sequitur confitentes peccata sua. Remig.: The baptism of John bare a figure of the catechumens. As children are only catechized that they may become meet for the sacrament of Baptism; so John baptized, that they who were thus baptized might afterwards by a holy life become worthy of coming to Christ's baptism. He baptized in Jordan, that the door of the Kingdom of Heaven might be there opened, where an entrance had been given to the children of Israel into the earthly kingdom of promise. Chrysostomus super Matth: Ad comparationem enim sanctitatis Ioannis quis poterat arbitrari se iustum? Sicut enim vestis candida si fuerit posita iuxta nivem, ad comparationem nivis sordida invenietur, sic ad comparationem Ioannis omnis homo videbatur immundus; et ideo peccata sua confitebantur. Confessio autem peccatorum testimonium est conscientiae timentis Deum. Perfectus enim timor solvit omnem pudorem. Illic autem turpitudo confessionis aspicitur ubi futuri iudicii poena non creditur. Et quia ipsum erubescere poena est gravis, ideo iubet nos Deus confiteri peccata nostra ut verecundiam patiamur pro poena: nam et hoc ipsum pars iudicii est. Pseudo-Chrys.: Compared with the holiness of John, who is there that can think himself righteous? As a white garment if placed near snow would seem foul by the contrast; so compared with John every man would seem impure; therefore they confessed their sins. Confession of sin is the testimony of a conscience fearing God. And perfect fear takes away all shame. But there is seen the shame of confession where there is no fear of the judgment to come. But as shame itself is a heavy punishment, God therefore bids us confess our sins that we may suffer this shame as punishment; for that itself is a part of the judgment. Rabanus: Bene autem qui baptizandi erant, exire ad prophetam dicuntur, quia nisi quis ab infirmitate recedat, pompae Diaboli ac mundi illecebris abrenuntiet, Baptismum salubre consequi non poterit. Bene autem in Iordane, qui descensio eorum dicitur, baptizantur: quia de superbia vitae ad humilitatem verae confessionis descenderant. Exemplum autem iam tunc confitendi peccata ac meliorem vitam promittendi baptizandis dabatur. Rabanus: Rightly are they who are to be baptized said to go out to the Prophet; for unless one depart from sin, and renounce the pomp of the Devil, and the temptations of the world, he cannot receive a healing baptism. Rightly also in Jordan, which means their [p. 98] descent, because they descended from the pride of life to the humility of an honest confession. Thus early was an example given to them that are to be baptized of confessing their sins and professing amendment.
Lectio 4 7 ἰδὼν δὲ πολλοὺς τῶν φαρισαίων καὶ σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ εἶπεν αὐτοῖς, γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; 8 ποιήσατε οὖν καρπὸν ἄξιον τῆς μετανοίας: 9 καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς, πατέρα ἔχομεν τὸν ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ ἀβραάμ. 10 ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται: πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
7. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, "O generation of vipers, who hath warned you to flee from the wrath to come? 8. Bring forth therefore fruits meet for repentance: 9. And think not to say within yourselves, 'We have Abraham to our father:' for I say unto you, that God is able of these stones to raise up children unto Abraham. 10. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire."
Gregorius regula Pastor.: Pro qualitate audientium formari debet sermo doctorum, ut ad sua singulis congruat, et tamen a communis aedificationis arce nunquam recedat. Greg., De Cur. Past., iii, prologue: The words of the teachers should be fitted to the quality of the hearers, that in each particular it should agree with itself and yet never depart from the fortress of general edification. Glossa: Unde necesse fuit ut post doctrinam quam Ioannes turbis tradiderat, Evangelista etiam illius doctrinae faceret mentionem qua instruxit eos qui provectiores videbantur; et ideo dicit videns autem multos Pharisaeorum et Sadducaeorum venientes ad Baptismum suum. Gloss: It was necessary that after the teaching which he used to the common people, the Evangelist should give an example of the doctrine he delivered to the more advanced; therefore he says, "Seeing many of the Pharisees, &c." Isidorus in Lib. Etymol.: Pharisaei et Sadducaei inter se contrarii sunt: nam Pharisaei ex Hebraeo in Latinum interpretantur divisi, eo quod traditionum et observationum iustitiam praeferunt: unde divisi vocantur a populo quasi per iustitiam. Sadducaei interpretantur iusti: vindicant enim sibi quod non sunt, corporum resurrectionem negant, et animam cum corpore interire praedicant. Hi tantum quinque libros legis recipiunt, prophetarum vaticinia respuunt. Isid. Hisp. Orig. 8. 4: The Pharisees and Sadducees opposed to one another; Pharisee in the Hebrew signifies, 'divided;' because choosing the justification of traditions and observances they were 'divided' or 'separated' from the people by this righteousness. Sadducee in the Hebrew means 'just;' for these laid claim to be what they were not, denied the resurrection of the body, and taught that the soul perished with the body; they only received the Pentateuch, and rejected the Prophets. Glossa: Hos ergo qui inter Iudaeos maiores videbantur, videns Ioannes ad Baptismum suum venire, dixit eis: progenies viperarum, quis vobis demonstrabit fugere a ventura ira? Gloss: When John saw those who seemed to be of great consideration among the Jews come to his baptism, he said [p. 99] to them, "O generation of vipers, &c." Remigius: Consuetudo Scripturarum est ab imitatione operum nomina imponere, secundum illud Ezech.: pater tuus Amorrhaeus; sic et isti ab imitatione viperarum, progenies viperarum dicuntur. Remig.: The manner of Scripture is to give names from the imitation of deeds, according to that of Ezekiel, "Thy father was an Amorite;" [Ezek 16:3] so these from following vipers are called "generation of vipers." Chrysostomus super Matth: Sicut enim artificiosus medicus si viderit aegrotantis colorem, intelligit speciem passionis, sic Ioannes venientium ad se Pharisaeorum pravas cogitationes intellexit; forsitan enim apud se cogitaverunt: imus, et confitemur peccata nostra; nullum laborem nobis imponit; baptizemur, et consequamur indulgentiam peccatorum. Insipientes, numquid facta digestione impuritatis, non est necessaria sumptio medicinae? Sic multa diligentia necessaria est homini post confessionem et Baptismum, ut vulnus peccatorum perfecte sanetur; ideo dicit progenies viperarum. Natura enim viperarum est, quod statim cum momorderit hominem, currit ad aquam, quam si non invenerit, moritur; ideo istos dicebat progeniem viperarum, quia peccata mortifera committentes currebant ad Baptismum, ut sicut viperae per aquam tantum pericula mortis evaderent. Item viperarum natura est rumpere viscera matrum suarum, et sic nasci. Quoniam ergo Iudaei assidue persequentes prophetas corruperunt matrem suam synagogam, ideo progenies viperarum nuncupantur. Item viperae a foris speciosae sunt et quasi pictae, intus autem veneno repletae; ita et isti pulchritudinem sanctitatis ostendebant in vultu. Pseudo-Chrys.: As a skilful physician from the colour of the skin infers the sick man's disease, so John understood the evil thoughts of the Pharisees who came to him. They thought perhaps, We go, and confess our sins; he imposes no burden on us, we will be baptized, and get indulgence for sin. Fools! if ye have eaten of impurity, must ye not needs take physic? So after confession and baptism, a man needs much diligence to heal the wound of sin; therefore he says, "Generation of vipers." It is the nature of the viper as soon as it has bit a man to fly to the water, which, if it cannot find it, straightway dies; so this "progeny of vipers," after having committed deadly sin, ran to baptism, that, like vipers, they might escape death by means of water. Moreover it is the nature of vipers to burst the insides of their mothers, and so to be born. The Jews then are therefore called "progeny of vipers," because by continual persecution of the prophets they had corrupted their mother the Synagogue. Also vipers have a beautiful and speckled outside, but are filled with poison within. So these men's countenances wore a holy appearance. Remigius: Cum ergo dicitur quis demonstrabit vobis fugere a ventura ira? Subauditur: nisi Deus. Remig.: When then he asks, "who will shew you to flee from the wrath to come," - 'except God' must be understood. Chrysostomus super Matth: Vel quis vobis demonstrabit? Num Isaias propheta? Absit: si enim ipse vos docuisset, non spem in aqua poneretis tantum, sed etiam in operibus bonis: ille enim dicit: lavamini et mundi estote; auferte nequitiam ab animabus vestris, discite bene facere. Numquid etiam David dicens: lavabis me, et super nivem dealbabor? Absit: ille enim sic dicit postea: sacrificium Deo spiritus contribulatus. Si ergo essetis discipuli David, cum gemitu ad Baptismum veniretis. Pseudo-Chrys.: Or "who hath shewed you?" Was it Esaias? Surely no; had he taught you, you would not put your trust in water only, but also in good works; he thus speaks, "Wash you, and be clean; put your wickedness away from your souls, learn to do well." [Isa 1:16] Was it then David? who says, "Thou shalt wash me, and I shall be whiter than snow;" [Ps 51:7] surely not, for he adds immediately, "The sacrifice of God is a broken spirit." If then ye had been the disciple of David, ye would have come to baptism with mournings. Remigius: Si vero quis demonstrabit sub futuro legatur tempore, hic est sensus: quis doctor, quis praedicator dabit vobis consilium ut possitis evadere iram aeternae damnationis? Remig.: But if we read, "shall shew," in the future, this is the meaning, 'What teacher, what preacher, shall be able to give you such counsel, as that ye may escape the wrath of everlasting damnation?' Augustinus de Civ. Dei: Deus autem propter quamdam operum similitudinem, non propter affectionum infirmitatem, secundum Scripturas, irascitur, nec tamen ulla passione turbatur: hoc enim verbum vindictae usurpavit effectus, non ille turbulentus affectus. Si ergo vultis effugere, facite dignum fructum poenitentiae. Aug., City of God, book 9, ch. 5: God is described in Scripture, from some likeness of effects, not from being subject to such weakness, as being angry, and yet is He never moved by any passion. [p. 100] The word, 'wrath,' is applied to the effects of his vengeance, not that god suffers any disturbing affection. Gloss: If they ye would escape this wrath, "Bring forth fruits meet for repentance." Gregorius in Evang: In quibus verbis notandum est, quod non solum fructus poenitentiae, sed dignos poenitentiae admonet esse faciendos. Sciendum enim est, quia quisquis illicita nulla commisit, huic iure conceditur ut licitis utatur; at si quis in culpam lapsus est, tanto a se debet licita abscindere quanto se meminit et illicita perpetrasse. Uniuscuiusque ergo conscientia convenitur, ut tanto maiora quaerat bonorum operum lucra per poenitentiam, quanto graviora sibi intulerit damna per culpam. Sed Iudaei de generis nobilitate gloriantes, idcirco se agnoscere peccatores nolebant quia de Abrahae stirpe descenderant; et ideo recte dicitur et ne velitis dicere intra vos: patrem habemus Abraham. Greg., Hom. in Ev. 20. 8: Observe, he says not merely "fruits of repentance," but "fruits meet for repentance." For he who has never fallen into things unlawful, is of right allowed the use of all thing lawful; but if any hath fallen into sin, he ought so far to put away from him even things lawful, as far as he is conscious of having used unlawful things. It is left then to such man's conscience to seek so much the greater gains of good works by repentance, the greater loss he has brought on himself by sin. The Jews who gloried in their race, would not own themselves sinners because they were Abraham's seed. "Say not among yourselves we are Abraham's seed." Chrysostomus in Matth: Haec autem dixit, non prohibens illos dicere ex illo se esse, sed prohibet in hoc confidere, virtuti animae non insistentes. Chrys., Hom. 11: He does not forbid them to "say" they are his, but to trust in that, neglecting virtues of the soul. Chrysostomus super Matth: Quid enim prodest ei quem sordidant mores, generatio clara? Aut quid nocet illi generatio vilis, quem mores adornant? Melius est enim alicui ut in eo glorientur parentes quia talem filium habent, quam ut ipse in parentibus glorietur. Sic et vos nolite gloriari dicentes quia patrem habemus Abraham; sed magis erubescite, quia filii estis eius, et sanctitatis eius non estis heredes. De adulterio enim natus videtur qui non assimilat patrem. Parentum igitur gloriam excludit dicens et ne velitis dicere. Pseudo-Chrys.: What avails noble birth to him whose life is disgraceful? Or, on the other hand, what hurt is a low origin to him who has the lustre of virtue? It is fitter that the parents of such a son should rejoice over him, than he over his parents. So do not you pride yourselves on having Abraham for your father, rather blush that you inherit his blood, but not his holiness. He who has no resemblance to his father is possibly the offspring of adultery. These words then only exclude boasting on account of birth. Rabanus: Quia ergo praeco veritatis ad dignum poenitentiae fructum faciendum eos incitare volebat, ad humilitatem provocabat, sine qua nullus poenitere potest, subdens dico enim vobis quoniam potens est Deus de lapidibus istis suscitare filios Abrahae. Rabanus: Because as a preacher of truth he wished to stir them up, to "bring forth fruit meet for repentance," he invites them to humility, without which no one can repent. [adding "I say to you that God can raise children for Abraham from these stones."] Remigius: Fertur, quod in eo loco praedicavit Ioannes circa Iordanem, ubi iubente Deo duodecim lapides de medio alveo Iordanis sublati positi sunt. Potuit ergo fieri ut hos demonstrando diceret de lapidibus istis. Remig.: There is a tradition, that John preached at that place of the Jordan, where the twelve stones taken from the bed of the river had been set up by command of God. He might then be pointing to these, when he said, "Of these stones." Hieronymus: In quo Dei indicat potentiam, quod qui de nihilo cuncta fecerat, posset et de saxis durissimis populum procreare. Jerome: He intimates God's great power, who, as he made all things out of nothing, can make men out of the hardest stone. Glossa: Prima enim sunt rudimenta fidei credere Deum posse quicquid voluerit. Gloss. ord.: It is faith's first lesson to believe that God is able to do whatever He will. Chrysostomus: Ex lapidibus autem generari homines, simile est ei quod ex Sara processit Isaac; unde et propheta dicit: aspicite ad petram de qua excisi estis. Huius igitur prophetiae eos memores faciens, monstrat quod possibile est nunc etiam simile fieri. Chrys.: That men should be made out of stones, is like Isaac coming from Sarah's womb; "Look into the rock," says Isaiah, "whence ye were hewn." Reminding them thus of this prophecy, he shews that it is possible that the like might even how happen. Rabanus: Vel aliter. Lapidum nomine gentes significatae sunt, quae lapides coluerunt. Rabanus: [p. 101] Otherwise; the Gentiles may be meant who worshipped stones. Chrysostomus, super Matth.: Item lapis durus est ad opus; sed cum factum fuerit opus ex eo, deficere nescit; sic et gentes cum difficultate crediderunt quidem, tamen credentes permanent in aeternum in fide. Pseudo-Chrys.: Stone is hard to work, but when wrought to some shape, it loses it not; so the Gentiles were hardly brought to the faith, but once brought they abide in it for ever. Hieronymus: Lege Ezechielem: auferam, inquit, a vobis cor lapideum, et dabo vobis cor carneum. In lapide duritia, in carne mollitudo monstratur. Jerome: "These stones" signify the Gentiles because of their hardness of heart. See Ezekiel, "I will take away from you the heart of stone, and give you the heart of flesh." Stone is emblematic of hardness, flesh of softness. Rabanus: De lapidibus ergo filii Abrahae suscitati sunt, quia dum gentiles in Abrahae semine, idest in Christo, crediderunt, eius filii facti sunt cuius semini sunt uniti. Sequitur iam enim securis ad radicem arboris posita est. Rabanus: Of stones there were sons raised up to Abraham; forasmuch as the Gentiles by believing in Christ, who is Abraham's seed, because his sons to whose seed they were united. Chrysostomus super Matth: Securis est acutissima ira consummationis, quae totum praecisura est mundum. Sed si posita est, quare non praecidit? Quia rationales sunt arbores et in potestate habent facere bonum aut non facere; ut videntes ad radices suas positam esse securim, timeant et faciant fructum. Ergo denuntiatio irae, quod est securis positio, etsi in malis nihil agat, tamen a malis segregat bonos. Pseudo-Chrys.: The axe is that most sharp fury of the consummation of all things, that is to hew down the whole world. But if it be already laid, how hath it not yet cut down? Because these trees have reason and free power to do good, or leave undone; so that when they see the axe laid to their root, they may fear and bring forth fruit. This denunciation of wrath then, which is meant by the laying of the axe to the root, though it have no effect on the bad, yet will sever the good from the bad. Hieronymus: Vel securis est praedicatio Evangelii, iuxta Ieremiam qui verbum domini comparat securi caedenti petram. Jerome: Or, the preaching of the Gospel is meant, as the Prophet Jeremiah also compares the Word of the Lord to an axe cleaving the rock. [Jer 23:29] Gregorius in Evang: Vel securis est redemptor noster, qui velut ex manubrio et ferro, ex divinitate constans et humanitate, tenetur ex humanitate, sed incidit ex divinitate; quae videlicet securis ad radicem arboris posita est, quia etsi per patientiam expectat, videtur tamen quid factura est. Omnis enim arbor quae non facit fructum bonum, excidetur, et in ignem mittetur: quia unusquisque perversus paratam citius Gehennae concremationem invenit qui hic fructum boni operis facere contemnit. Securim autem non iuxta ramos positam, sed ad radicem dicit: cum enim malorum filii tolluntur, rami infructuosae arboris abscinduntur; cum vero tota simul progenies cum parente tollitur, infructuosa arbor a radice abscissa est, ne remaneat unde prava iterum soboles succrescat. Greg., Hom. in Ev., 20. 9: Or, the axe signifies the Redeemer, who as an axe of halt and blade, so consisting of the Divine and human nature, is held by His human, but cuts by His Divine nature. And though this axe be laid at the root of the tree waiting in patience, it is yet seen what it will do; for each obstinate sinner who here neglects the fruit of good works, finds the fire of hell ready for him. Observe, the axe is laid to the root, not to the branches; for that when the children of wickedness are removed, the branches only of the unfruitful tree are cut away. But when the whole offspring with their parent is carried off, the unfruitful tree is cut down by the root, that there remain not whence the evil shoots should spring up again. Chrysostomus in Matth: Cum autem dicit omnis, excludit primatum, quod est a nobilitate; quasi dicat: etsi nepos fueris Abrahae, sustinebis poenam sine fructu manens. Chrys.: By saying, "Every," he cuts off all privilege of nobility: as much as to say, Though thou be the son of Abraham, if thou abide fruitless thou shalt suffer the punishment. Rabanus: Quatuor autem sunt species arborum: quarum una tota est arida, cui assimilantur Pagani; altera viridis, sed sine fructu, cui assimilantur hypocritae; tertia viridis et fructuosa, sed venenosa, cui assimilantur haeretici; quarta viridis est, et fructum bonum gignit, cui assimilantur viri Catholici. Rabanus: There are four sorts of tree; the first totally withered, to which the Pagans may be likened; [p. 102] the second, green but unfruitful, as the hypocrites; the third, green and fruitful, but poisonous, such are heretics; the fourth, green and bringing forth good fruit, to which are like the good Catholics. Gregorius in Evang: Igitur omnis arbor non faciens fructum bonum, excidetur et in ignem mittetur: quia paratam Gehennae concremationem invenit qui hic boni operis fructum facere contemnit. Greg.: "Therefore every tree that bringeth not forth good fruit shall be cut down, and cast into the fire," because he who here neglects to bring forth the fruit of good works finds a fire in hell prepared for him.
Lectio 5 11 ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν: ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μού ἐστιν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι: αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί: 12 οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.
11. "I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, Whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: 12. Whose fan is in His hand, and He will thoroughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire."
Glossa: Quia in praecedentibus verbis Ioannes explicaverat quod supra summarie de agenda poenitentia praedicavit, restabat ut etiam distinctius praedicaret quod de regni caelorum appropinquatione iam dixerat; ideo dixit ego quidem baptizo vos in aqua in poenitentiam. Gloss. non occ.: As in the preceding words John had explained more at length what he had shortly preached in the words, "Repent ye," so now follows a more full enlargement of the words, "The kingdom of heaven is at hand." Gregorius in Evang: Ioannes non in spiritu, sed in aqua baptizat, quia peccata solvere non valebat: corpora quidem per aquam lavat, sed tamen animas per veniam non lavat. Greg., Hom. in Ev., 7. 3: John baptizes not with the Spirit but with water, because he had no power to forgive sins; he washes the body with water, but not at the same time the soul with pardon of sin. Chrysostomus in Matth: Cum enim nondum esset oblata hostia neque peccatum solutum esset nec spiritus descendisset in aquam, qualiter fieret remissio peccatorum? Sed quia Iudaei nequaquam propria sentiebant peccata, et hoc erat eis causa malorum, advenit Ioannes, in cognitionem eos ducens propriorum peccatorum, poenitentiam memorando. Chrys., Hom. 10, 1: For while as yet the sacrifice had not been offered, nor remission of sin sent, nor the Spirit had descended on the water, how could sin be forgiven? But since the Jews never perceived their own sin, and this was the cause of all their evils, John came to bring them to a sense of them by calling them to repentance. Gregorius in Evang: Cur ergo baptizat qui peccata non relaxat, nisi ut praecursionis suae ordinem servans, qui nasciturum nascendo praevenerat, baptizaturum quoque dominum baptizando praeveniret? Greg.: Why then does he baptize who could not remit sin, but that he may preserve in all things the office of forerunner? As his birth had preceded Christ's birth, so his baptism should precede the Lord's baptism. Chrysostomus super Matth: Vel missus erat Ioannes ad baptizandum, ut ad Baptismum venientibus praesentiam filii Dei in corpore praedicaret, sicut ipse testatur alibi dicens: ut manifestetur in Israel, ideo ego veni in aqua baptizare. Pseudo-Chrys.: Or, John was sent to baptize, that to such as came to his baptism he might announce the presence among them of the Lord in the flesh, as himself testifies in another place, "That He might be manifested to Israel, therefore am I come to baptise with water." [John 1:31] Augustinus super Ioannem: Vel ideo baptizat quia oportebat baptizari Christum. Sed quare non solus ipse baptizatus est a Ioanne, si ad hoc missus erat Ioannes per quem baptizaretur Christus? Quia si solus dominus baptizatus esset Baptismate Ioannis, non deessent qui putarent Baptismum Ioannis maiorem esse quam Baptismum Christi, usque adeo ut solus Christus eo baptizari meruisset. Aug., in Joann. Tract. v. 5: Or, he baptizes, because it behoved Christ [p. 103] to be baptized. But if indeed John was sent only to baptize Christ, why was not He alone baptized by John? Because had the Lord alone been baptized by John, there would not have lacked who should insist that John's baptism was greater than Christ's, inasmuch as Christ alone had the merit to be baptized by it. Rabanus: Vel ideo baptizat ut poenitentes hoc signaculo ab impoenitentibus secernendo, ad Baptismum dirigat Christi. Rabanus: Or, by this sign of baptism he separates the penitent from the impenitent, and directs them to the baptism of Christ. Chrysostomus super Matth: Quia ergo propter Christum baptizabat, ideo ad ipsum venientibus Christum praedicat appariturum et eminentiam potestatis eius annuntiat, dicens qui autem post me venturus est, fortior me est. Pseudo-Chrys.: Because then he baptized on account of Christ, therefore to them who came to him for baptism he preached that Christ should come, signifying the eminence of His power in the words, "He who cometh after me is mightier than I." Remigius: Sciendum est autem, quod quinque modis venit Christus post Ioannem: nascendo, praedicando, baptizando, moriendo et ad Inferos descendendo. Et pulchre dominus dicitur fortior Ioanne, quia ille purus homo, hic vero Deus et homo. Remig.: There are five points in which Christ comes after John, His birth, preaching, baptism, death, and descent into hell. A beautiful expression is that, "mightier than I," because he is mere man, the other is God and man. Rabanus: Ac si Ioannes dicat: ego quidem fortis sum ad poenitentiam invitando, ille peccata remittendo; ego regnum caelorum praedicando, ille donando; ego in aqua baptizando, ille in spiritu. Rabanus: As though he had said, I indeed am mighty to invite to repentance, He to forgive sins; I to preach the kingdom of heaven, He to bestow it; I to baptize with water, He with the Spirit. Chrysostomus in Matth: Cum autem audieris: quia fortior me est, ne aestimes secundum comparationem me hoc dicere; neque enim inter servos illius ordinari sum dignus, ut vilissimam ministerii susciperem particulam; unde subdit cuius non sum dignus calceamenta portare. Chrys.: When you hear "for He is mightier than I," do not suppose this to be said by way of comparison, for I am not worthy to be numbered among his servants, that I might undertake the lowest office. Hilarius in Matth.: Apostolis utique circumferendae praedicationis gloriam derelinquens, quibus speciosis pedibus pacem Dei erat debitum nuntiare. Hilary: Leaving to the Apostles the glory of bearing about the Gospel, to whose beautiful feet was due the carrying the tidings of God's peace. Chrysostomus super Matth: Vel per pedes Christi intelligere possumus Christianos, praecipue apostolos, ceterosque praedicatores, inter quos erat Ioannes Baptista; calceamenta autem sunt infirmitates quibus operit praedicatores. Haec ergo calceamenta Christi omnes praedicatores portant; et Ioannes etiam portabat; sed se dignum non esse portare pronuntiat, ut maiorem ostenderet gratiam Christi meritis suis. Pseudo-Chrys.: Or, by the feet of Christ we may understand Christians, especially the Apostles, and other preachers, among whom was John Baptist; and the shoes are the infirmities with which he loads the preachers. These shoes all Christ's preachers wear; and John also wore them; but declares himself unworthy, that he might shew the grace of Christ, and be greater than his deserts. Hieronymus: In alio Evangelio ait: cuius non sum dignus solvere corrigiam calceamenti. Hic humilitas, ibi ministerium demonstratur, quia Christus cum sponsus sit, et Ioannes non mereatur sponsi corrigiam solvere, ne vocetur domus eius, iuxta legem Moysi, et exemplum Ruth, domus discalceati. Jerome: In the other Gospels it is, "whose shoe latchet I am not worthy to loose." Here his humility, there his ministry is intended; Christ is the Bridegroom, and John is not worthy to loose the Bridegroom's shoe, that his house be not called according to the Law of Moses and the example of Ruth, "The house of him that hath his shoe loosed." [Deut 25:10] Chrysostomus super Matth: Quia vero nemo potest dare dignius beneficium quam ipse est nec facere alterum quod ipse non est, recte subdit ille vos baptizabit in spiritu sancto et igni. Ioannes quidem cum sit corporalis, spiritualem Baptismum dare non potest, sed baptizat in aqua, quae corpus est; et ideo corpus cum corpore baptizat. Christus autem spiritus est, quia Deus est. Spiritus etiam sanctus, spiritus est; anima quoque spiritus est: ideo spiritus cum spiritu spiritum nostrum baptizat. Baptismus autem spiritus proficit, quia ingrediens spiritus circumplectitur animam, et quasi muro quodam inexpugnabili circuit eam, et non permittit ut carnales concupiscentiae praevaleant contra eam. Non quidem facit ut caro non concupiscat, sed tenet animam ut ei non consentiat. Et quoniam Christus iudex est, baptizat in igne, idest in tentationibus; in igne autem baptizare non potest homo purus. Ille enim tentandi habet licentiam qui remunerandi habet potestatem. Hic autem Baptismus tribulationis, idest ignis, comburit carnem ut non germinet concupiscentias: nam caro spirituales quidem poenas non timet, sed carnales. Ideo ergo dominus super servos suos carnales tribulationes mittit, ut timens angustias suas caro non concupiscat malum. Vides ergo quia spiritus repellit concupiscentias, et praevalere non sinit; ignis autem ipsas concupiscentiarum radices comburit. Pseudo-Chrys.: But since no one can give a benefit more worthy than he himself is, nor to make another what himself is not, he adds, "He shall baptize you with the Holy Ghost and with fire." [p. 104] John who is carnal cannot give spiritual baptism; he baptizes with water, which is matter; so that he baptizes matter with matter. Christ is Spirit, because He is God; the Holy Ghost is Spirit, the soul is spirit; so that Spirit with Spirit baptizes our spirit. The baptism of the Spirit profits as the Spirit enters and embraces the mind, and surrounds it as it were with an impregnable wall, not suffering fleshly lusts to prevail against it. It does not indeed prevail that the flesh should not lust, but holds the will that it should not consent with it. And as Christ is Judge, He baptizes in fire, i.e. temptation; mere man cannot baptize in fire. He alone is free to tempt, who is strong to reward. This baptism of tribulation burns up the flesh that it does not generate lust, for the flesh does not fear spiritual punishment, but only such as is carnal. The Lord therefore sends carnal tribulation on his servants, that the flesh fearing its own pains, may not lust after evil. See then how the Spirit drives away lust, and suffers it not to prevail, and the fire burns up its very roots. Hieronymus: Vel in spiritu sancto et igni: quia ignis est spiritus sanctus, quo descendente, sedit quasi ignis super linguas credentium. Et impletus est sermo domini dicens: ignem veni mittere in terram, sive quia, in praesenti, spiritu baptizamur, et in futuro, igni, secundum illud apostoli: uniuscuiusque opus quale sit, ignis probabit. Jerome: Either the Holy Ghost Himself is a fire, as we learn from the Acts, when there sat as it were fire on the tongues of the believers; and thus the word of the Lord was fulfilled who said, "I am come to send fire on the earth, I will that it burn." [Luke 12:49] Or, we are baptized now with the Spirit, hereafter with fire; as the Apostle speaks, "Fire shall try every man's work, of what sort it is." [1 Cor 3:13] [ed. note, e: The fire here spoken of is interpreted by S. Austin, (Enchir. 68) and Pope Gregory, (Dial. iv. 40) of the "troubles of this life;" by S. Ambrose, (in Ps. 118, 20. n. 15. apparently, Hil. in Ps. 118, 3. n. 12) of the "severity of the divine judgment;" by S. Chrysostom, and Theophylact, (in loc.) and Pseudo-Athanasius, (Quaest. in Ep. Paul. 98. t. 2. p. 328. Ed. Ben.) of "hell-fire;" by Ambrosiaster, (in loc.) S. Jerome, perhaps, (in Isa. 1. fin.) and also by S. Austin and Pope Gregory, of a "purgatorial fire."] Chrysostomus in Matth: Non autem dicit: dabit vobis spiritum sanctum, sed baptizabit vos in spiritu sancto, copiam gratiae metaphorice ostendens. Per hoc etiam monstratur quod sola voluntate etiam in fide indiget ad iustificandum, non laboribus et sudoribus; et sicut facile est baptizari, ita facile est per eum transmutari et fieri meliores. In igne vero vehementiam gratiae, quae vinci non possit, demonstrat; et ut intelligatur quod similes antiquis et magnis prophetis repente suos faciat: propter hoc enim ignis meminit, quia plures visionum prophetalium per ignem apparuerunt. Chrys.: He does not say, shall give you the Holy Ghost, but "shall baptize you in the Holy Ghost," shewing in metaphor the abundance of the grace. This further shews, that even under the faith there is need of the will alone for justification, not of labours and toilings; and even as easy a thing as it is to be baptized, even so easy a thing it is to be changed and made better. [ed. note, f: This sentence is not here found in the original.] By fire he signifies the strength of grace which cannot be overcome, and that it may be understood that He makes His own people at once [p. 105] like to the great and old prophets, most of the prophetic visions were by fire. Chrysostomus super Matth: Patet ergo quod Baptismus Christi non solvit Ioannis Baptismum, sed in se inclusit: qui enim baptizatur in nomine Christi, utrumque Baptismum habet, et aquae et spiritus: quia Christus et spiritus erat, et corpus suscepit, ut et corporale et spirituale Baptisma daret. Ioannis autem Baptismus non includit in se Baptismum Christi, quia quod minus est, maius in se includere non potest. Ideo apostolus cum invenisset quosdam Ephesios Ioannis Baptismate baptizatos, iterum baptizavit eos in nomine Christi, quia in spiritu non erant baptizati, quoniam et Christus iterum baptizavit eos qui a Ioanne fuerant baptizati, sicut sermo Ioannis demonstrat, dicens ego vos baptizo in aqua, ille vos baptizabit in spiritu. Nec videbatur iterum baptizare, sed semel: quia enim amplius erat Baptisma Christi quam Ioannis, novum dabatur, et non iteratum. Pseudo-Chrys.: It is plain then that the baptism [ed. note: Two sentences about rebaptizing, wanting in some copies of the original, are omitted by Aquinas. This comment on St. Matthew has apparently passed successively through the hands of opposite controversialists upon the Arian question. It may be observed that the Eunomians rebaptized, and that the second General Council rejects their baptism.] of Christ does not undo the baptism of John, but includes it in itself; he who is baptized in Christ's name hath both baptisms, that of water and that of the Spirit. for Christ is Spirit, and hath taken to Him the body that He might give both bodily and spiritual baptism. John's baptism does not include in it the baptism of Christ, because the less cannot include the greater. Thus the Apostle having found certain Ephesians baptized with John's baptism, baptized them again in the name of Christ, because they had not been baptized in the Spirit: thus Christ baptized a second time those who had been baptized by John, as John himself declared he should, "I baptize you with water; but He shall baptize you with the Spirit." And yet they were not baptized twice but once; for as the baptism of Christ was more than that of John, it was a new one given, not the same repeated. Hilarius in Matth.: Salutis igitur nostrae et iudicii tempus designat in domino, dicens baptizabit vos in spiritu sancto et igni, quia baptizatis in spiritu sancto reliquum sit consummari igne iudicii; unde subditur cuius ventilabrum in manu sua. Hilary: He marks the time of our salvation and judgment in the Lord; those who are baptized in the Holy Ghost it remains that they be consummated by the fire of judgment. Rabanus: Per ventilabrum, idest palam, discretio iusti examinis designatur, quod habet dominus in manu, idest in potestate, quia pater omne iudicium dedit filio. Sequitur et permundabit aream suam. Rabanus: By the fan is signified the separation of a just trial; that it is in the Lord's hand, means, 'in His power,' as it is written, "The Father hath committed all judgment to the Son." Chrysostomus super Matth: Area idest Ecclesia, horreum vero regnum caeleste, ager autem hic mundus. Mittens ergo dominus apostolos ceterosque doctores quasi messores, praecidit omnes gentes de mundo et in aream Ecclesiae congregavit. Hic ergo triturandi sumus, hic ventilandi: omnes enim homines in rebus carnalibus delectantur, sicut grana in palea. Sed qui fidelis est et boni cordis habet medullam, mox ut leviter tribulatus fuerit, negligens carnalia, currit ad dominum; si autem modicae fidei fuerit, vix cum grandi tribulatione; qui autem omnino infidelis est et vacuus, quantumcumque tribulatus fuerit, non transit ad Deum. Triticum autem cum primum trituratum fuerit, iacet cum paleis in uno loco confusum, postea autem ventilatur ut separetur; sic et in una Ecclesia fideles cum infidelibus habentur commixti; ideo movetur persecutio quasi ventus, ut ventilabro Christi iactati, qui iam disiuncti fuerant actibus, separentur et locis. Et vide quia non dixit: mundabit aream suam: sed permundabit: necesse est enim ut diversis modis tentetur Ecclesia donec permundetur. Et primum quidem ventilaverunt illam Iudaei, deinde gentiles, modo haeretici, postmodum perventilabit Antichristus. Sicut enim quando modica est aura, non permundatur tota tritici massa, sed leviores paleae iactantur, graviores autem remanent, sic et modo modico flatu tentationis sufflante pessimi homines recedunt. Si autem surrexerit maior tempestas, etiam illi qui videntur esse stabiles, sunt exituri. Ideo necessaria est tentatio maior, ut permundetur Ecclesia. Pseudo-Chrys.: "The floor," is the Church, "the barn," is the kingdom of heaven, "the field," is the world. The Lord sends forth His Apostles and other teachers, as reapers to reap all nations of the earth, and gather them into the floor of the Church. Here were must be threshed and winnowed, for all men are delighted in carnal things as grain delights in the husk. But whoever is faithful and has the marrow of a good heart, as soon as he has a light tribulation, neglecting carnal things runs to the Lord; but if his faith be feeble, hardly with heavy sorrow; and he who is altogether void of faith, however he may be troubled, passes not over to God. The wheat when first thrashed lies in one heap with chaff and straw, and is after winnowed to separate it; so the [p. 106] faithful are mixed up in one Church with the unfaithful; but persecution comes as a wind, that, tossed by Christ's fan, they whose hearts were separate before, may be also now separated in place. He shall not merely cleanse, but "thoroughly cleanse;" therefore the Church must needs be tried in many ways till this be accomplished. And first the Jews winnowed it, then the Gentiles, now the heretics, and after a time shall Antichrist thoroughly winnow it. For as when the blast is gentle, only the lighter chaff is carried off, but the heavier remains; so a slight wind of temptation carries off the worst characters only; but should a greater storm arise, even those who seem steadfast will depart. There is need then of heavier persecution that the Church should be cleansed. Remigius: Hanc etiam aream, scilicet Ecclesiam, dominus mundat in hac vita, cum vel per iudicium sacerdotum mali de Ecclesia tolluntur, vel per mortem de hac vita abscinduntur. Remig.: This His floor, to wit, the Church, the Lord cleanses in this life, both when by the sentence of the Priests the bad are put out of the Church, and when they are cut off by death. Rabanus: Universaliter autem areae purgatio in fine perficietur, quando mittet Angelos suos filius hominis et colliget de regno suo omnia scandala. Rabanus: The cleansing of the floor will then be finally accomplished, when the Son of Man shall send His Angels, and shall gather all offences out of His kingdom. Gregorius Moralium: Nam post trituram vitae praesentis, in qua nunc triticum sub paleis gemit, ita illo extremi iudicii ventilabro triticum paleaque discernitur, ut nec in tritici horreum paleae transeant, nec in palearum ignem horrei grana dilabantur; et hoc est quod sequitur et congregabit triticum suum in horreum, paleas autem comburet igni inextinguibili. Greg., Mor. 34. 5: After the threshing is finished in this life, in which the grain now groans under the burden of the chaff, the fan of the last judgment shall so separate between them, that neither shall any chaff pass into the granary, nor shall the grain fall into the fire which consumes the chaff. Hilarius in Matth.: Triticum suum, perfectos scilicet credentium fructus, dicit caelestibus horreis recondendum; paleas vero infructuosorum hominum inanitatem. Hilary: The wheat, i.e. the full and perfect fruit of the believer, he declares, shall be laid up in heavenly barns; by the chaff he means the emptiness of the unfruitful. Rabanus: Verum hoc inter paleas et zizania distat, quod paleae non alio quam triticorum semine prodeunt, zizania vero diverso. Paleae ergo sunt qui fidei sacramentis imbuuntur, sed solidi non sunt; zizania vero qui et opere et professione secernuntur a bonorum sorte. Rabanus: There is this difference between the chaff and the tares, in that the chaff is produced of the same seed as the wheat, but the tares from one of another kind. The chaff therefore are those who enjoy the sacraments of the faith, but are not solid; the tares are those who in profession as well as in works are separated from the lot of the good. Remigius: Ignis autem inextinguibilis dicitur poena aeternae damnationis: sive quia quos semel suscepit, nunquam extinguit, sed semper cruciat; sive ad differentiam ignis Purgatorii, qui ad tempus accenditur et extinguitur. Remig.: The unquenchable fire is the punishment of eternal damnation; either because it never totally destroys or consumes those it has once seized on, but torments them eternally; or to distinguish it from purgatorial fire which is kindled for a time and again extinguished. Augustinus de Cons. Evang: Si autem quaeritur quae verba potius Ioannes Baptista dixerit, utrum quae Matthaeus an quae Lucas an quae Marcus eum dixisse commemorat, nullo modo hic laborandum esse iudicat qui prudenter intelligit ipsas sententias esse necessarias cognoscendae veritati, quibuslibet verbis fuerint explicatae. Et in hoc apparet non debere nos arbitrari mentiri quemquam, si pluribus reminiscentibus rem quam audierunt vel viderunt, non eodem modo atque eisdem verbis eadem res fuerit indicata. Quisquis autem dicit Evangelistis per spiritus sancti potentiam hoc potuisse concedi ut nec in genere verborum nec in ordine nec in numero discreparent, non intelligit quanto amplius Evangelistarum excellit auctoritas, tanto magis per eos fuisse firmandam ceterorum hominum vera loquentium securitatem. Quod autem alius dixit cuius non sum dignus calceamenta portare, alius vero: calceamenti corrigiam solvere, non verbis tantum, sed et re ipsa videtur aliud esse. Merito ergo quaeri potest quid horum Ioannes dixerit. Verum enim videtur narrasse qui hoc potuit narrare quod ille dixit; qui autem aliud, etsi non est mentitus certe vel oblitus, aliquid pro alio dixisse putabitur. Omnem autem falsitatem abesse ab Evangelistis decet, non solum eam quae mentiendo promitur, sed etiam eam quae obliviscendo. Ita si ad rem pertinet aliquid aliud intelligere ex utroque dictorum, recte existimandum est Ioannem utrumque dixisse, sive aliud alio tempore, sive confestim. Si autem nihil intendit Ioannes cum de calceamentis domini diceret, nisi excellentiam eius et suam humilitatem, quodlibet dictorum dixerit, eamdem tamen sententiam tenuit, quisquis etiam verbis suis per calceamentorum commemorationem eamdem significationem humilitatis expressit; unde ab eadem voluntate non aberravit. Utilis ergo modus, et memoriae commendandus, non esse mendacium cum quis voluntatem eius explicat de quo aliquid narrat, etiam dicens aliquid aliud quod ille non dixit; voluntatem tamen suam explicavit eamdem quam et ille cuius verba commemorat. Ita enim salubriter dicimus nihil aliud esse quaerendum quam quid velit ille qui loquitur. Aug., de Cons. Evan., ii. 12: If any asks which were the actual words spoken by John, whether those reported by Matthew, or by Luke, or by [p. 107] Mark, it may be shewn, that there is no difficulty here to him who rightly understands that the sense is essential to our knowledge of the truth, but the words indifferent. And it is clear we ought not to deem any testimony false, because the same fact is related by several persons who were present in different words and different ways. Whoever thinks that the Evangelists might have been so inspired by the Holy Ghost that they should have differed among themselves neither in the choice, nor the number, nor the order of their words, he does not see that by how much the authority of the Evangelists is preeminent, so much the more is to be by them established the veracity of other men in the same circumstances. But the discrepancy may seem to be in the thing, and not only in words, between, "I am not worthy to bear His shoes," and "to loose His shoe-latchet." Which of these two expressions did John use? He who has reported the very words will seem to have spoken truth; he who has given other words, though he have not hid, or been forgetful, yet had he said one thing for another. But the Evangelists should be clear of every kind of falseness, not only that of lying, but also that of forgetfulness. If then this discrepancy be important, we may suppose John to have used both expressions, either at different times, or both at the same time. But if he only meant to express the Lord's greatness and his own humility, whether he used one or the other the sense is preserved, though any one should in his own words repeat the same profession of humility using the figure of the shoes; their will and intention does not differ. This then is a useful rule and one to be remembered, that it is no lie, when one fairly represents his meaning whose speech one is recounting, though one uses other words; if only one shews our meaning to be the same with his. Thus understood it is a wholesome direction that we are to enquire only after the meaning of the speaker.
Lectio 6 13 τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς γαλιλαίας ἐπὶ τὸν ἰορδάνην πρὸς τὸν ἰωάννην τοῦ βαπτισθῆναι ὑπ' αὐτοῦ. 14 ὁ δὲ ἰωάννης διεκώλυεν αὐτὸν λέγων, ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; 15 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν, ἄφες ἄρτι, οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν.
13. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14. But John forbad Him, saying, "I have need to be baptized of Thee, and comest Thou to me?" [p. 108] 15. And Jesus answering said unto him, "Suffer it to be so now: for thus it becometh us to fulfil all righteousness." Then he suffered Him.
Glossa: Postquam praedicatione sui praecursoris Christus mundo praenuntiatus est, tandem qui diu latuerat, hominibus se manifestare voluit; unde dicitur tunc venit Iesus a Galilaea in Iordanem ad Ioannem, ut baptizaretur ab eo. Gloss., non occ.: Christ having been proclaimed to the world by the preaching of His forerunner, now after long obscurity will manifest Himself to men. Remigius: Est sciendum quod in his verbis describuntur personae, loca, tempus et officium. Tempus, cum dicit tunc. Remig.: In this verse is contained person, place, time, and office. Time, in the word, "Then." Rabanus: Quando scilicet tricenarius erat: in quo ostendit nullum vel sacerdotem vel praedicatorem debere institui, nisi sit perfectae aetatis. Ioseph tricenarius regimen Aegypti suscepit; David ea aetate regnum inchoavit; Ezechiel sub eodem tempore prophetiam promeruit. Rabanus: That is, when He was thirty years old, shewing that none should be ordained priest, or even to preach till He be of full age. Joseph at thirty years was made governor of Egypt; David began to reign, and Ezekiel his prophesying at the same age. Chrysostomus in Matth: Quia etiam post Baptismum hanc legem cessare oportebat, hac aetate ad Baptismum venit, qui potest omnia peccata suscipere, ut lege servata, nullus dicat quia ideo eam solvit quia implere non potuit. Chrys., Hom. 10, 1: Because after his baptism Christ was to put an end to the Law, He therefore came to be baptized at this age, that having so kept the Law, it might not be said that He cancelled it, because He could not observe it. Chrysostomus super Matth: Tunc etiam, scilicet quando Ioannes praedicaverat: poenitentiam agite, ut confirmaret praedicationem ipsius et ut testimonium acciperet a Ioanne. Sicut autem cum processerit Lucifer, lux solis non expectat occasum Luciferi, sed eo procedente, egreditur, et suo lumine obscurat illius candorem, sic et Christus non expectavit ut cursum suum Ioannes impleret, sed adhuc eo docente apparuit. Pseudo-Chrys.: "Then," that is when John preached, that He might confirm his preaching, and Himself receive his witness. But as when the morning-star has risen, the sun does not wait for that star to set, but rising as it goes forward, gradually obscures its brightness; so Christ waited not for John to finish his course, but appeared while he yet taught. Remigius: Personae ponuntur cum dicit venit Iesus ad Ioannem, idest Deus ad hominem, dominus ad servum, rex ad militem, lux ad lucernam. Loca designantur cum dicit a Galilaea in Iordanem. Galilaea enim transmigratio interpretatur. Quicumque ergo vult baptizari, transmigret de vitiis ad virtutes, et veniendo ad Baptismum se humiliet: Iordanis enim interpretatur descensus. Remig.: The Persons are described in the words, "came Jesus to John;" that is, God to man, the Lord to His servant, the King to His soldier, the Light to the lamp. The Place, "from Galilee to Jordan." Galilee means 'transmigration.' Whoso then will be baptized, must pass from vice to virtue, and humble himself in coming to baptism, for Jordan means, 'descent.' Augustinus in Serm. de Epiph.: Multa autem mirabilia in hoc flumine saepius facta esse Scriptura sancta commemorat, inter cetera dicens: Iordanis conversus est retrorsum. Ante quidem retrorsum aquae conversae fuerant, modo retrorsum peccata conversa sunt; sicut etiam Elias in Iordane divisionem fecit aquarum, et Christus dominus in eodem Iordane separationem operatus est peccatorum. Ambrose, Ambrosiaster. Serm. x. 5: Scripture tells of many wonders wrought at various times in this river; as that, among others, in the Psalms, "Jordan was driven backwards;" [Ps 114:3] before the water was driven back, now sins are turned back in its current; as Elijah divided the waters of old, so Christ the Lord wrought in the same Jordan the separation of sin. Remigius: Officium designatur cum sequitur ut baptizaretur ab eo. Remig.: The office to be performed; "that He might be baptized of him;" not baptism to the remission of sins, but to leave the water sanctified for those after to be baptized. Chrysostomus super Matth: Non ut ipse remissionem peccatorum acciperet per Baptismum, sed ut sanctificatas aquas relinqueret postmodum baptizandis. Aug., non occ., cf. Ambrosiaster, Serm. 12. 4: The Saviour willed to be baptized not that He might [p. 109] Himself be cleansed, but to cleanse the water for us. [ed. note: This is the doctrine of S. Austin, in Joan. iv. 14. Op. Imp. contr. Julian iv. 63. Ambros. in Luke ii, 83, &c. &c. vid. Pusey on Baptism, p. 279. ed. 2] Augustinus: Salvator enim ideo baptizari voluit, non ut sibi munditiam acquireret, sed ut nobis fluentia mundaret. Ex quo ipse in aquam demergitur, ex eo omnium peccata abluit aqua. Nec mirum quod aquam, hoc est substantiam corporalem, ad purificandam animam dicimus pervenire: pervenit plane, et penetrat conscientiae universa latibula. Quamvis enim ipsa sit subtilis et tenuis, benedictione tamen Christi facta subtilior, occultas vitae causas ac secreta mentis subtiliore rore pertransit. Subtilior enim est benedictionum cursus quam aquarum meatus. Unde quae de salvatoris Baptismate benedictio fluxit, tamquam fluvius spiritalis, omnium gurgitum tractus, universorum fontium venas implevit. From the time that Himself was dipped in the water, from that time has He washed away all our sins in water. And let none wonder that water, itself corporeal substance, is said to be effectual to the purification of the soul; it is so effectual, reaching to and searching out the hidden recesses of the conscience. Subtle and penetrating in its own nature, made yet more so by Christ's blessing, it touches the hidden springs of life, the secret places of the soul, by virtue of its all-pervading dew. The course of blessing is even yet more penetrating than the flow of waters. Thus the blessing which like a spiritual river flows on from the Saviour's baptism, hath filled the basins of all pools, and the courses of all fountains. Chrysostomus super Matth: Ad hoc autem ad Baptismum venit, ut qui humanam suscepit naturam, totum humanae naturae inveniatur implesse mysterium: nam quamvis ipse non erat peccator, tamen naturam suscepit peccatricem. Propterea etsi pro se Baptismate non egebat, tamen aliis carnalis natura opus habebat. Pseudo-Chrys.: He comes to baptism, that He who has taken upon Him human nature, may be found to have fulfilled the whole mystery of that nature; not that He is Himself a sinner, but He has taken on Him a nature that is sinful. And therefore though He needed not baptism Himself, yet the carnal nature in others needed it. Augustinus in Serm. de Epiph.: Item ideo baptizari voluit, quia voluit facere quod faciendum omnibus imperabat; ut bonus magister doctrinam suam non tam verbis insinuaret, quam actibus exerceret. Ambrose, Ambrosiaster, Serm. 12. 1: Also like a wise master inculcating His doctrines as much by His own practice, as by word of mouth, He did that which He commanded all His disciples to do. Augustinus super Ioannem: Hinc ergo dignatus est a Ioanne baptizari, ut cognoscerent servi quanta alacritate debeant currere ad Baptisma domini, quando ipse non dedignatus est accipere Baptisma servi. Aug., in Joann. Tract. v. 2: He deigned to be baptized of John that the servants might see with what readiness they ought to run to the baptism of the Lord, when He did not refuse to be baptized of His servant. Hieronymus: Item baptizari voluit, ut Baptismate suo Ioannis Baptisma comprobaret. Jerome: Also that by being Himself baptized, He might sanction the baptism of John. Chrysostomus in Matth: Quia vero Baptismus poenitentiae erat, et in demonstrationem delictorum inducebatur, ne aliquis aestimaret quod hac ratione Christus ad Iordanem venit, ideo venienti dixit ego a te debeo baptizari et tu venis ad me? Quasi dicat: ut tu me baptizes, est idonea ratio, ut iustus efficiar, et dignus caelo; ut autem ego te baptizem, quae est ratio? Omne bonum de caelo descendit in terram, non de terra ascendit in caelum. Chrys., Hom. 12: But since John's baptism was to repentance, and therefore shewed the presence of sin, that none might suppose Christ's coming to the Jordan to have been on this account, John cried to Him, "I have need to be baptized of Thee, and comest Thou to me?" As if he had said, Pseudo-Chrys.: That Thou shouldest baptize me there is good cause, that I may be made righteous and worthy of heaven; but that I should baptize Thee, what cause is there? Every good gift comes down from heaven upon earth, not ascends from earth to heaven. Hilarius in Matth.: Denique a Ioanne baptizari prohibetur ut Deus, et ita in se fieri oportere ut homo docet; unde sequitur respondens autem Iesus dixit ei: sine modo. Hilary: John reject Him from baptism as God; He teaches him, [p. 110] that it ought to be performed on Him as man. Hieronymus: Pulchre dixit modo, ut ostenderet Christum in aqua a Ioanne, Ioannem a Christo in spiritu baptizandum. Sive aliter sine modo, ut qui formam servi assumpsi, expleam et humilitatem eius; alioquin scito te in die iudicii meo esse Baptismate baptizandum. Vel sine modo, ut dicat dominus: habeo et aliud Baptisma, quo et baptizandus sum. Tu me baptizas in aqua, ut ego te baptizem pro me in sanguine tuo. Jerome: Beautifully said is that "now," to shew that as Christ was baptized with water by John, so John must be baptized by Christ with the Spirit. Or, suffer now that I who have taken the form of a servant should fulfil all that low estate; otherwise know that in the day of judgment thou must be baptized with my baptism. Or, the Lord says, 'Suffer this now; I have also another baptism wherewithal I must be baptized; thou baptizest Me with water, that I may baptize thee for Me with thy own blood.' Chrysostomus super Matth: In quo etiam ostendit quia postea Christus baptizavit Ioannem, quamvis etiam in apocryphis libris hoc manifeste scriptum sit. Sed sine modo ut iustitiam Baptismatis non verbis sed factis adimpleam: prius suscipiam, postea praedicabo; unde sequitur sic enim decet nos omnem implere iustitiam; ubi non hoc significat, ut si fuerit baptizatus, adimpleat omnem iustitiam, sed sic: idest, quemadmodum Baptismatis iustitiam prius factis implevit, postea praedicavit, sic et omnem aliam iustitiam, secundum illud: coepit Iesus facere et docere. Aut ita: sic oportet nos implere omnem iustitiam Baptismi, idest secundum dispensationem humanae naturae; sic enim implevit iustitiam nascendi, crescendi et similium. Pseudo-Chrys.: In this he shews that Christ after this baptized John; which is expressly told in some apocryphal books. [ed. note: Apocryphis ap. Aquin. in secretioribus libris, in the present text of Pseudo-Chrysost. The same opinion is imputed to S. Gregory Naz. S. Austin, &c. but apparently without reason, vid. Tillemont Memoirs St. Joan. B. note 7. It was an objection familiar with the heretics whether the Apostles were baptized, vid. Tertull. in Bapt. 12] Suffer now that I fulfil the righteousness of baptism in deed, and not only in word; first submitting to it, and then preaching it; for "so it becometh us to fulfil all righteousness." Not that by being baptized He fulfils all righteousness, but "so," in the same manner, that is, as He first fulfilled the righteousness of baptism by His deeds, and after preached it, so He might all other righteousness, according to that of the Acts, "All things that Jesus began both to do and to teach." [Acts 1:1] Or thus, "all righteousness," according to the ordinance of human nature; as He had before fulfilled the righteousness of birth, growth, and the like. Hilarius in Matth.: Erat et per eum omnis implenda iustitia, per quem solum lex poterat impleri. Hilary: For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled. Hieronymus: Non autem addit iustitiam legis, sive naturae, ut utrumque intelligamus. Jerome: "Righteousness;" but he adds neither 'of the Law;' nor 'of nature,' that we may understand it of both. Remigius: Vel sic: decet nos implere omnem iustitiam, idest, ostendere exemplum omnis implendae iustitiae in Baptismo, sine quo non aperitur aditus regni caelestis. Vel etiam discant superbi exemplum humilitatis, ut non dedignentur baptizari ab humilibus membris meis, dum viderint me baptizatum a te Ioanne servo meo. Illa autem est vera humilitas quam comes obedientia sequitur; unde subditur tunc dimisit eum, idest, ad ultimum assensum praebuit ut baptizaret eum. Remig.: Or thus; "It becometh us to fulfil all righteousness," that is, to give an example of perfect justification in baptism, without which the gate of the kingdom of heaven is not opened. Hence let the proud take an example of humility, and not scorn to be baptized by My humble members when they see Me baptized by John My servant. That is true humility which obedience accompanies; as it continues, "then he suffered Him," that is, at last consented to baptize Him.
Lectio 7 16 βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος: καὶ ἰδοὺ ἠνεῴχθησαν [αὐτῷ] οἱ οὐρανοί, καὶ εἶδεν [τὸ] πνεῦμα [τοῦ] θεοῦ καταβαῖνον ὡσεὶ περιστερὰν [καὶ] ἐρχόμενον ἐπ' αὐτόν:
16. And Jesus, when He was baptized, went up straightway out of the water: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him.
Augustinus in Serm. de Epiph.: Quia, ut dictum est, cum salvator noster abluitur, iam tunc in nostrum Baptismum tota aqua mundatur, ut secuturis postmodum populis lavacri gratia ministretur. Oportuit etiam Christi Baptismo ea designari quae per Baptismum consequuntur fideles; unde dicitur baptizatus autem Iesus, confestim ascendit de aqua. Ambrose, Ambrosiaster, Serm. 12. 4: For, as we have said, when the Saviour was washed, then the water was cleansed for our baptism, that a laver might be ministered to the people who were to come. Moreover, it behoved that in Christ's baptism should be signified those things which the faithful obtain by baptism. Chrysostomus super Matth: Factum Christi ad mysterium pertinet omnium qui postmodum fuerant baptizandi; et ideo dixit confestim, et non dixit simpliciter ascendit: quia omnes qui digne baptizantur in Christo, confestim de aqua ascendunt; idest, proficiunt ad virtutes et ad dignitatem sublevantur caelestem; qui enim in aquam ingressi fuerant carnales et filii Adae peccatores, confestim de aqua ascendunt spirituales filii Dei facti. Si autem quidam ex sua culpa nihil proficiunt baptizati, quid ad Baptismum? Pseudo-Chrys.: This action of Christ's has a figurative meaning pertaining to all who were after Him to be baptized; and therefore he says, "straightway He ascended," and not simply "He ascended," for all who are worthily baptized in Christ, straightway ascend from the water; that is, make progress in virtues, and are carried on towards a heavenly dignity. They who had gone down to the water carnal and sinful sons of Adam, straightway ascend from the water spiritual sons of God. But if some by their own faults make no progress after baptism, what is that to the baptism? Rabanus: Quia ergo nobis dominus sui corporis intinctu Baptismi lavacrum dedicavit, nobis quoque post acceptum Baptisma caeli aditum patere et spiritum sanctum dari demonstravit; unde sequitur et aperti sunt ei caeli. Rabanus: As by the immersion of His body He dedicated the laver of baptism, He has shewn that to us also, after baptism received, the entrance to heaven is open and the Holy Spirit is given, as it follows, "and the heavens were opened." Hieronymus in Matth.: Non reseratione elementorum, sed spiritualibus oculis, sicut et Ezechiel in principio voluminis sui apertos esse commemorat. Jerome: Not by an actual cleaving of the visible element, but to the spiritual eye, as Ezekiel also in the beginning of his book relates that he saw them. Chrysostomus super Matth: Si enim ipsa creatura caelorum rupta fuisset, non dixisset aperti sunt ei, quia quod corporaliter aperitur, omnibus est apertum. Sed dicet aliquis: quid enim? Ante oculos filii Dei clausi fuerant caeli, qui etiam in terra constitutus erat in caelo? Sed sciendum quod sicut secundum dispensationem humanam baptizatus est, sic secundum humanam dispensationem aperti sunt ei caeli; secundum autem naturam divinam erat in caelis. Pseudo-Chrys.: For had the actual creation of the heavens been opened, he would not have said, "were opened to Him," for a physical opening would have been open to all. But some one will say, What, are the heavens then closed to the eye of the Son of God, who even when on earth is present in heaven? But it must be known, that as He was baptized according to the ordinance of humanity that He had taken on Him, so the heavens were opened to His sight as to His human nature, though as to His divine He was in heaven. Augustinus: Sed numquid tunc primo aperti ei caeli etiam secundum humanam naturam? Fides enim Ecclesiae et credit et tenet quod non minus aperti sunt ei caeli ante quam post. Ideo ergo dicitur quod aperti sunt ei caeli, quia omnibus renatis aperitur ianua regni caelestis. Remig.: But was this then the first time that the heavens were opened to Him according to His human nature? The faith of the Church both believes and holds that the heavens were no less open to him before than after. [p. 112] It is therefore said here, that the heavens were opened, because to all them who are born again the door of the kingdom of heaven is opened. Chrysostomus super Matth: Forte enim erant invisibilia quaedam obstacula prius, quibus obsistentibus animae defunctorum non poterant introire caelos. Nullam enim animam ante Christum arbitror ascendisse in caelum ex quo peccavit Adam et clausi sunt caeli. Sed ecce baptizato Christo aperti sunt tantum; postquam vero tyrannum vicit per crucem, quia non erant necessariae portae caelo nunquam claudendo, non dicunt Angeli: aperite portas: iam enim erant apertae; sed: tollite portas. Vel baptizatis aperiuntur caeli, et vident ea quae sunt in caelo, non carnalibus oculis videndo, sed spiritualibus fidei credendo. Aut ita: caeli sunt Scripturae divinae, quas omnes legunt, non tamen omnes intelligunt, nisi qui fuerint sic baptizati ut accipiant spiritum sanctum. Unde et apostolis primitus erant clausae Scripturae prophetarum; sed accepto spiritu sancto, reseratae sunt eis omnes Scripturae. Tamen quocumque modo intelligatur, caeli aperti sunt ei, idest omnibus propter eum; sicut si imperator alicui pro alio petenti dicat: hoc beneficium non illi do, sed tibi: idest, propter te illi. Pseudo-Chrys.: Perhaps there were before some unseen obstacles which hindered the souls of the dead from entering the skies. I suppose that since Adam's sin no soul had mounted the skies, but the heavens were continually closed. When, lo! on Christ's baptism they were again opened; after He had overcome by the Cross the great tyrant death, henceforward the heaven, never more to be closed, needed not gates, so that the Angels say not, 'Open ye gates,' for they were open, but "take away the gates." [Ps 24:7] Or the heavens are opened to the baptized, and they see those things which are in heaven, not by seeing them with the bodily eye, but by believing with the spiritual eye of faith. Or thus; The heavens are the divine Scriptures, which all read but all do not understand, except they who have been so baptized as to receive the Holy Spirit. Thus the Scriptures of the Prophets were at the first sealed to the Apostles, but after they had received the Holy Spirit, all Scripture was opened to them. However, in whatever way we interpret, the heavens were opened to Him, that is to all, on His account; as if the Emperor were to say to any one preferring a petition for another, This boon I grant not to him but to you; that is, to him, for your sake. Glossa: Vel tantus splendor circumfulsit Christum in Baptismo, ut Empyreum videretur caelum reseratum esse. Gloss. non occ.: Or, so bright a glory shone round about Christ, that the blue concave seemed to be actually cloven. Chrysostomus in Matth: Si autem tu non vides, non incredulus sis; etenim in principiis spiritualium rerum semper sensibiles apparent visiones, propter illos qui nullam intelligentiam incorporalis naturae suscipere possunt; ut si postea non fiat, ex his quae semel facta sunt, recipiant fidem. Chrys.: But though you see it not, be not therefore unbelieving, for in the beginnings of spiritual matters sensible visions are always offered, for their sakes who can form no idea of things that have no body; which if they occur not in later times, yet faith may be established by those wonders once wrought. Remigius: Sicut autem omnibus per Baptismum renatis aperitur ianua regni caelestis, ita omnes in Baptismate accipiunt dona spiritus sancti; ideo subditur et vidit spiritum Dei descendentem sicut columbam, et venientem super se. Remig.: As to all those who by baptism are born again, the door of the kingdom of heaven is opened, so all in baptism receive the gifts of the Holy Spirit. Augustinus in Serm. 1 in Dom. infra Oct. Epiph.: Christus enim postquam natus est hominibus renascitur sacramentis; ut quemadmodum tunc eum miramur incorrupta matre progenitum, ita et nunc suscipiamus illum pura unda submersum. Filium enim genuit mater, et casta est; Christum lavit unda, et sancta est. Denique spiritus sanctus, qui tunc illi in utero affuit, modo eum in gurgite circumfulsit; qui tunc Mariam castificavit, nunc fluenta sanctificat. Unde dicit et vidit spiritum Dei descendentem. Aug., App. Serm. 135. 1: Chris after He had been once born among men, is born a second time in the sacraments, that as we adore Him then born of a pure mother, so we may now receive Him immersed in pure water. His mother brought forth her Son, and is yet virgin; the wave washed Christ, and is holy. Lastly, that Holy Spirit which was present to Him in the [p. 113] womb, now shone round Him in the water, He who then made Mary pure, now sanctifies the waters. Chrysostomus super Matth: Ideo autem spiritus sanctus speciem columbae suscepit, quoniam prae omnibus animalibus haec cultrix est caritatis. Omnes autem iustitiae species quas habent servi Dei in veritate, possunt habere servi Diaboli in simulatione; solam autem caritatem sancti spiritus non potest immundus spiritus imitari. Ideo ergo hanc privatam speciem caritatis tibi servavit spiritus sanctus, quia per nullius testimonium sic cognoscitur ubi est spiritus sanctus, sicut per gratiam caritatis. Pseudo-Chrys.: The Holy Ghost took the likeness of a dove, as being more than other animals susceptible of love. All other forms of righteousness which the servants of God have in truth and verity, the servants of the Devil have in spurious imitation; the love of the Holy Spirit alone an unclean spirit cannot imitate. And the Holy Ghost has therefore reserved to Himself this special manifestation of love, because by no testimony is it so clearly seen where He dwells as by the grace of love. Rabanus: Significantur etiam quatuor virtutes in baptizatis per columbam. Columba enim secus fluenta habitat, ut, viso accipitre, mergat se et evadat; meliora grana eligit, alienos pullos nutrit, non lacerat rostro, felle caret, in cavernis petrae nidificat, gemitum pro cantu habet; ita et sancti secus divinae Scripturae fluenta resident, ut incursum Diaboli evadant; sanas sententias quibus pascantur eligunt, non haereticas; homines qui Diaboli fuerunt pulli, idest imitatores, doctrina nutriunt et exemplo; bonas sententias lacerando non pervertunt haereticorum more; ira irreconciliabili carent; in plagis mortis Christi, qui petra firma est, nidum ponunt, idest suum refugium et spem; sicut etiam alii delectantur in cantu, ita ipsi in gemitu pro peccatis. Rabanus, ap. Anselm: Seven excellencies in the baptized are figured by the dove. The dove has her abode near the rivers, that when the hawk is seen, she may dive under water and escape; she chooses the better grains of corn; she feeds the young of other birds; she does not tear with her beak; she lacks a gall; she has her rest in the caverns of the rocks; for her song she has a plaint. Thus the saints dwell beside the streams of Divine Scripture, that they may escape the assaults of the Devil; they choose wholesome doctrine, and not heretical for their food; they nourish by teaching and example, men who have been the children of the Devil, i.e. the imitators; they do not pervert good doctrine by tearing it to pieces as the heretics do; they are without hate irreconcileable; they build their nest in the wounds of Christ's death, which is to them a firm rock, that is their refuge and hope; as others delight in song, so do they in groaning for their sin. Chrysostomus in Matth: Veteris etiam recordatur historiae: in diluvio enim apparuit hoc animal, ramum ferens olivae et communem orbis tranquillitatem annuntians; quae omnia typus erant futurorum. Etenim nunc columba apparet liberatorem nobis demonstrans, et pro ramo olivae adoptionem generi humano affert. Chrys.: It is moreover an allusion to ancient history; for in the deluge this creature appeared bearing an olive branch, and tidings of rest to the world. All which things were a type of things to come. For now also a dove appears pointing out to us our liberator, and for an olive branch bringing the adoption of the human race. Augustinus de Trin: Est autem in promptu intelligere cur spiritus sanctus missus dicatur, cum in ipsum dominum corporali specie velut columba descendit: facta est enim quaedam creaturae species ex tempore, in qua visibiliter ostenderetur spiritus sanctus. Haec autem operatio visibiliter expressa, et oculis oblata mortalibus missio spiritus sancti dicta est; non ut appareret invisibilis eius substantia, sed ut corda hominum exterioribus visis commota, ad occultam aeternitatem converterentur. Non autem sic assumpta est creatura, in qua spiritus sanctus apparuit, in unitatem scilicet personae, sicut assumpta est humana illa forma ex virgine. Neque enim columbam beatificavit spiritus aut sibi in personae suae unitatem in aeternum coniunxit. Proinde, quamquam illa columba spiritus dicta sit, ut ostenderetur per columbam spiritum demonstratum, non tamen ita possumus dicere spiritum sanctum et Deum et columbam, sicut dicimus filium et Deum et hominem; nec sicut dicimus filium agnum Dei, non solum Ioanne Baptista dicente, sed etiam Ioanne Evangelista vidente agnum occisum in Apocalypsi: illa quippe visio prophetica non est exhibita oculis corporeis per formas corporeas, sed in spiritu per spiritales imagines corporum. De illa vero columba nullus unquam dubitavit quin oculis visa sit; nec sicut dicimus filium petram (scriptum est enim 1 Cor. 10, 4: petra erat Christus), ita possumus dicere spiritum columbam. Illa enim petra iam erat in creatura, et per actionis modum nuncupata est nomine Christi quem significabat; non autem sic illa columba, quae ad haec tantummodo significanda repente extitit. Magis autem simile hoc mihi videtur flammae illi quae in rubo apparuit Moysi, et illi quam populus in eremo fiebant dum lex daretur in monte. Ad hoc sequebatur, et fulguribus ac tonitruis quae enim rerum illarum corporalis extitit species, ut aliquid significaret atque praeteriret. Propter has ergo corporales formas missus dicitur spiritus sanctus; illae vero species corporales ad demonstrandum quod opus fuit, ad tempus apparuerunt, et postea destiterunt. Aug., de Trin., ii, 5: It is easy to understand how the Holy Ghost should be said to be sent, when as it were a dove in visible shape descended on the Lord; that is, there was created a certain appearance for the time in which the Holy Spirit might be visibly shewn. And this operation thus made visible and offered to mortal view, is called the mission of the Holy Spirit, not that His invisible substance was seen, but that the hearts of men might be roused by the external appearance to contemplate [p. 114] the unseen eternity. Yet this creature in the shape of which the Spirit appeared, was not taken into unity of person, as was that human shape taken of the Virgin. For neither did the Spirit bless the dove, nor unite it with Himself for all eternity, in unity of person. Further, though that dove is called the Spirit, so far as to shew that in this dove was a manifestation of the Spirit, yet can we not say of the Holy Spirit that He is God and dove, as we say of the Son that He is God and man; and yet it is not as we say of the Son that He is "the Lamb of God," as not only has John Baptist declared, but as John the Evangelist saw the vision of the Lamb slain in the Apocalypse. For this was a prophetic vision, not put before the bodily eyes in bodily shape, but seen in the Spirit in spiritual images. But concerning this dove none ever doubted that is was seen with the bodily eye; not that we say the Spirit is a dove as we say Christ is a Rock; (for "that Rock was Christ.) [1 Cor 10:4] For that Rock already existed as a creature, and from the resemblance of its operation was called by the name of Christ, (whom it figured;) not so this dove, which was created at the moment for this single purpose. It seems to me to be more like the flame which appeared to Moses in the bush, or that which the people followed in the wilderness, or to the thunderings and lightnings which were when the Law was given from the mount. For all these were visible objects intended to signify something, and then to pass away. For that such forms have been from time to time seen, the Holy Spirit is said to have been sent; but these bodily forms appeared for the time to shew what was required, and then ceased to be. Hieronymus in Matth.: Sedit autem super caput Iesu, ne quis putaret vocem patris ad Ioannem factam, non ad dominum; unde sequitur et venientem super se. Jerome: It sat on the head of Jesus, that none might suppose the voice of the Father spoken to John, and not to the Lord.
Lectio 8 17 καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα, οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.
17. And lo a voice from heaven, saying, "This is my beloved Son, in whom I am well pleased."
Augustinus in Serm. de Epiph.: Non enim ut ante per Moysen aut per prophetas, nec per typos aut figuras, venturum in carne pater filium docuit, sed palam venisse monstravit, dicens hic est filius meus. Aug., non occ.: Not as before by Moses and the Prophets, neither in type or figure did the Father teach that the Son should come, but openly shewed Him to be already come, "This is my Son." Hilarius in Matth.: Vel ut ex his quae consummabantur in Christo, cognosceremus post aquae lavacrum et de caelestibus portis sanctum in nos spiritum involare et caelestis nos gloriae unctione perfundi et paternae vocis adoptione filios Dei fieri. Hilary: Or, that from these things thus fulfilled upon Christ, we might learn that after the washing of water [p. 115] the Holy Spirit also descends on us from the heavenly gates, on us also is shed an unction of heavenly glory, and an adoption to be the sons of God, pronounced by the Father's voice. Hieronymus in Matth.: Mysterium autem Trinitatis in Baptismate demonstratur. Dominus baptizatur, spiritus descendit in habitu columbae, patris vox filio testimonium perhibentis auditur. Jerome: The mystery of the Trinity is shewn in this baptism. the Lord is baptized; the Spirit descends in the shape of a dove; the voice of the Father is heard giving testimony to the Son. Augustinus in Serm. de Epiph.: Nec mirum si in dominico lavacro mysterium non defuit Trinitatis, cum nostrum lavacrum Trinitatis compleat sacramentum. Voluit enim dominus primo circa se exhibere quod erat postea humano generi praecepturus. Ambrose, Ambrosiaster, Serm. 10. 1: And no wonder that the mystery of the Trinity is not wanting to the Lord's laver, when even our laver contains the sacrament of the Trinity. The Lord willed to shew in His own case what He was after to ordain for men. Augustinus de fide ad Petrum.: Quamvis autem pater et filius et spiritus sanctus sint una natura, firmissime tamen tene tres esse personas; patremque solum esse qui dixit hic est filius meus dilectus, et filium solum esse super quem illa vox patris insonuit, et spiritum sanctum solum esse qui in specie columbae super Christum baptizatum descendit. Pseudo-Aug., Fulgent. de Fide ad Petrum. c. 9: Though Father, Son, and Holy Ghost are one nature, yet do thou hold most firmly that They be Three Persons; that it is the Father alone who said, "this is my beloved Son;" the Son alone over whom that voice of the Father was heard; and the Holy Ghost alone who in the likeness of a dove descended on Christ at His baptism. Augustinus de Trin: Haec autem opera sunt totius Trinitatis. In sua quippe substantia pater et filius et spiritus sanctus unum sunt, sine ullis intervallis temporum vel locorum; in meis autem vocibus separati sunt pater, filius et spiritus sanctus, nec simul dici poterunt; et in litteris visibilibus sua separatim locorum spatia tenuerunt: quia similitudine utcumque cognoscitur, inseparabilem in seipsa Trinitatem per visibilis creaturae speciem separabiliter demonstrari. Quod autem solius patris vox sit, ostenditur ex hoc quod dicit hic est filius meus. Aug., de Trin. 4. 21: Here are deeds of the whole Trinity. In their own substance indeed Father, Son, and Holy Spirit are One without interval of either place or time; but in my mouth they are three separate words, and cannot be pronounced at the same time, and in written letters they fill each their several places. By this comparison may be understood how the Trinity in Itself indivisible may be manifested dividedly in the likeness of a visible creation. That the voice is that of the Father only is manifest from the words, "This is my Son." Hilarius in libro de Trin.: Non solum nomine contestatus est eum esse filium, sed proprietate. Multi enim nos filii Dei sumus, sed non talis est hic filius; hic enim et proprius et verus est filius: origine, non adoptione; veritate, non nuncupatione; nativitate, non creatione. Hilary, de Trin. iii. 11: He witnesses that He is His Son not in name merely, but in very kindred. Sons of God are we many of us; but not as He is a Son, a proper and true Son, in verity, not in estimation, by birth, not adoption. Augustinus super Ioannem: Pater autem diligit filium, sed quomodo pater filium, non quomodo dominus servum; sed quomodo unicum, non quomodo adoptatum. Et ideo subditur in quo mihi complacui. Aug., in Joann. tr. 14. 11: The Father loves the Son, but as a father should, not as a master may love a servant; and that as an own Son, not an adopted; therefore He adds, "in whom I am well-pleased." Remigius: Vel si ad humanitatem Christi referatur, si legatur in quo mihi complacui, quia istum solum reperi sine peccato. Si vero legatur in quo mihi complacuit, subauditur placitum meum constituere, ut per eum agerem quae agenda sunt, idest genus humanum redimerem. Remig.: Or if it be referred to the human nature of Christ, the sense is, I am pleased in Him, whom alone I have found without sin. Or according to another reading, "It hath pleased me" to appoint Him, by whom to perform those things I would perform, i.e. the redemption of the human race. Augustinus de Cons. Evang: Haec autem verba et alii duo, Marcus et Lucas, similiter narrant; sed de verbis vocis quae de caelo facta est, variant locutionem, salva tamen sententia. Quod enim Matthaeus ait dictum hic est filius meus dilectus, et alii duo dicunt: tu es filius meus dilectus, ad eamdem sententiam explicandam valet; vox enim caelestis unum horum dixit; sed Evangelista ostendere voluit ad id valere quod dictum est hic est filius meus, ut illis potius qui audiebant indicaretur quod ipse esset filius Dei; atque ita dictum referre voluit: tu es filius meus, ac si illi diceretur hic est filius meus. Non enim Christo indicabatur quod sciebat; sed audiebant qui aderant, propter quos vox facta est. Iam vero quod alius dicit in quo mihi complacui, alius: in te complacuit mihi, si quaeris quid horum illa voce sonuerit, quodlibet accipe, dum intelligas eos qui non eamdem locutionem retulerunt, eamdem retulisse sententiam; quod enim Deus in filio sibi complacuit, admonetur aliquis ex eo quod dictum est: in te complacuit; quod autem in filio pater placuerit hominibus, admonetur ex eo quod dictum est: in te complacuit mihi, seu intelligatur hoc dictum esse ab omnibus Evangelistis, tamquam diceretur: in te complacitum meum constitui; hoc est, implere quod mihi placet. Aug., de Cons. Evan., ii, 14: These words Mark and Luke give in the same way; in the words of the voice that came from Heaven, their expression varies though the sense is the [p. 116] same. For both the words as Matthew gives them, "This is my beloved Son," and as the other two, "Thou art my beloved Son," express the same sense in the speaker; (and the heavenly voice, no doubt, uttered one of these,) but one shews an intention of addressing the testimony thus borne to the Son to those who stood by; the other of addressing it to Himself, as if speaking to Christ He had said, "This is my Son." Not that Christ was taught what He knew before, but they who stood by heard it, for whose sake the voice came. Again, when one says, "in whom I am well-pleased;" another, "in thee it hath pleased me," if you ask which of these was actually pronounced by that voice; take which you will, only remembering that those who have not related the same words as were spoken have related the same sense. That God is well-pleased with His Son is signified in the first; that the Father is by the Son pleased with men is conveyed in the second form, "in thee it hath well-pleased me." Or you may understand this to have been the one meaning of all the Evangelists, In Thee have I put My good pleasure, i.e. to fulfil all My purpose.
Caput 4 Gospel of Matthew, Chapter 4 [p. 117] Lectio 1 1 τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 2 καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα
ὕστερον ἐπείνασεν.
1. Then was Jesus led up of the Spirit into the wilderness to be tempted of the Devil. 2. And when He had fasted forty days and forty nights, He was afterward hungry.
Chrysostomus super Matth: Postquam baptizatus est dominus a Ioanne in aqua, ducitur a spiritu in desertum ut baptizaretur igne tentationis; unde dicitur tunc Iesus ductus est in desertum a spiritu. Tunc, scilicet quando pater clamavit de caelo: hic est filius meus dilectus. Pseudo-Chrys.: The Lord being baptized by John with water, is led by the Spirit into the wilderness to be baptized by the fire of temptation. 'Then,' i.e. when the voice of the Father had been given from heaven. Chrysostomus in Matth: Quisquis ergo post Baptismum maiores sustines tentationes, non turberis; etenim propter hoc accepisti arma ut non cadas, sed ut praelieris. Ideo autem tentationem a te Deus non prohibet, primum quidem, ut discas quoniam multo factus es fortior; deinde ut magnitudine donorum non extollaris; tertio ut Diabolus experientia cognoscat quod perfecte ab eo abscessisti; quarto ut per hoc fortior reddaris; quinto ut crediti tibi thesauri signum accipias: neque enim Diabolus superveniret tibi ad tentandum, nisi te in maiori honore effectum videret. Chrys., Hom. 13: Whoever thou art then that after thy baptism sufferest grievous trials, be not troubled thereat; for this thou receivedst arms, to fight, not to sit idle. God does not hold all trial from us; first, that we may feel that we are become stronger; secondly, that we may not be puffed up by the greatness of the gifts we have received; thirdly, that the Devil may have experience that we have entirely renounced him; fourthly, that by it we may be made stronger; fifthly, that we may receive a sign of the treasure entrusted to us; for the Devil would not come upon us to tempt us, did he not see us advanced to greater honours. Hilarius in Matth.: In sanctificatis enim maxime Diaboli tentamenta grassantur quia victoria ei est magis optata de sanctis. Hilary: The Devil's snares are chiefly spread for the sanctified, because a victory over the saints is more desired than over others. Gregorius in Evang: Dubitari autem a quibusdam solet a quo spiritu sit ductus Iesus in desertum, propter hoc quod subditur assumpsit eum Diabolus in sanctam civitatem. Sed vere et absque ulla quaestione convenienter accipitur ut a spiritu sancto ductus esse credatur, ut illuc eum suus spiritus duceret ubi hunc ad tentandum spiritus malignus invenit. Greg., Hom. in Ev., 16, 1: Some doubt what Spirit it was that led Jesus into the desert, for that it is said after, "The Devil took him into the holy city." But true and without question agreeable to the context is the received opinion, that it was the Holy Spirit; that His own Spirit should lead Him thither where the evil spirit should find Him and try Him. Augustinus de Trin: Cur seipsum quoque tentandum praebuit? Ut ad superandas tentationes mediator esset, non solum per adiutorium, verum etiam per exemplum. Aug., de Trin., 4, 13: Why did He offer Himself to temptation? That He might be our mediator in vanquishing temptation not by aid only, but by example. Chrysostomus super Matth: Est autem ductus a spiritu sancto, non quasi minor maioris praecepto: non enim solum ductus dicitur qui alicuius potestate ducitur, sed etiam ille qui alicuius rationabili exhortatione placatur, sicut scriptum est de Andrea, quod invenit Simonem fratrem suum et adduxit eum ad Iesum. Pseudo-Chrys.: He was led by the Holy Spirit, not as an [p. 118] inferior at the bidding of a greater. For we say, "led," not only of him who is constrained by a stronger than he, but also of him who is induced by reasonable persuasion; as Andrew "found his brother Simon, and brought him to Jesus." Hieronymus: Ducitur autem non invitus aut captus, sed voluntate pugnandi. Jerome: "Led," not against His will, or as a prisoner, but as by a desire for the conflict. Chrysostomus super Matth: Ad homines enim Diabolus vadit ut tentet eos; quoniam autem adversus Christum Diabolus ire non poterat, ideo contra Diabolum Christus processit; unde dicitur ut tentaretur a Diabolo. Pseudo-Chrys.: The Devil comes against men to tempt them, but since He could not come against Christ, therefore Christ came against the Devil. Gregorius in Evang: Sed sciendum nobis est, quia tribus modis tentatio agitur: suggestione, delectatione et consensu; et nos cum tentamur, plerumque in delectationem aut in consensum labimur, quia de carnis peccato propagati in nobisipsis etiam gerimus unde certamina toleramus; Deus vero, qui in utero virginis incarnatus, in mundum sine peccato venerat, nihil contradictionis in semetipso tolerabat. Tentari ergo per suggestionem potuit, sed eius mentem peccati delectatio non momordit; atque ideo omnis diabolica illa tentatio, foris, non intus fuit. Greg.: We should know that there are three modes of temptation; suggestion, delight, and consent; and we when we are tempted commonly fall into delight or consent, because being born of the sin of the flesh, we bear with us whence we afford strength for the contest; but God who incarnate in the Virgin's womb came into the world without sin, carried within Him nothing of a contrary nature. He could then be tempted by suggestion; but the delight of sin never gnawed His soul, and therefore all that temptation of the Devil was without not within Him. Chrysostomus in Matth: Tunc autem maxime instat Diabolus ad tentandum cum viderit solitarios; unde etiam in principio mulierem tentavit sine viro eam inveniens; unde et sic per hoc etiam Diabolo datur occasio tentandi quod ducitur in desertum. Chrys.: The Devil is wont to be most urgent with temptation, when he sees us solitary; thus it was in the beginning he tempted the woman when he found her without the man, and now too the occasion is offered to the Devil, by the Saviour's being led into the desert. Glossa: Hoc desertum est in Ierusalem et Iericho ubi morabantur latrones, qui locus vocatur dammin, idest sanguinis, propter effusionem sanguinis quam ibi latrones faciebant; unde et homo cum descendisset a Ierusalem in Iericho incidisse dicitur in latrones, gerens figuram Adae, qui a Daemonibus victus est. Conveniens ergo fuit ut ibi Christus Diabolum superaret ubi Diabolus hominem sub figura superasse dictum est. Gloss. ap. Anselm: This desert is that between Jerusalem and Jericho, where the robbers used to resort. It is called Hammaim, i.e. 'of blood,' from the bloodshed which these robbers caused there; hence the man was said (in the parable) to have fallen among robbers as he went down from Jerusalem to Jericho, being a figure of Adam, who was overcome by daemons. It was therefore fit that the place where Christ overcame the Devil, should be the same in which the Devil in the parable overcomes man. Chrysostomus super Matth: Non solum autem Christus ductus est in desertum a spiritu, sed et omnes filii Dei habentes spiritum sanctum: non enim sunt contenti sedere otiosi, sed spiritus sanctus urget eos aliquid magnum apprehendere opus, quod est ire in desertum quantum ad Diabolum, quia non est ibi iniustitia, qua Diabolus delectatur. Omne etiam bonum est extra carnem et mundum, quia non est secundum voluntatem carnis et mundi. Ad tale ergo desertum omnes filii Dei exeunt ut tententur: ut puta si non proposuisti ducere uxorem, duxit te spiritus sanctus in desertum, idest extra fines carnis et mundi, ut tenteris concupiscentia carnis: quomodo enim tentatur libidine qui tota die est cum uxore? Scire debemus, quod filii Dei non tentantur a Diabolo nisi in desertum exierint; filii autem Diaboli in carne et mundo constituti confringuntur et parent; sicut bonus homo, si uxorem habuerit, non fornicatur, sed sufficit ei uxor sua; malus autem etiam habens uxorem, fornicatur, et non est uxore contentus; et sic in omnibus invenies. Filii ergo Diaboli non exeunt ad Diabolum ut tententur. Quid enim opus habet ad certamen exire qui non desiderat vincere? Qui autem gloriosiores sunt filii Dei, extra fines carnis exeunt contra illum quia victoriae gloriam concupiscunt. Propterea et in hoc Christus exiit ad Diabolum ut tentaretur ab eo. Pseudo-Chrys.: Not Christ only is led into the desert by the Spirit, but also all the sons of God who have the Holy Spirit. For they are not content to sit idle, but the Holy Spirit stirs them to take up some great work, i.e. to go out into the desert where they shall meet with the Devil; for there is no righteousness wherewith the Devil is pleased. For all good is without the flesh and the world, because it is not according to the will of the flesh and the world. To such a desert then all [p. 119] the sons of God go out that they may be tempted. For example, if you are unmarried, the Holy Spirit has by that led you into the desert, that is, beyond the limits of the flesh and the world, that you may be tempted by lust. But he who is married is unmoved by such temptation. Let us learn that the sons of God are not tempted but when they have gone forth into the desert, but the children of the Devil whose life is in the flesh and the world are then overcome and obey; the good man, having a wife is content; the bad, though he have a wife is not therewith content, and so in all other things. The children of the Devil go not out to the Devil that they may be tempted. For what need that he should seek the strife who desires not victory? But the sons of God having more confidence and desirous of victory, go forth against him beyond the boundaries of the flesh. For this cause then Christ also went out to the Devil, that He might be tempted of him. Chrysostomus in Matth: Ut autem discas quam magnum bonum est ieiunium, et qualiter scutum est adversum Diabolum, et quoniam post Baptismum non lasciviae, sed ieiunio intendere oportet, ipse ieiunavit, non eo indigens, sed nos instruens. Chrys.: But that you may learn how great a good is fasting, and what a mighty shield against the Devil, and that after baptism you ought to give attention to fasting and not to lusts, therefore Christ fasted, not Himself needing it, but teaching us by His example. Chrysostomus super Matth: Et ut quadragesimi nostri ieiunii poneret mensuram, quadraginta diebus et quadraginta noctibus ieiunavit; unde sequitur et cum ieiunasset quadraginta diebus et quadraginta noctibus. Pseudo-Chrys.: And to fix the measure of our quadragesimal fast, be fasted forty days and forty nights. Chrysostomus in Matth: Non autem ultra processit ieiunando quam Moyses et Elias ne incredibilis videretur carnis assumptio. Chrys.: But He exceeded not the measure of Moses and Elias, lest it should bring into doubt the reality of His assumption of the flesh. Gregorius in Evang: Ipse autem auctor omnium in quadraginta diebus nullum omnino cibum sumpsit. Nos quoque quantum possumus, Quadragesimae tempore carnem nostram per abstinentiam affligamus. Quadragenarius autem numerus custoditur, quia virtus Decalogi per libros quatuor sancti Evangelii impletur; denarius etenim quater ductus, in quadragenarium surgit. Vel quia in hoc mortali corpore ex quatuor elementis subsistimus, per cuius voluptatem praeceptis dominicis contraimus, quae per Decalogum sunt accepta. Qui ergo per carnis desideria Decalogi mandata contempsimus, dignum est ut eamdem carnem quaterdecies affligamus. Vel sicut in lege offerre debemus decimas rerum, ita ei offerre contendimus decimas dierum. A prima enim dominica Quadragesimae usque ad paschalis solemnitatis gaudia sex hebdomadae veniunt, quarum dies quadraginta et duo sunt, ex quibus dum sex dies dominici ab abstinentia subtrahuntur, remanent triginta sex. Dum vero per tercentum sexaginta quinque dies annus ducitur, nos autem per trigintasex dies affligimur, quasi anni nostri decimas Deo damus. Greg., Hom. in Ev., 16, 5: The Creator of all things took no food whatever during forty days. We also, at the season of Lent as much as in us lies afflict our flesh by abstinence. The number forty is preserved, because the virtue of the decalogue is fulfilled in the books of the holy Gospel; and ten taken four times amounts to forty. Or, because in this mortal body we consist of four elements by the delights of which we go against the Lord's precepts received by the decalogue. And as we transgress the decalogue through the lusts of this flesh, it is fitting that we afflict the flesh forty-fold. Or, as by the Law we offer the tenth of our goods, so we strive to offer the tenth of our time. And from the first Sunday of Lent to the rejoicing of the paschal festival is a space of six weeks, or forty-two days, subtracting from which the six Sundays which are not kept there remain thirty-six. Now as the year [p. 120] consists of three hundred and sixty-five, by the affliction of these thirty-six we give the tenth of our year to God. Augustinus in Lib. 83 quaest.: Vel aliter. Omnis sapientiae disciplina est creatorem creaturamque cognoscere. Creator est Trinitas: pater et filius et spiritus sanctus; creatura vero partim est invisibilis, sicut anima, cui ternarius numerus tribuitur (diligere enim Deum tripliciter iubemur: ex toto corde, ex tota anima et ex tota mente), partim visibilis, sicut corpus, cui quaternarius debetur propter calidum et frigidum, humidum et siccum. Denarius ergo numerus, qui totam insinuat disciplinam, quater ductus, id est numero qui corpori debetur, multiplicatus, quia per corpus administratio geritur, quadragesimum numerum conficit, cuius partes aequales ad quinquaginta perveniunt; unum enim et duo et quatuor et quinque et octo et decem et viginti, quae sunt partes quadragenarii, simul iuncta, efficiunt quinquaginta. Et ideo tempus quo ingemiscimus et dolemus quadragenario numero celebratur. Status autem beatitudinis, in quo erit gaudium, quinquagesimae celebratione praefiguratur, idest a Pascha usque ad Pentecosten. Aug., Lib. 83. Quest. q. 81: Otherwise; The sum of all wisdom is to be acquainted with the Creator and the creature. The Creator is the Trinity, Father, Son, and Holy Ghost; the creature is partly invisible, - as the soul to which we assign a threefold nature, (as in the command to love God with the whole heart, mind, and soul,) - partly visible as the body, which we divide into four elements; the hot, the cold, the liquid, the solid. The number ten then, which stands for the whole law of life, taken four times, that is, multiplied by that number which we assign for the body, because by the body the law is obeyed or disobeyed, makes the number forty. All the aliquot parts in this number, viz. 1, 2, 4, 5, 8, 10, 20, taken together make up the number 50. Hence the time of our sorrow and affliction is fixed at forty days; the state of blessed joy which shall be hereafter is figured in the quinquagesimal festival, i.e. the fifty days from Easter to Pentecost. Augustinus in Serm. de Quadragesima: Non autem quia Christus post acceptum Baptismum continuo ieiunavit, regulam observationis dedisse credendum est, ut post Christi Baptismum continuo ieiunare necesse sit. Sed quando acriori certamine cum tentatore confligitur, ieiunandum est, ut corpus impleat de castigatione militiam et animus impetret de humiliatione victoriam. Aug., Serm. 210, 2: Not however because Christ fasted immediately after having received baptism, are we to suppose that He established a rule to be observed, that we should fast immediately after His baptism. But when the conflict with the tempter is sore, then we ought to fast, that the body may fulfil its warfare by chastisement, and the soul obtain victory by humiliation. Chrysostomus super Matth: Sciebat autem dominus cogitationem Diaboli, quia volebat eum tentare: audierat enim quia Christus natus est in hoc mundo Angelis praedicantibus, pastoribus referentibus, magis quaerentibus et Ioanne ostendente. Unde dominus processit contra eum, non quasi Deus, sed quasi homo; magis autem quasi Deus et homo. Nam per quadraginta dies non esurire non erat hominis; aliquando autem esurire non erat Dei. Unde esurivit, ne manifeste intelligatur Deus, et sic Diaboli spem tentandi extingueret, suam autem victoriam impediret; unde sequitur postea esuriit. Pseudo-Chrys.: The Lord knew the thoughts of the Devil, that he sought to tempt Him; he had heard that Christ had been born into this world with the preaching of Angels, the witness of shepherds, the inquiry of the Magi, and the testimony of John. Thus the Lord proceeded against him, not as God, but as man, or rather both as God and man. For in forty days of fasting not to have been "an hungred" was not as man; to be ever "an hungred" was not as God. He was "an hungred" then that the God might not be certainly manifested, and so the hopes of the Devil in tempting Him be extinguished, and His own victory hindered. Hilarius in Matth.: Nam post quadraginta dies, non in quadraginta diebus esuriit. Igitur cum dominus esuriit, non inediae surrepsit operatio, sed naturae suae hominem dereliquit. Non enim erat a Deo Diabolus, sed a carne vincendus. Qua rerum ratione indicat, post quadraginta dierum consummationem, quibus post passionem in saeculo erat commoratus, esuritionem se humanae salutis habiturum; quo in tempore expectatum Deo patri munus, hominem quem assumpserat, reportavit. Hilary: He was "an hungred," not during the forty days, but after them. Therefore when the Lord hungred, it was not that the effects of abstinence then first came upon Him, but that His humanity was left to its own strength. For the Devil was to be overcome, not by the God, but by the flesh. By this [p. 121] was figured, that after those forty days which He was to tarry on earth after His passion were accomplished, He should hunger for the salvation of man, at which time He carried back again to God His Father the expected gift, the humanity which He had taken on Him.
Lectio 2 3 καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ, εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4 ὁ δὲ ἀποκριθεὶς εἶπεν, γέγραπται, οὐκ ἐπ' ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ' ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ.
3. And when the Tempter came to Him, he said, "If Thou be the Son of God, command that these stones be made bread." 4. But He answered and said, "It is written, 'Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.' "
Chrysostomus super Matth: Quia Diabolus videns per quadraginta dies Christum ieiunantem desperaverat, postquam esurientem sensit, iterum coepit sperare; unde sequitur et accedens tentator. Si ergo ieiunaveris et tenteris, ne dicas quia perdidi fructum ieiunii mei; nam etsi non tibi profuit ieiunium tuum ut non tenteris, tamen proficiet ut a tentationibus non vincaris. Pseudo-Chrys.: The Devil who had begun to despair when he saw that Christ fasted forty days, now again began to hope when he saw that "he was an hungred;" and "then the tempter came to him." If then you shall have fasted and after been tempted, say not, I have lost the fruit of my fast; for though it have not availed to hinder temptation, it will avail to hinder you from being overcome by temptation. Gregorius in Evang: Sed si ipsum ordinem tentationis aspicimus, pensamus quanta magnitudine nos a tentatione liberamur. Antiquus enim hostis primum hominem ex gula tentavit cum cibum ligni vetitum ad comedendum suasit; ex vana gloria, cum diceret: eritis sicut dii; ex avaritia, cum diceret: scientes bonum et malum: avaritia enim non solum pecuniae est, sed etiam altitudinis, cum supra modum sublimitas ambitur. Quibus autem modis primum hominem stravit, istis modis secundo homini tentato succubuit. Per gulam tentat, cum dicit dic ut lapides isti panes fiant; per vanam gloriam cum dicit si filius Dei es, mitte te deorsum; per sublimitatis avaritiam, cum regna mundi ostendit, dicens haec omnia tibi dabo. Greg.: If we observe the successive steps of the temptation, we shall be able to estimate by how much we are freed from temptation. The old enemy tempted the first man through his belly, when he persuaded him to eat of the forbidden fruit; through ambition when he said, "Ye shall be as gods;" through covetousness when he said, "Knowing good and evil;" for there is a covetousness not only of money, but of greatness, when a high estate above our measure is sought. By the same method in which he had overcome the first Adam, in that same was he overcome when he tempted the second Adam. He tempted through the belly when he said, "Command that these stones become loaves;" through ambition when he said, "If thou be the Son of God, cast thyself down from hence;" through covetousness of lofty condition in the words, "All these things will I give thee." Ambrosius super Lucam: Inde autem coepit unde iam vicerat, scilicet a gula; unde dixit ei si filius Dei es, dic ut lapides isti panes fiant. Quid autem sibi vult talis sermonis exorsus, nisi quia cognoverat Dei filium esse venturum, sed venisse per infirmitatem corporis non putabat? Aliud explorantis, aliud tentantis est; et Deo se profitetur credere, et homini conatur illudere. Ambrose, Ambros. in Luc., c. 4. 3: He begins with that which had once been the means of his victory, the palate; "If thou be the Son of God, command that these stones become loaves." What means such a beginning as this, but that he knew that the Son of God was to come, yet believed not that He was come on account of His fleshly [p. 122] infirmity. His speech is in part that of an enquirer, in part that of a tempter; he professes to believe Him God, he strives to deceive Him as man. Hilarius in Matth.: Eam ergo in tentando conditionem operis proposuit, per quam in Deo ex mutatione lapidum in panes virtutem potestatis agnosceret, et in homine oblectamento cibi potentiam esurientis illuderet. Hilary: And therefore in the temptation he makes a proposal of such a double kind by which His divinity would be made known by the miracle of the transformation, the weakness of the man deceived by the delight of food. Hieronymus: Sed duobus contrariis teneris, o Diabole: si ad imperium eius possunt lapides panes fieri, ergo frustra tentas eum qui tantae potentiae est; si autem non potest facere, frustra Dei filium suspicaris. Jerome: But thou art caught, O Enemy, in a dilemma. If these stones can be made bread at His word, your temptation is vain against one so mighty. If He cannot make them bread, your suspicions that this is the Son of God must be vain. Chrysostomus super Matth: Sicut autem Diabolus omnes excaecabat, sic modo invisibiliter a Christo est excaecatus. Post quadraginta enim dies esurientem sensit, et per quadraginta non esurientem non intellexit. Cum suspicatus est eum non esse filium Dei, non cogitavit quoniam fortis athleta ad ea quae infirma sunt descendere potest; infirmus autem ad ea quae fortia sunt ascendere non potest. Magis ergo ex eo quod per tot dies non esuriit, intelligere debuit quia Deus est, quam ex eo quod post tot dies esuriit, quia homo est. Sed dicit: Moyses et Elias quadraginta dies ieiunaverunt, et homines erant. Sed illi ieiunantes esuriebant et sustinebant, iste quadraginta diebus non esuriit, sed postea. Esurire enim et non manducare, patientiae est humanae; non esurire autem, divinae naturae. Pseudo-Chrys.: But as the Devil blinds all men, so is he now invisibly made blind by Christ. He found Him "an hungred" at the end of forty days, and knew not that He had continued through those forty without being hungry. When he suspected Him not to be the Son of God, he considered not that the mighty Champion can descend to things that be weak, but the weak cannot ascend to things that are high. We may more readily infer from His not being "an hungred" for so many days that He is God, than from His being "an hungred" after that time that He is man. But it may be said, Moses and Elias fasted forty days, and were men. But they hungred and endured, He for the space of forty days hungred not, but afterwards. To be hungry and yet refuse food is within the endurance of man; not be hungry belongs to the Divine nature only. Hieronymus: Propositum autem Christi erat humilitate vincere; unde adversarium vicit testimoniis legis, non potestate virtutis, ut hoc ipso et hominem plus honoraret et adversarium plus puniret, cum hostis generis humani non quasi a Deo, sed quasi ab homine vinceretur; unde sequitur qui respondens, dixit ei: scriptum est: non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei. Jerome: Christ's purpose was to vanquish by humility; Leo, Serm. 39, 3: hence he opposed the adversary rather by testimonies out of the Law, than by miraculous powers; thus at the same time giving more honour to man, and more disgrace to the adversary, when the enemy of the human race thus seemed to be overcome by man rather than by God. Gregorius in Evang: Sic ergo tentatus a Diabolo dominus, sacri eloquii praecepta respondit; et qui tentatorem suum mergere in abyssum poterat, virtutem suae potentiae non ostendit, quatenus nobis praeberet exemplum ut quoties a pravis hominibus aliquid patimur, ad doctrinam excitemur potius quam ad vindictam. Greg.: So the Lord when tempted by the Devil answered only with precepts of Holy Writ, and He who could have drowned His tempter in the abyss, displayed not the might of His power; giving us an example, that when we suffer any thing at the hands of evil men, we should be stirred up to learning rather than to revenge. Chrysostomus super Matth: Non autem dixit: non in solo pane vivo, ne videatur de se dictum esse; sed non in solo pane vivit homo, ut posset Diabolus dicere si filius Dei es. Abscondit se ut non ostendatur; quod potest, si homo est; astute excusat se, ne ostendatur non posse. Pseudo-Chrys.: He said not, 'I live not,' but, "Man doth not live by bread alone," that the Devil might still ask, "If thou be the Son of God." If He be God, it is as though He shunned [p. 123] to display what He had power to do; if man, it is a crafty will that His want of power should not be detected. Rabanus: Testimonium autem hoc de Deuteronomio sumptum est. Ergo si quis non vescitur verbo Dei, iste non vivit, quia sicut corpus humanum non vivit sine terreno cibo, ita et anima vivere non potest sine Dei verbo. Procedere autem verbum de ore Dei dicitur cum voluntatem suam per Scripturarum testimonia revelat. Rabanus: This verse is quoted from Deuteronomy. [margin note: c. 8. 3] Whoso then feeds not on the Word of God, he lives not; as the body of man cannot live without earthly food, so cannot his soul without God's word. This word is said to proceed out of the mouth of God, where he reveals His will by Scripture testimonies.
Lectio 3 5 τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 6 καὶ λέγει αὐτῷ, εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω: γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 7 ἔφη αὐτῷ ὁ Ἰησοῦς, πάλιν γέγραπται, οὐκ ἐκπειράσεις κύριον τὸν θεόν σου.
5. Then the Devil taketh Him up into the holy city, and setteth Him on a pinnacle of the temple, 6. And saith unto Him, "If Thou be the Son of God, cast Thyself down; for it is written, 'He shall give His Angels charge concerning Thee:' and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone." 7. Jesus said unto Him, "It is written again, 'Thou shalt not tempt the Lord thy God.' "
Chrysostomus super Matth: Cum ex praemisso Christi responso nihil certum discere Diabolus potuisset utrum Christus Deus esset an homo, assumpsit eum ad aliam tentationem, dicens apud se: iste qui fame non vincitur, etsi filius Dei non est, tamen sanctus est. Valent enim homines sancti fame non vinci; sed postquam omnem necessitatem carnis vicerunt, per vanam gloriam cadunt; ideo coepit eum tentare in gloria vana; propter quod sequitur tunc assumpsit eum Diabolus in sanctam civitatem. Pseudo-Chrys.: From this first answer of Christ, the Devil could learn nothing certain whether He were God or man; he therefore betook him to another temptation, saying within himself; This man who is not sensible of the appetite of hunger, if not the Son of God, is yet a holy man; and such do attain strength not to be overcome by hunger; but when they have subdued every necessity of the flesh, they often fall by desire of empty glory. Therefore he began to tempt Him by this empty glory. Hieronymus: Assumptio ista non ex imbecillitate domini venit, sed de inimici superbia, qui voluntatem salvatoris necessitatem putat. Jerome: "Took him," not because the Lord was weak, but the enemy proud; he imputed to a necessity what the Saviour did willingly. Rabanus: Sancta autem civitas Ierusalem dicebatur, in qua templum Dei erat et sancta sanctorum et cultus unius Dei secundum legem Moysi. Rabanus: Jerusalem was called the Holy City, for in it was the Temple of God, the Holy of holies, and the worship of the one God according to the law of Moses. Remigius: In quo ostenditur quia Diabolus fidelibus Christi etiam in sanctis locis insidiatur. Remig.: This shews that the Devil lies in wait for Christ's faithful people even in the sacred places. Gregorius in Evang: Sed ecce dum dicitur Deus homo in sanctam civitatem a Diabolo assumptus, humanae aures audire expavescunt; iniquorum tamen omnium Diabolus caput est. Quid autem mirum si se ab illo permisit in montem duci, qui se permisit a membris illius crucifigi? Gregory: Behold when it is said that this God was taken by the Devil into the holy city, pious ears tremble to hear, and yet the Devil is head and chief among the wicked; what wonder that He suffered Himself to be led up a mountain by the wicked one himself, who suffered Himself to be crucified by his members. [p. 124] Glossa: Diabolus enim semper ad alta ducit elevando per iactantiam, ut praecipitare possit; ideo sequitur et statuit eum supra pinnaculum templi. Gloss. ord.: The Devil places us on high places by exalting with pride, that he may dash us to the ground again. Remigius: Pinnaculum sedes erat doctorum: templum enim non habebat culmen erectum sicut nostrae domus habent, sed et planum erat desuper more Palaestinorum, et in ipso templo tria tabulata erant. Et sciendum, quia in pavimento pinnaculum erat, et in unoquoque tabulato pinnaculum erat. Sive ergo statuerit eum in illo pinnaculo quod erat in pavimento, sive in illis quae erant in primo, secundo vel tertio tabulato, intelligendum est quod in illo statuisset eum unde aliquod praecipitium esse potuit. Remig.: The "pinnacle" is the seat of the doctors; for the temple had not a pointed roof like our houses, but was flat on the top after the manner of the country of Palestine, and in the temple were three stories. It should be known that "the pinnacle" was on the floor, and in each story was one pinnacle. Whether then he placed Him on the pinnacle in the first story, or that in the second, or the third, he placed Him whence a fall was possible. Glossa: Nota vero, haec omnia corporeis sensibus esse completa: si enim verba ad invicem conferuntur, in specie hominis Diabolum apparuisse verisimile est. Gloss. ord.: Observe here that all these things were done with bodily sense, and by careful comparison of the context it seems probable that the Devil appeared in human form. Chrysostomus Sup. Matth.: Sed forte dicis: quomodo in corpore constitutum videntibus omnibus statuit supra templum? Sed forsitan Diabolus sic eum assumebat ut ab omnibus videretur; ipse autem, nesciente Diabolo, invisibiliter sic agebat ut a nemine videretur. Pseudo-Chrys.: Perhaps you may say, How could he in the sight of all place Him bodily upon the temple? Perhaps the Devil so took Him as though He were visible to all, while He, without the Devil being aware of it, made Himself invisible. Glossa: Ideo autem duxit eum supra pinnaculum, cum vellet eum de vana gloria tentare, quia in cathedra doctorum multos deceperat inani gloria, et ideo putavit istum positum in sede magisterii inani gloria extolli posse; unde sequitur et dixit: si filius Dei es, mitte te deorsum. Gloss, ap. Anselm: He set Him on a pinnacle of the temple when he would tempt Him through ambition, because in this seat of the doctors he had before taken many through the same temptation, and therefore thought that when set in the same seat, He might in like manner be puffed up with vain pride. Hieronymus: In omnibus enim tentationibus hoc agit Diabolus ut intelligat si filius Dei sit. Dicit autem mitte te, quia vox Diaboli, qua semper homines cadere deorsum desiderat, persuadere potest, praecipitare non potest. Jerome: In the several temptations the single aim of the Devil is to find if He be the Son of God, but he is so answered as at last to depart in doubt; He says, "Cast thyself," because the voice of the Devil, which is always called men downwards, has power to persuade them, but may not compel them to fall. Chrysostomus super Matth: Per hanc autem propositionem quomodo poterat cognoscere si est filius Dei, an non? Volare enim per aerem non est proprie opus Dei, quia nulli utile est. Si ergo aliquis volaverit provocatus, propter ostentationem solam hoc facit, et est potius ex Diabolo quam ex Deo. Si ergo homini sapienti sufficit esse quod est et non est necessarium ei apparere quod non est, quanto magis filius Dei ostendere se necessarium non habet, de quo nemo potest tantum cognoscere quantum est apud se? Pseudo-Chrys.: How does he expect to discover by this proposition whether He be the Son of God or not? For to fly through the air is not proper to the Divine nature, for it is not useful to any. If then any were to attempt to fly when challenged to it, he would be acting from ostentation, and would belong rather to the Devil than to God. If it is enough to a wise man to be what he is, and he has no wish to seem what he is not, how much more should the Son of God hold it not necessary to shew what He is; He of whom none can know so much as He is in Himself? Ambrosius super Lucam: Sed quia Satanas transfigurat se sicut Angelum lucis et de Scripturis ipsis divinis laqueum fidelibus parat, utitur testimoniis Scripturarum, non ut doceat, sed ut fallat; unde sequitur scriptum est enim: quia Angelis suis mandavit de te. Ambrose: But as Satan transfigures himself into an Angel of light, and spreads a snare for the faithful, even from the divine Scriptures, so now he uses its texts, not to instruct [p. 125] but to deceive. Hieronymus: Hoc enim in Psalmo 90, 11 legimus; verum ibi non de Christo, sed de viro sancto prophetia est. Male ergo Diabolus interpretatur Scripturas. Jerome: This verse we read in the ninetieth Psalm, [Ps 91:11] but that is a prophecy not of Christ, but of some holy man, so the Devil interprets Scripture amiss. Chrysostomus super Matth: Vere enim filius Dei Angelorum manibus non portatur, sed ipse magis Angelos portat; et si portatur manibus Angelorum, non ut offendat ad lapidem pedem suum, quasi infirmus, sed propter honorem, quasi dominus. O Diabole, quoniam filius Dei manibus portatur legisti, et quia super aspidem et basiliscum calcat, non legisti? Sed illud quidem exemplum profert quasi superbus, hoc autem tacet quasi astutus. Pseudo-Chrys.: For the Son of God in truth is not borne of Angels, but Himself bears them, or if He be borne in their arms, it is not from weakness, lest He dash His foot against a stone, but for the honour. O thou Devil, thou hast read that the Son of God is borne in Angels' arms, hast thou not also read that He shall tread upon the asp and basilisk? But the one text he brings forward as proud, the other he omits as crafty. Chrysostomus in Matth: Intuere etiam quia testimonia a domino allata sunt convenienter, a Diabolo autem indecenter: non enim quod scriptum est Angelis suis mandavit de te, et in manibus tollent te, suadet proiicere seipsum et praecipitare. Chrys.: Observe that Scripture is brought forward by the Lord only with an apt meaning, but by the Devil irreverently; for that where it is written, "He shall give his Angels charge over thee," is not an exhortation to cast Himself headlong. Glossa: Est ergo sic exponendum. Ait enim Scriptura de quolibet bono homine, quod Angelis suis, id est administratoribus spiritibus, praecepit de ipso quod in manibus suis, idest in auxiliis suis, tollant eum et custodiant ne offendat pedem, idest affectum mentis, ad lapidem idest ad veterem legem scriptam in lapideis tabulis. Vel per lapidem potest intelligi omnis peccati occasio et ruinae. Gloss. ap. Anselm: We must explain thus; Scripture says of any good man, that He has given it in charge to His Angels, that is to His ministering spirits, to bear him in their hands, i.e. by their aid to guard him that he dash not his foot against a stone, i.e. keep his heart that it stumble not at the old law written in tables of stone. Or by the stone may be understood every occasion of sin and error. Rabanus: Notandum est autem, quod salvator noster licet permisisset se a Diabolo supra pinnaculum templi poni, tamen renuit ad imperium eius descendere, nobis exemplum donans, ut quisquis imperaverit viam veritatis arctam nos ascendere, obtemperemus. Si autem vult nos de altitudine veritatis et virtutum ad ima erroris et vitiorum praecipitare, non illum audiamus. Rabanus: It should be noted, that though our Saviour suffered Himself to be placed by the Devil on a pinnacle of the temple, yet refused to come down also at his command, giving us an example, that whosoever bids us ascend the strait way of truth we should obey. But if he would again cast us down from the height of truth and virtue to the depth of error we should not hearken to him. Hieronymus: Falsas autem de Scripturis Diaboli sagittas veris Scripturarum frangit clypeis; unde sequitur ait illi rursus Iesus: scriptum est: non tentabis dominum Deum tuum. Jerome: The false Scripture darts of the Devil He brands with the true shield of Scripture. Hilarius in Matth.: Diaboli enim conatus contundens, et Deum se protestatur et dominum. Hilary: Thus beating down the efforts of the Devil, He professes Himself both God and Lord. Chrysostomus super Matth: Non autem dixit: non tentabis me dominum Deum tuum; sed ita: non tentabis dominum Deum tuum, quod poterat dicere omnis homo Dei tentatus a Diabolo, quoniam et qui hominem Dei tentat, Deum tentat. Pseudo-Chrys.: Yet He says not, Thou shalt not tempt me thy Lord God; but, "Thou shalt not tempt the Lord thy God;" which every man of God when tempted by the Devil might say; for whoso tempts a man of God, tempts God. Rabanus: Vel aliter. Suggerebatur ei quasi homini ut aliquo signo exploraret quantum Deus posset. Rabanus: Otherwise, it was a suggestion to Him, as man, that He should seek by requiring some miracle to know the greatness of God's power. Augustinus contra Faustum: Pertinet autem ad sanam doctrinam, quando habet homo quid faciat, non tentare dominum Deum suum. Aug., contr. Faust., 22, 36: It is a part of sound doctrine, that when man has any other means, he should not tempt the Lord his God. Theodotus: Tentat enim Deum qui sine ratione obiiciens se periculo, quidpiam agit. Theod. non occ.: And it is to tempt [p. 126] God, in any thing to expose one's self to danger without cause. Hieronymus: Et notandum, quod necessaria testimonia de Deuteronomio tantum protulit, ut secundae legis sacramenta monstraret. Jerome: It should be noted, that the required texts are taken from the book of Deuteronomy only, that He might shew the sacraments of the second Law.
Lectio 4 8 πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 9 καὶ εἶπεν αὐτῷ, ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. 10 τότε λέγει αὐτῷ ὁ Ἰησοῦς, ὕπαγε, σατανᾶ: γέγραπται γάρ, κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 11 τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ.
8. Again, the Devil taketh Him up into an exceeding high mountain, and sheweth Him all the kingdoms of the world, and the glory of them; 9. And saith unto Him, "All these things will I give Thee, if Thee wilt fall down and worship me." 10. Then saith Jesus unto him, "Get thee hence, Satan: for it is written, 'Thou shalt worship the Lord thy God, and Him only shalt thou serve.' " 11. Then the Devil leaveth Him, and, behold Angels came and ministered unto Him.
Chrysostomus super Matth: Diabolus ex secundo responso incertus, transit ad tertiam tentationem: quia enim Christus retia ventris disruperat, retia vanae gloriae transiverat, ponit ei retia avaritiae; propter quod dicitur iterum assumpsit eum Diabolus in montem excelsum valde, quem scilicet Diabolus circuiens omnem terram excelsiorem ceteris cognoscebat. Quanto enim excelsior fuerit mons, tanto ex eo spatiosior terra videtur; unde sequitur et ostendit ei omnia regna mundi et gloriam eorum. Ostendit autem ita non ut ipse regna vel civitates eorum vel populos vel argentum vel aurum videret, sed partes terrae in quibus unumquodque regnum vel civitas posita erat: ut puta, si ascendens super excelsum locum digito extenso dicam tibi: ecce ibi est Roma aut Alexandria, non sic ostendo tibi ut ipsas videas civitates, sed partes terrae in quibus positae sunt; sic et Diabolus poterat Christo singula loca demonstrare digito et uniuscuiusque regni honores et statum verbis exponere: nam ostensum dicitur etiam quod exponitur ad intelligendum. Pseudo-Chrys.: The Devil, left in uncertainty by this second reply, passes to a third temptation. Christ had broken the nets of appetite, had passed over those of ambition, he now spreads for Him those of covetousness; "He taketh him up into a very high mountain," such as in going round about the earth he had noticed rising above the rest. The higher the mountain, the wider the view from it. He shews Him not so as that they truly saw the very kingdoms, cities, nations, their silver and their gold; but the quarters of the earth where each kingdom and city lay. As suppose from some high ground I were to point out to you, see there lies Rome, there Alexandria; you are not supposed to see the towns themselves, but the quarter in which they lie. Thus the Devil might point out the several quarters with his finger, and recount in words the greatness of each kingdom and its condition; for that is said to be shewn which is in any way presented to the understanding. Origenes super Lucam: Vel aliter. Non est arbitrandum quod regna ei mundi ostendens, Persarum verbi gratia regnum Indorumque ostenderit; sed ostendit ei regnum suum, quomodo regnaret in mundo, idest quomodo alii regnentur a fornicatione, alii ab avaritia. Origen, in Luc., Hom. 30: We are not to suppose that when he shewed him the kingdoms of the world, he presented before Him the kingdom of Persia, for instance, or India; but he shewed his own kingdom, how he reigns in the world, that is, how some are governed by fornication, some by avarice. Remigius: Gloriam eorum appellat aurum, argentum et lapides pretiosos et temporalia bona. Remig.: By "their glory," [p. 127] is meant, their gold and silver, precious stones and temporal goods. Rabanus: Ostendit autem haec Diabolus domino, non quod ipse visum eius amplificare potuerit aut aliquid ignotum demonstrare, sed vanitatem pompae mundanae, quam ipse diligebat, quasi speciosam ac desiderabilem verbis ostendens, in amorem Christo suggerens venire volebat. Rabanus: The Devil shews all this to the Lord, not as though he had power to extend his vision or shew Him any thing unknown. But setting forth in speech as excellent and pleasant, that vain worldly pomp wherein himself delighted, he thought by suggestion of it, to create in Christ a love of it. Glossa: Qui non concupiscentiae oculo intuetur sicut nos, sed sicut medici vident morbos sine laesione. Gloss. ord.: He saw not, as we see, with the eye of lust, but as a physician looks on disease without receiving any hurt. Hieronymus: Sequitur et dixit illi: haec omnia tibi dabo. Arrogans et superbus de iactantia loquitur: non enim potest omnia regna dare, cum sciamus plerosque sanctos viros a Deo reges factos. Jerome: An arrogant and vain vaunt; for he hath not the power to bestow all kingdoms, since many of the saints have, we know, been make kings of God. Chrysostomus super Matth: Sed eas quae per iniquitatem fiunt in mundo, ut puta per furtum aut per periuria acquisitas divitias Diabolus dat. Non ergo Diabolus quibus vult divitias dare potest, sed his qui volunt ab illo recipere. Pseudo-Chrys.: But such things as are gotten by iniquity in this world, as riches, for instance, gained by fraud or perjury, these the Devil bestows. The Devil therefore cannot give riches to whom he will, but to those only who are willing to receive them of him. Remigius: Miranda etiam est Diaboli dementia. Illi promittebat dare regna terrena qui suis fidelibus dat regna caelestia, et gloriam mundi ei qui est caelestis gloriae dominus. Remig.: Wonderful infatuation in the Devil! To promise earthly kingdoms to Him who gives heavenly kingdoms to His faithful people, and the glory of earth to Him who is Lord of the glory of heaven! Ambrosius super Lucam: Habet autem ambitio domesticum periculum: ut enim dominetur aliis prius servit, curvatur obsequio ut honore dominetur, et dum vult esse sublimior fit remissior. Unde aperte subditur si cadens adoraveris me. Ambrose, in Luc., c. iv, 11: Ambition has its dangers at home; that it may govern, it is first others' slave; it bows in flattery that it may rule in honour; and while it would be exalted, it is made to stoop. Glossa: Ecce antiqua Diaboli superbia. Sicut enim in principio voluit se similem Deo facere, ita nunc volebat divinum sibi usurpare cultum, dicens si cadens adoraveris me. Ergo qui adoraturus est Diabolum, ante corruit. Sequitur tunc dicit ei Iesus: vade, Satana. Gloss. non occ.: See the Devil's pride as of old. In the beginning he sought to make himself equal with God, now he seeks to usurp the honours due to God, saying, "If thou wilt fall down and worship me." Who then worships the Devil must first fall down. Chrysostomus super Matth: In quo finem tentandi Diabolo ponit, ne progrediatur ulterius tentans. Pseudo-Chrys.: With these words He puts an end to the temptations of the Devil, that they should proceed not further. Hieronymus: Non autem, ut plerique putant, eadem Satanas et Petrus condemnantur sententia. Petro enim dicitur: vade retro me, Satana, idest sequere me qui contrarius es meae voluntati; huic autem dicitur vade, Satana; et non ei dicitur retro, ut subaudiatur: vade in ignem aeternum qui paratus est tibi et Angelis tuis. Jerome: The Devil and Peter are not, as many suppose, condemned to the same sentence. To Peter it is said, "Get thee behind me, Satan;" i.e. follow thou behind Me who art contrary to My will. But here it is, "Go, Satan," and is not added, 'behind Me,' that we may understand "into the fire prepared for thee and thy angels." Remigius: Vel, secundum alia exempla: vade retro, idest, reminiscere, recordare in quanta gloria conditus fuisti et in quantam miseriam cecidisti. Remig.: Other copies read, "Get thee behind me;" i.e. remember thee in what glory thou wast created, and into what misery thou hast fallen. Chrysostomus super Matth: Videndum autem quia Christus cum passus fuisset tentationis iniuriam, dicente sibi Diabolo si filius Dei es, mitte te deorsum, non est turbatus neque Diabolum increpavit. Nunc autem quando Diabolus usurpavit sibi Dei honorem, exasperatus est, et repulit eum dicens vade, Satana, ut nos illius discamus exemplo nostras quidem iniurias magnanimiter sustinere, Dei autem iniurias nec usque ad auditum sufferre, quoniam in propriis iniuriis esse quempiam patientem laudabile est, iniurias autem Dei dissimulare nimis est impium. Pseudo-Chrys.: Observe how Christ when Himself suffered wrong at the hands of the Devil, being tempted of him, saying, "If thou be the Son of God, cast [p. 128] thyself down," yet was not moved to chide the Devil. But now when the Devil usurps the honour of God, he is wroth, and drives him away, saying, "Go thy way, Satan;" that we may learn by His example to bear injuries to ourselves with magnanimity, but wrongs to God, to endure not so much as to hear; for to be patient under our own wrongs is praiseworthy, to dissemble when God is wronged is impiety. Hieronymus: Dicens autem Diabolus salvatori si cadens adoraveris me, e contrario audit, quod ipse magis adorare eum debeat dominum et Deum suum. Jerome: When the Devil says to the Saviour, "If thou wilt fall down and worship me," he is answered by the contrary declaration, that it more becomes him to worship Jesus as his Lord and God. Augustinus contra sermonem Arianorum: Unde sequitur scriptum est enim: dominum Deum tuum adorabis et illi soli servies. Unus dominus Deus noster est ipsa Trinitas, cui soli servitutem pietatis iure debemus. Aug., cont. Serm. Arian, 29: The one Lord our God is the Holy Trinity, to which alone we justly owe the service of piety. Augustinus de Civ. Dei: Nomine autem servitutis, cultus Deo debitus intelligitur: latriam quippe nostri, ubicumque sanctarum Scripturarum positum est, interpretati sunt servitutem; sed ea servitus quae debetur hominibus, secundum quam praecepit apostolus servos dominis suis subditos esse debere, Graece nuncupari solet dulia; latria vero aut semper, aut tam frequenter ut pene semper, ea servitus dicitur quae pertinet ad colendum Deum. Aug., City of God, book 10, ch. 1: By service is to be understood the honour due to God; as our version renders the Greek words, 'latria,' wherever it occurs in Scripture, by 'service' (servitus), but that service which is due to men (as where the Apostle bids slaves be subject to their master) is in Greek called 'dulia;' while 'latria,' always, or so often that we say always, is used of that worship which belongs to God. Chrysostomus super Matth: Diabolus autem, sicut, rationabiliter intelligi potest, non quasi obediens praecepto recessit, sed divinitas Christi et spiritus sanctus qui erat in eo excussit inde Diabolum; unde sequitur tunc reliquit eum Diabolus. Quod ad nostram proficit consolationem, quia non tamdiu homines Dei Diabolus tentat quamdiu vult, sed quamdiu Christus permittit. Etsi permittit eum paulisper tentare, tamen repellit propter infirmam naturam. Pseudo-Chrys.: The Devil, we may fairly suppose, did not depart in obedience to the command, but the Divine nature of Christ, and the Holy Spirit which was in Him drove him thence, and "then the Devil left him." Which also serves for our consolation, to see that the Devil does not tempt the men of God so long as he wills, but so long as Christ suffers. And though He may suffer him to tempt for a short time, yet in the end He drives him away because of the weakness of our nature. Augustinus de Civ. Dei: Post tentationem vero sancti Angeli spiritibus immundis metuendi domino ministrabant, et per hoc magis magisque innotescebat Daemonibus quantus esset; unde sequitur et ecce Angeli accesserunt et ministrabant ei. Aug., City of God, book 9, ch. 21: After the temptation the Holy Angels, to be dreaded of all unclean spirits, ministered to the Lord, by which it was made yet more manifest to the daemons how great was His power. Chrysostomus super Matth: Non autem dixit: descendentes Angeli, ut ostendat quia semper ad ministerium eius erant in terris, sed tunc praecipiente domino recesserunt ab eo, ut locus Diabolo adversus Christum daretur, ne forte videns Angelos circa eum non appropinquaret ad eum. In quibus autem rebus illi ministrabant scire non possumus: utrum ad sanationes infirmitatum, an ad correctiones animarum, an ad effugationem Daemonum, quae omnia per Angelos facit, unde eis facientibus ipse facere videtur; tamen manifestum est quod non propter necessitatem impotentiae eius ei ministrabant, sed propter honorem potestatis ipsius: non enim dicitur quod adiuvent eum, sed quod ministrent. Pseudo-Chrys.: He says not 'Angels descended from heaven,' that it may be known that they were ever on the earth to minister to Him, but had now by the Lord's command departed from Him, to give opportunity for the Devil to approach, who perhaps when he saw Him surrounded by Angels would not have come near Him. But in what matters they ministered to Him, we cannot know, whether in the healing diseases, or purifying souls, or casting out daemons; for all these things He does by the ministration of Angels, so that what they do, Himself [p. 129] appears to do. However it is manifest, that they did not now minister to Him because His weakness needed it, but for the honour of His power; for it is not said that they 'succoured Him,' but that they "ministered to Him." Gregorius in Evang: Ex his autem unius personae utraque natura ostenditur: quia et homo est quem Diabolus tentat, et idem ipse Deus est cui ab Angelis ministratur. Gregory, non occ. vid. in Ezek. i. 8. n. 24. in 1 Reg. i. I. n. 1. 2: In these things is shewn the twofold nature in one person; it is the man whom the Devil tempts; the same is God to whom Angels minister. Chrysostomus super Matth: Nunc breviter perstringamus quid significent Christi tentationes. Ieiunium est abstinentia rei malae, esuries est desiderium eius, usus eius est panis. Qui ergo peccatum sibi convertit ad usum, lapidem convertit in panem. Respondeat ergo Diabolo persuadenti, quia non in solo usu illius rei vivit homo, sed in observantia mandatorum Dei. Quando vero quis inflatus fuerit quasi sanctus, ductus est quasi super templum, et quando aestimaverit se consistere in sanctimoniae summitate, positus est supra pinnaculum templi. Et haec tentatio sequitur primam, quia victoria tentationis gloriationem operatur et fit causa iactantiae. Sed vide quod Christus ieiunium ultro susceperit. Super templum autem Diabolus eum duxit, ut tu ad abstinentiam laudabilem sponte procedas; extolli autem ad fastigium sanctitatis non acquiescas; fuge exaltationem cordis et non patieris ruinam. Ascensio autem montis est processio ad altitudinem divitiarum et gloriae huius mundi quae de superbia cordis descendit. Cum ergo volueris dives fieri, quod est ascendere in montem, incipis cogitare de divitiis et honoribus acquirendis, et tunc princeps mundi gloriam regni sui tibi ostendit. Tertio loco providet tibi causas, ut si volueris illa consequi, servias ei negligens iustitiam Dei. Pseudo-Chrys.: Now let us shortly review what is signified by Christ's temptations. The fasting is abstinence from things evil, hunger is the desire of evil, bread is the gratification of the desire. He who indulges himself in any evil thing, turns stones into bread. Let him answer to the Devil's persuasions that man does not live by the indulgence of desire alone, but by keeping the commands of God. When any is puffed up as though he were holy he is led to the temple, and when he esteems himself to have reached the summit of holiness he is set on a pinnacle of the temple. And this temptation follows the first, because victory over temptation begets conceit. But observe that Christ had voluntarily undertaken the fasting; but was led to the temple by the Devil; therefore do you voluntarily use praiseworthy abstinence, but suffer yourself not to be exalted to the summit of sanctity; fly high-mindedness, and you will not suffer a fall. The ascent of the mountain is the going forward to great riches, and the glory of this world which springs from pride of heart. When you desire to become rich, that is, to ascend the mountain, you begin to think of the ways of gaining wealth and honours, then the prince of this world is shewing you the glory of his kingdom. In the third place He provides you reasons, that if you seek to obtain all these things, you should serve him, and neglect the righteousness of God. Hilarius in Matth.: Victo autem a nobis calcatoque Diaboli capite, Angelorum ministeria et virtutum in nos caelestium officia non defutura ostenditur. Hilary: When we have overcome the Devil and bruised his head, we see that Angels' ministry and the offices of heavenly virtues will not be wanting in us. Augustinus de Cons. Evang: Lucas has tentationes non eodem ordine persecutus est; unde incertum est quid prius factum sit: utrum regna terrae prius demonstrata sint et postea in pinnaculum templi levatus sit, an e converso; nihil tamen ad rem, dum omnia facta esse manifestum sit. Aug., de Cons. Evan., ii, 16: Luke has not given the temptations in the same order as Matthew; so that we do not know whether the pinnacle of the temple, or the ascent of the mountain, was first in the action; but it is of no importance, so long as it is only clear that all of them were truly done. Glossa: Sed quod dicit Lucas magis videtur secundum historiam esse, sed Matthaeus has refert tentationes secundum hoc quod in Adam factae sunt. Gloss. ap. Anselm: Though Luke's order seems the more historical; Matthew relates the temptations as they were done to Adam.
Lectio 5 12 ἀκούσας δὲ ὅτι ἰωάννης παρεδόθη ἀνεχώρησεν εἰς τὴν γαλιλαίαν. 13 καὶ καταλιπὼν τὴν ναζαρὰ ἐλθὼν κατῴκησεν εἰς καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις ζαβουλὼν καὶ νεφθαλίμ: 14 ἵνα πληρωθῇ τὸ ῥηθὲν διὰ ἠσαΐου τοῦ προφήτου λέγοντος, 15 γῆ ζαβουλὼν καὶ γῆ νεφθαλίμ, ὁδὸν θαλάσσης, πέραν τοῦ ἰορδάνου, γαλιλαία τῶν ἐθνῶν, 16 ὁ λαὸς ὁ καθήμενος ἐν σκότει φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς.
12. Now when Jesus had heard that John was cast into prison, He departed into Galilee; 13. And leaving Nazareth, He came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: 14. That is might be fulfilled which was spoken by Esaeas the prophet, saying, 15. "The land of Zabulon, and the land of Naphthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 16. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.
Rabanus: Postquam Matthaeus de quadraginta dierum ieiunio et de tentatione Christi et de Angelorum ministerio narravit, continuo subiecit dicens cum autem audisset Iesus quia Ioannes traditus esset. Rabanus: Matthew having related the forty days' fast, the temptation of Christ, and the ministry of Angels, proceeds, "Jesus having heard that John was cast into prison." Chrysostomus super Matth: Sine dubio a Deo, quia in virum sanctum nemo potest aliquid nisi tradiderit eum Deus. Sequitur secessit in Galilaeam, scilicet de Iudaea, ut passionem suam opportuno tempori reservaret, deinde ut nobis fugiendi periculum daret exemplum. Pseudo-Chrys.: By God without doubt, for none can effect any thing against a holy man, unless God deliver him up. "He withdrew into Galilee," that is, out of Judaea; both that He might reserve His passion to the fit time, and that He might set us an example of flying from danger. Chrysostomus in Matth: Non enim accusabile est non proicere seipsum in periculum, sed incidentem non stare viriliter. Recedit etiam de Iudaea, Iudaicam invidiam mitigans, simul quidem prophetiam complens et magistros orbis terrarum piscari studens, qui in Galilaea morabantur. Attende etiam qualiter ad gentes abiturus a Iudaeis accepit causam: etenim cum praecursorem in vincula misissent, impellunt Iesum transire ad Galilaeam gentium. Chrys.: It is not blameworthy not to throw one's self into peril, but when one has fallen into it, not to endure manfully. He departed from Judaea both to soften Jewish animosity, and to fulfil a prophecy, seeking moreover to fish for those masters of the world who dwelt in Galilee. Note also how when He would depart to the Gentiles, He received good cause from the Jews; His forerunner was thrown into prison, which compelled Jesus to pass into Galilee of the Gentiles. Glossa: Ut autem refert Lucas, venit Nazareth, ubi erat nutritus, et ibi intravit in synagogam, ubi legit et dixit multa, propter quae voluerunt eum praecipitare de monte; et tunc descendit Capharnaum; unde modo ait Matthaeus et relicta civitate Nazareth, venit et habitavit Capharnaum. Gloss. ap. Anselm: He came as Luke writes to Nazareth, where He had been brought up, and there entering into the synagogue, He read and spoke many things, for which they sought to throw Him down from the rock, and thence He went to Capernaum; for which Matthew has only, "And leaving the town of Nazareth, He came and dwelt at Capernaum." Hieronymus: Nazareth est in Galilaea vicus iuxta montem Thabor; Capharnaum est oppidum in Galilaea gentium iuxta stagnum Genesareth; et ideo dicit maritima. Gloss. ord.: Nazareth is a village in Galilee near Mount Tabor; Capernaum a town in Galilee of the Gentiles near the Lake of Gennesaret; and [p. 131] this is the meaning of the word, "on the sea coast." Glossa: Addit etiam in finibus Zabulon et Nephthalim, ubi prima captivitas Hebraeorum fuit ab Assyriis. Ubi ergo prima legis oblivio est, ibi prima Evangelii praedicatio, ut de loco quasi medio difflueret ad gentes et Iudaeos. He adds further "in the borders of Zabulon and Naphtali," where was the first captivity of the Jews by the Assyrians. Thus where the Law was first forgotten, there the Gospel was first preached; and from a place as it were between the two it was spread both to Jews and Gentiles. Remigius: Reliquit autem unam, scilicet Nazareth, ut praedicando et miracula faciendo plures illuminaret; in quo facto reliquit praedicatoribus exemplum, ut eo tempore et illis in locis studeant praedicare, quando multis prodesse possunt. Sequitur ut adimpleretur quod dictum est per Isaiam prophetam: terra Zabulon et terra Nephthalim et cetera. In prophetia ita habetur: primo tempore alleviata est terra Zabulon et terra Nephthalim, et novissimo aggravata est via maris, trans Iordanem, Galilaeae gentium. Remig.: He left one, viz. Nazareth, that He might enlighten more by His preaching and miracles. Thus leaving an example to all preachers that they should preach at a time and in places where they may do good, to as many as possible. In the prophecy, the words are these - "At that first time the land of Zabulon and the land of Naphtali was lightened, and at the last time was increased the way of the sea beyond Jordan, Galilee of the Gentiles." [Isa 9:1] Hieronymus super Isaiam: Dicitur autem primo tempore alleviata esse ab onere peccatorum, quia in regionibus duarum tribuum, primum salvator Evangelium praedicavit, novissimo vero tempore aggravata est fides eorum, plurimis Iudaeorum in errore permanentibus. Mare autem hic lacum appellat Genesareth, qui Iordane influente efficitur, in cuius litore Capharnaum et Tiberias et Bethsaida et Corozaim sitae sunt, in qua maxime regione Christus praedicavit. Vel, secundum Hebraeos in Christum credentes, hae duae tribus Zabulon et Nephthalim ab Assyriis captae sunt, et Galilaea deserta est, quam propheta dicit esse alleviatam, eo quod peccata populi sustineret; sed postea reliquae tribus, quae habitabant trans Iordanem et in Samaria, ductae sunt in captivitatem et hoc, inquiunt, Scriptura nunc dicit, quod regio, cuius populus primum captivatus est, ipsa primum lucem praedicantis viderit Christi. Vel, secundum Nazaraeos, adveniente Christo, primo terra Zabulon et Nephtalim est Pharisaeorum erroribus liberata, postea per Evangelium apostoli Pauli ingravata est, idest multiplicata praedicatio in terminos gentium. Jerome, Hieron. in Esai. c. 9. 1: They are said at the first time to be lightened from the burden of sin, because in the country of these two tribes, the Saviour first preached the Gospel; "at the last time" their faith "was increased," most of the Jews remaining in error. By the sea here is meant the Lake of Gennesaret, a lake formed by the waters of the Jordan, on its shores are the towns of Capernaum, Tiberias, Bethsaida, and Corozaim, in which district principally Christ preached. Or, according to the interpretation of those Hebrews who believe in Christ, the two tribes Zabulon and Naphtali were taken captive by the Assyrians, and Galilee was left desert; and the prophet therefore says that it was lightened, because it had before suffered the sins of the people; but afterwards the remaining tribes who dwelt beyond Jordan and in Samaria were led into captivity; and Scripture here means that the region which had been the first to suffer captivity, now was the first to see the light of Christ's preaching. The Nazarenes again interpret that this was the first part of the country that, on the coming of Christ, was freed from the errors of the Pharisees, and after by the Gospel of the Apostle Paul, the preaching was increased or multiplied throughout all the countries of the Gentiles. Glossa: Hic autem in Evangelio diversi nominativi ad idem verbum reducuntur; ita et terra Zabulon et terra Nephthalim, quae est via maris, quae est trans Iordanem, scilicet populus Galilaeae gentium, qui ambulabat in tenebris. Gloss. ap. Anselm: But Matthew here so quotes the passage as to make them all nominative cases referring to one verb. The land of Zabulon, and the land of Naphtali, which is the way of the sea, and which is beyond Jordan, viz. the people of Galilee of the Gentiles, the people which walked in darkness. [p. 132] Hieronymus in Lib. de locis Hebr.: Nota autem, quod duae Galilaeae sunt: una quae dicitur Iudaeorum, et alia quae dicitur gentium. Divisa est enim tempore Salomonis, qui dedit viginti civitates in Galilaea Hyram regi Tyri, quae pars dicta est postea Galilaea gentium; reliqua Iudaeorum. Vel legendum est trans Iordanem Galilaeae gentium, ita, inquam, ut populus, qui vel sedebat vel ambulabat in tenebris, lucem viderit, nequaquam parvam, ut aliorum prophetarum, sed magnam, scilicet illius qui in Evangelio loquitur: ego sum lux mundi. Et qui habitabant in regione umbrae mortis, lux orta est eis. Inter mortem et umbram mortis hoc interesse puto, quod mors eorum est qui cum operibus mortis ad Inferos perrexerunt; umbra autem mortis eorum est qui dum peccant, nondum de hac vita egressi sunt: possunt enim, si voluerint, agere poenitentiam. Gloss. ord.: Note that there are two Galilees; one of the Jews, the other of the Gentiles. This division of Galilee had existed from Solomon's time, who gave twenty cities in Galilee to Hyram, King of Tyre; this part was afterwards called Galilee of the Gentiles; the remained, of the Jews. Jerome, Hieron.: Or we must read, "beyond Jordan, of Galilee of the Gentiles;" so, I mean, that the people who either sat, or walked in darkness, have seen light, and that not a faint light, as the light of the Prophets, but a great light, as of Him who in the Gospel speaks thus, "I am the light of the world." Between death and the shadow of death I suppose this difference; death is said of such as have gone down to the grave with the works of death; the shadow of such as live in sin, and have not yet departed from this world; these may, if they will, yet turn to repentance. Chrysostomus super Matth: Vel in regione umbrae mortis sedebant gentiles, quia colebant idola et Daemones. Iudaei autem, qui legis opera faciebant, in tenebris erant quia Dei iustitia nondum erat eis manifesta. Pseudo-Chrys.: Otherwise, the Gentiles who worshipped idols, and daemons, were they who sat in the region of the shadow of death; the Jews, who did the works of the Law, were in darkness, because the righteousness of God was not yet manifested to them. Chrysostomus in Matth: Ut autem discas quod neque lumen neque tenebras sensibiles ait, de lumine dixit lumen magnum, quod alibi dicitur lumen verum; tenebras autem exponens nominavit umbram mortis. Deinde monstrans quod non ipsi quaerentes invenerunt, sed Deus ipsis apparuit, dixit quod lumen ortum est et effulsit: non enim prius ipsi ad lumen cucurrerunt, etenim in ultimis malis homines erant ante Christi praesentiam: neque enim ambulabant in tenebris, sed sedebant; quod signum erat quia non sperabant liberari; sicut enim nescientes quo oporteret progredi, ita comprehensi a tenebris sedebant, iam non potentes stare. Tenebras autem vocat hic errorem et impietatem. Chrys.: But that you may learn that he speaks not of natural day and night, he calls the light, "a great light," which is in other places called "the true light;" and he adds, "the shadow of death," to explain what he means by darkness. The words "arose," and "shined," shew, that they found it not of their own seeking, but God Himself appeared to them, they did not first run to the light; for men were in the greatest miseries before Christ's coming; they did not walk but safe in darkness; which was a sign that they hoped for deliverance; for as not knowing what way they should go, shut in by darkness they sat down, having now no power to stand. By darkness he means here, error and ungodliness. Rabanus: Allegorice autem Ioannes est vox praecedens verbum et alii prophetae. Postquam autem propheta cessavit et ligatus est, accessit verbum complens quod praedicaverat vox, idest propheta. Et secessit in Galilaeam, idest de figuris ad veritatem. Vel in Galilaeam, idest in Ecclesiam, ubi est transmigratio de vitiis ad virtutes. Nazareth interpretatur flos, Capharnaum villa pulcherrima. Reliquit ergo florem figurarum, quo fructus Evangelii significabatur et venit in Ecclesiam, quae est Christi virtutibus pulchra. Et maritima est, quia iuxta fluctus saeculi posita, quotidie tunditur procellis persecutionum. Inter Zabulon et Nephthalim sita est, idest Iudaeis communis et gentibus. Zabulon enim habitaculum fortitudinis dicitur: quia apostoli, qui de Iudaea electi sunt, fortes fuerunt. Nephthalim dilagatio, quia gentium Ecclesia per orbem dilatata est. Rabanus, ap. Anselm: In allegory, John and the rest of the Prophets were the voice going before the Word. When prophecy ceased and was fettered, then came the Word, fulfilling what the Prophet had spoken of it, "He departed into Galilee," i.e. from figure to verity. Or, into the Church, which is a passing from vice to virtue. Nazareth is interpreted 'a flower,' Capernaum, 'the beautiful village;' He left therefore the flower of figure, (in which was mystically intended the fruit of the Gospel,) and came [p. 133] into the Church, which was beautiful with Christ's virtues. It is "by the sea-coast," because placed near the waves of this world, it is daily beaten by the storms of persecution. It is situated between Zabulon and Naphtali, i.e. common to Jews and Gentiles. Zabulon is interpreted, 'the abode of strength;' because the Apostles, who were chosen from Judaea, were strong. Nephtali, 'extension,' because the Church of the Gentiles was extended through the world. Augustinus de Cons. Evang: Ioannes autem Evangelista, priusquam iret Iesus in Galilaeam, dicit de Petro et Andrea et Nathanaele, et de miraculo in Cana Galilaeae; quae omnia ceteri Evangelistae praetermiserunt, id contexentes suis narrationibus quod Iesus reversus sit in Galilaeam; unde intelligitur fuisse interpositos aliquos dies, quibus illa de discipulis gesta sunt quae interponuntur a Ioanne. Aug., de Cons. Evan., ii, 17: John relates in his Gospel the calling of Peter, Andrew, and Nathanael, and the miracle of Cana, before Jesus' departure into Galilee; all these things the other Evangelists have omitted, carrying on the thread of their narrative with Jesus' return into Galilee. We must understand then that some days intervened, during which the things took place concerning the calling of the disciples which John relates. Remigius: Sed illud solertius attendendum est, quare Ioannes dicat dominum iisse in Galilaeam antequam Ioannes missus fuisset in carcerem. Nam post vinum de aqua factum et descensum eius in Capharnaum et post ascensum eius in Ierusalem, dicitur in Evangelio Ioannis, quod rediit in Iudaeam et baptizabat, et nondum erat missus Ioannes in carcerem. Hic autem dicitur, quod postquam traditus fuit Ioannes, secessit in Galilaeam; et hoc quidem dicit Marcus. Non autem debet hoc contrarium videri: nam Ioannes primum adventum domini in Galilaeam descripsit, qui scilicet fuit ante incarcerationem Ioannis. Sed et de secundo adventu alibi facit mentionem, cum ait quod Iesus reliquit Iudaeam et abiit iterum in Galilaeam; et de hoc tantum secundo adventu in Galilaeam, qui scilicet fuit post incarcerationem Ioannis, alii Evangelistae dicunt. Remig.: But this should be considered with more care, viz. that John says that the Lord went into Galilee, before John the Baptist was thrown into prison. According to John's Gospel after the water turned into wine, and his going down to Capernaum, and after his going up to Jerusalem, he returned to Judaea and baptized, and John was not yet cast into prison. But here it is after John's imprisonment that He retires into Galilee, and with this Mark agrees. But we need not suppose any contradiction here. John speaks of the Lord's first coming into Galilee, which was before the imprisonment of John. He speaks in another place of His second coming into Galilee [John 4:3], and the other Evangelists mention only this second coming into Galilee which was after John's imprisonment. Eusebius Hist. Eccl.: Ioannem enim tradunt usque ad ultimum pene vitae suae tempus absque ullius Scripturae indiciis Evangelium praedicasse; sed cum trium Evangeliorum ad ipsum notitia pervenisset, probasse quidem veritatem dictorum, deesse tamen vidit aliqua, et maxime quae primo praedicationis suae tempore dominus gesserat. Certum est enim, quod in aliis tribus Evangeliis haec videntur sola contineri quae in eo gesta sunt anno quo Ioannes Baptista vel inclusus est in carcerem vel punitus. Matthaeus enim post tentationem Christi continuo subiecit audiens autem quia Ioannes traditus esset; et Marcus similiter. Lucas vero priusquam aliquid de actibus Christi referret, dicit quod Herodes conclusit Ioannem in carcerem. Rogatus est ergo Ioannes apostolus, ut ea quae praeterierant priores ante traditionem Ioannis, salvatoris gesta conscriberet: et ideo dicit in Evangelio suo: hoc fecit initium signorum Iesus. Euseb., H. E. iii. 24: It is related that John preached the Gospel almost up to the close of his life without setting forth any thing in writing, and at length came to write for this reason. The three first written Gospels having come to his knowledge, he confirmed the truth of their history by his own testimony; but there was yet some things wanting, especially an account of what the Lord had done at the first beginning of His preaching. And it is true that the other three Gospels seem to contain only those things which were done in that year in which John the Baptist was put into prison, or executed. For Matthew, after the [p. 134] temptation, proceeds immediately, "Hearing that John was delivered up;" and Mark in like manner. Luke again, even before relating one of Christ's actions, tells that "Herod had shut up John in prison." The Apostle John then was requested to put into writing what the preceding Evangelists had left out before the imprisonment of John; hence he says in his Gospel, "this beginning of miracles did Jesus."
Lectio 6 17 ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν, μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.
17. From that time Jesus began to preach, and to say, "Repent: for the kingdom of Heaven is at hand."
Chrysostomus super Matth: Ille debet Christi iustitiam praedicare qui ventri suo contradicere potest, qui saeculi istius bona contemnit, qui vanam gloriam non desiderat. Et ideo dicitur exinde coepit Iesus praedicare, idest ex quo tentatus, famem vicit in deserto, avaritiam sprevit in monte, vanam gloriam repercussit in templo. Vel exinde coepit praedicare, ex quo traditus est Ioannes: nam si praedicante Ioanne praedicare coepisset, vilem reddidisset Ioannem, et inveniretur praedicatio Ioannis esse superflua quantum ad istius doctrinam, sicut si uno tempore sol cum Lucifero oriatur, gratiam Luciferi celat. Pseudo-Chrys.: Christ's Gospel should be preached by him who can control his appetites, who contemns the goods of this life, and desires not empty honours. "From this time began Jesus to preach," that is, after having been tempted, He had overcome hunger in the desert, despised covetousness on the mountain, rejected ambitious desires in the temple. Or from the time that John was delivered up; for had He begun to preach while John was yet preaching, He would have made John be lightly accounted of, and John's preaching would have been though superfluous by the side of Christ's teaching; as when the sun rises at the same time with the morning star, the star's brightness is hid. Chrysostomus in Matth: Ideo etiam non praedicavit donec Ioannes in carcerem mitteretur, ne ex hoc multitudo scinderetur; propter quod etiam Ioannes nullum fecit signum, ut per miracula omnes traherentur ad Christum. Chrys.: For another cause also He did not preach till John was in prison, that the multitude might not be split into two parties; or as John did no miracle, all men would have been drawn to Christ by His miracles. Rabanus: In hoc etiam docet ne quis ab inferiori persona sermonem contemnat; unde apostolus: si cui sedenti revelatum fuerit, prior taceat. Rabanus: In this He further teaches that none should despise the words of a person inferior to Him; as also the Apostle, "If any thing be revealed to him that sits, let the first hold his peace." [1 Cor 14:30] Chrysostomus super Matth: Sapienter autem inde praedicationis suae sumpsit initium, non ut conculcet Ioannis doctrinam, sed ut magis confirmet, et testem eum verum fuisse demonstret. Pseudo-Chrys.: He did wisely in making now the beginning of His preaching, that He should not trample upon John's teaching, but that He might the rather confirm it and demonstrate him to have been a true witness. Hieronymus: In quo etiam ostendit se eiusdem esse Dei filium, cuius ille fuerat propheta, et ideo dicit poenitentiam agite. Jerome: Shewing also thereby that He was Son of that same God whose prophet John was; and therefore He says, "Repent ye." Chrysostomus super Matth: Non enim statim iustitiam praedicavit quam omnes cognoscebant, sed poenitentiam, qua omnes indigebant. Quis ergo ausus est dicere: volo bonus esse, et non possum? Poenitentia enim correctio est voluntatis; et si vos mala non terrent, ut scilicet poenitentiam agatis, saltem bona delectent; unde sequitur appropinquavit enim regnum caelorum, idest beatitudo regni caelestis; ac si dicat: parate vos per poenitentiam, quia appropinquavit tempus mercedis aeternae. Pseudo-Chrys.: He does not straightway preach righteousness which all knew, but repentance, which all needed. Who then dared to say, 'I desire to be good, but am not able?" [p. 135] For repentance corrects the will; and if ye will not repent through fear of evil, at least ye may for the pleasure of good things; hence He says, "the kingdom of heaven is at hand;" that is, the blessings of the heavenly kingdom. As if He has said, Prepare yourselves by repentance, for the time of eternal reward is at hand. Remigius: Et notandum, quia non dicit: appropinquavit regnum Chananaeorum aut Iebuzaeorum, sed regnum caelorum. Lex enim promittebat bona temporalia, sed dominus regna caelestia. Remig.: And note, He does not say the kingdom of the Canaanite, or the Jebusite, is at hand; the "the kingdom of heaven." The law promised worldly goods, but the Lord heavenly kingdoms. Chrysostomus in Matth: Considerandum etiam, quod in hac praedicatione nihil de seipso manifeste praedicabat, quod interim conveniens erat, quia nondum de eo decentem habebant opinionem. Incipiens etiam, nihil grave et onerosum dixit, sicut Ioannes dixerat securim exscindendae arbori imminentem, et huiusmodi; sed in principio benigna proposuit, regnum caelorum evangelizans. Chrys.: Also observe how that in this His first address He says nothing of Himself openly; and that very suitably to the case, for they had yet no right opinion concerning Him. In this commencement moreover He speaks nothing severe, nothing burdensome, as John had concerning the axe laid to the root of the condemned tree, and the lie; but he puts first things merciful, preaching the glad tidings of the kingdom of heaven. Hieronymus: Mystice autem: Ioanne tradito, Christus incipit praedicare, quia desinente lege, consequenter oritur Evangelium. Jerome: Mystically interpreted, Christ begins to preach as soon as John was delivered to prison, because when the Law ceased, the Gospel commenced.
Lectio 7 18 περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς γαλιλαίας εἶδεν δύο ἀδελφούς, σίμωνα τὸν λεγόμενον πέτρον καὶ ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν: ἦσαν γὰρ ἁλιεῖς. 19 καὶ λέγει αὐτοῖς, δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων. 20 οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ. 21 καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφούς, ἰάκωβον τὸν τοῦ ζεβεδαίου καὶ ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ δίκτυα αὐτῶν: καὶ ἐκάλεσεν αὐτούς. 22 οἱ δὲ εὐθέως ἀφέντες τὸ πλοῖον καὶ τὸν πατέρα αὐτῶν ἠκολούθησαν αὐτῷ.
18. And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. 19. And He saith unto them, "Follow Me, and I will make you fishers of men." 20. And they straightway left their nets, and followed Him. 21. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and He called them. 22. And they immediately left the ship and their father, and followed Him.
4 l. 773>734 l. 7 Chrysostomus super Matth: Antequam Christus aliquid dicat vel faciat, vocat apostolos, ut nihil illos lateat nec verborum Christi nec operum, ut postmodum fiducialiter dicere possint: non possumus quae vidimus et audivimus non loqui. Hinc est quod dicitur ambulans Iesus iuxta mare Galilaeae. Pseudo-Chrys.: Before He spoke or did any thing, Christ called Apostles, that neither word nor deed of His should be [p. 136] hid from their knowledge, so that they may afterwards say with confidence, "What we have seen and heard, that we cannot but speak." [Acts 4:20] Rabanus: Mare Galilaeae idem est quod stagnum Genesareth, mare Tiberiadis et lacus salinarum. Rabanus: The sea of Galilee, the lake of Gennesaret, the sea of Tiberias, and the salt lake, are one and the same. Glossa: Decenter autem per piscatoria vadit loca, piscatores piscaturus; unde sequitur vidit duos fratres, Simonem, qui vocatur Petrus, et Andream fratrem eius. Gloss. ord.: He rightly goes on fishing places, when about to fish for fishermen. Remigius: Vidit autem non tam corporaliter quam spiritualiter ad corda eorum respiciens. Remig.: "Saw," that is, not so much with the bodily eye, as spiritually viewing their hearts. Chrysostomus in Matth: In mediis autem operationibus existentes eos vocavit, monstrans quod omnibus occupationibus sequelam suam praeponere oportet; unde sequitur mittentes retia in mare, quod quidem eorum officio congruebat; propter quod sequitur erant enim piscatores. Chrys.: He calls them while actually working at their employment, to shew that to follow Him ought to be preferred to all occupations. They were just then "casting a net into the sea," which agreed with their future office. Augustinus de Verb. Dom: Non enim elegit reges aut senatores aut philosophos aut oratores, immo elegit plebeios, pauperes et indoctos piscatores. Aug., Serm. 197, 2: He chose not kings, senators, philosophers, or orators, but he chose common, poor, and untaught fishermen. Augustinus super Ioann.: Si enim doctus eligeretur, fortassis ideo se diceret electum, quia doctrina eius eligi meruit. Dominus autem noster Iesus Christus volens superborum frangere cervices, non quaesivit per oratorem piscatorem, sed de piscatore lucratus imperatorem. Magnus Cyprianus orator, sed prius Petrus piscator. Aug., Tract. in Joann. 8, 7: Had one learned been chosen, he might have attributed the choice to the merit of his learning. But our Lord Jesus Christ, willing to bow the necks of the proud, sought not to gain fishermen by orators, but gained an Emperor by a fisherman. Great was Cyprian the pleader, but Peter the fisherman was before him. Chrysostomus super Matth: Futurae etiam dignitatis gratiam artificii opera prophetabant: nam sicut qui retia iactat in aquam, nescit quos pisces comprehensurus est, sic doctor, quando divini sermonis retia super populum iactat, nescit qui sunt accessuri ad Deum. Sed quoscumque Deus excitaverit, illi adhaerent eius doctrinae. Pseudo-Chrys.: The operations of their secular craft were a prophecy of their future dignity. As he who casts his net into the water knows not what fishes he shall take, so the teacher casts the net of the divine word upon the people, not knowing who among them will come to God. Those whom God shall stir abide in his doctrine. Remigius: De his autem piscatoribus loquitur dominus per Ieremiam dicens: mittam in vos piscatores meos et piscabuntur vos. Unde et hic subditur venite post me. Remig.: Of these fishermen the Lord speaks by Jeremiah. "I will send my fishers among you, and they shall catch you." [Jer 16:16] Glossa: Non tam pedibus, quam affectu et imitatione. Et faciam vos fieri piscatores hominum. Gloss. interlin.: "Follow me," not so much with your feet as in your hearts and your life. Chrysostomus super Matth: Idest doctores; ut cum rete verbi Dei comprehendatis homines de mundo tempestuoso et periculoso ubi homines non ambulant, sed feruntur, quia Diabolus cum delectatione compellit eos in mala, ubi alterutrum homines se comedunt, sicut pisces fortiores devorant iuniores - ut translati vivant in terra, corporis Christi membra facti. Pseudo-Chrys.: "Fishers of men," that is, teachers, that with the net of God's word you may catch men out of this world of storm and danger, in which men do not walk but are rather borne along, the Devil by pleasure drawing them into sin where men devour one another as the stronger fishes do the weaker, withdrawn from hence they may live upon the land, being made members of Christ's body. Gregorius in Evang: Nulla autem Petrus et Andreas Christum miracula facere viderant, nihil ab eo de praemio aeternae retributionis audierant, et tamen ad unum domini praeceptum, hoc quod possidere videbantur, obliti sunt; unde sequitur at illi continuo, relictis retibus, secuti sunt eum. In quo affectum debemus potius pensare quam censum. Multum enim reliquit qui sibi nihil retinuit, multum dimisit qui cum re possessa et concupiscentiis renuntiavit. A sequentibus ergo tanta dimissa sunt quanta a non sequentibus concupisci potuerunt. Exteriora enim nostra domino quantumlibet parva sufficiunt, nec perpendit quantum in eius sacrificio, sed ex quanto proferatur. Aestimationem quippe pretii regnum Dei non habet, sed tantum valet quantum habes. Greg., Hom. in Evan., v. 1: Peter and Andrew had seen Christ work no miracle, had heard from him no word of the promise of the eternal reward, yet at this single bidding of the Lord they forgot all that they had seemed to possess, and "straightway left their nets, and followed Him." In which deed we ought rather to consider their wills than [p. 137] the amount of their property. He leaves much who keeps nothing for himself, he parts with much, who with his possessions renounces his lusts. Those who followed Christ gave up enough to be coveted by those who did not follow. Our outward goods, however small, are enough for the Lord; He does not weight the sacrifice by how much is offered, but out of how much it is offered. The kingdom of God is not to be valued at a certain price, but whatever a man has, much or little, is equally available. Chrysostomus super Matth: Non autem praedicti discipuli secuti sunt Christum, doctoris cupientes honorem, sed operis lucrum: sciebant enim quam pretiosa est anima hominis, quam grata est apud Deum salus ipsius et quanta est merces. Pseudo-Chrys.: These disciples did not follow Christ from desire of the honour of a doctor, but because they coveted the labour itself; they knew how precious is the soul of man, how pleasant to God is his salvation, and how great its reward. Chrysostomus in Matth: Tantae igitur promissioni crediderunt, et per sermones quibus sunt capti, crediderunt se alios posse piscari. Chrys.: To so great a promise they trusted, and believed that they should catch others by those same words by which themselves had been caught. Chrysostomus super Matth: Haec igitur cupientes, secuti sunt, omnibus relictis; in quo nos docuerunt quia nemo potest terrena possidere et perfecte ad caelestia pervenire. Pseudo-Chrys.: These were their desires, for which they "left all and followed;" teaching us thereby that none can possess earthly things and perfectly attain to heavenly things. Glossa: In his ergo datum est exemplum illis qui censum deserunt pro Christi amore. Subditur autem exemplum eorum qui etiam carnales affectus pro Deo postponunt; unde dicitur et procedens inde, vidit alios duos. Nota, quia vocat binos et binos, sicut alibi legitur quod misit eos binos et binos ad praedicandum. Gloss. ap. Anselm: These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, and He afterwards sent them two and two to preach. Gregorius in Evang: Quatenus hic nobis tacitus innuat, quia qui caritatem erga alterum non habet, praedicationis officium suscipere nullatenus debet. Duo enim sunt praecepta caritatis, et minus quam inter duos caritas haberi non potest. Greg., Hom. in Ex., 17, 1: Hereby we are also silently admonished, that he who wants affection towards others, ought not to take on him the office of preaching. The precepts of charity are two, and between less than two there can be no love. Chrysostomus super Matth: Super caritatem etiam fraternitatis Ecclesiae recte posuit fundamenta, ut ex radicibus caritatis exuberans quasi humor ascendat in ramos; et hoc super naturalem caritatem, ut non solum per gratiam, sed etiam per naturam ipsa caritas firmior habeatur; unde dicit fratres: sic enim fecit Deus et in veteri testamento, super Moysen et Aaron fratres, ponens aedificationis initium. Quoniam autem abundantior est gratia novi testamenti quam veteris, ideo primum populum aedificavit super unam fraternitatem, hunc autem super duas. Iacobum, inquit, Zebedaei, et Ioannem fratrem eius in navi cum Zebedaeo patre eorum, reficientes retia sua, quod est maximae paupertatis indicium: vetera enim reficiebant qui nova unde emerent non habebant. Et quod ad maiorem pietatem eorum pertinet, in tanta paupertate sic patri suo succurrebant, ut secum eum baiularent, in navi, non ut ille istos adiuvaret in opere, sed ut isti illum consolarentur sua praesentia. Pseudo-Chrys.: Rightly did He thus build the foundations of the brotherhood of the Church on love, that from such roots a copious sap of love might flow to the branches; and that too on natural or human love, that nature as well as grace might bind their love more firmly. They were moreover "brothers;" and so did God in the Old Testament lay the foundations of His building on Moses and Aaron, brothers. But as the grace of the New Testament is more abundant than that of the Old, therefore the first people were built upon one pair of brethren, but the new people upon two. They were "washing their nets," a proof of the extremest indigence; they repaired the old because they had not whence they should buy new. And [p. 138] what shews their great filial piety, in this their great poverty they deserted not their father, but carried him with them in their vessel, not that he might aid in their labour, but have the enjoyment of his sons' presence. Chrysostomus in Matth: Non parva autem est hic demonstratio virtutis, inopiam facile ferre, ex iustis nutriri laboribus, colligari invicem amoris virtute, patrem inopem habere secum et in eius obsequio laborare. Chrys.: It is no small sign of goodness, to bear poverty easily, to live by honest labour, to be bound together by virtue of affection, to keep their poor father with them, and to toil in his service. Chrysostomus super Matth: Aestimare autem primos velociores ad praedicandum, quia retia mittebant, istos autem quasi pigriores quia adhuc retia componebant, non sumus ausi, quia differentiam eorum cognoscere solius est Christi. Forte ergo illi propter Petrum dicti sunt mittentes retia, qui praedicavit Evangelium, sed non composuit; isti autem propter Ioannem componentes, qui Evangelium composuit. Sequitur et vocavit eos: erant enim habitatione cives, dilectione concordes, artificio pares, fraternitatis coniuncti pietate. Ideo simul vocavit eos, ne tot bonis coniunctos dissimilis vocatio separaret. Pseudo-Chrys.: We may not dare to consider the former disciples as more quick to preach, because they were "casting their nets;" and these latter as less active, because they were yet making ready only; for it is Christ alone that may know their differences. But, perhaps we may say that the first were "casting their nets," because Peter preached the Gospel, but committed it not to paper - the others were making ready their nets, because John composed a Gospel. He "called them" together, for by their abode they were fellow-townsmen, in affection attached, in profession agreed, and united by brotherly tenderness. He called them then at once, that united by so many common blessings they might not be separated by a separate call. Chrysostomus in Matth: Vocando autem nihil eis promisit, sicut prioribus; obedientia enim eorum qui praevenerant, viam eis ad credendum praeparaverat. Sed et multa de ipso audierant, scilicet tamquam familiares et consanguinitate coniuncti. Sequitur illi autem, relictis retibus et patre, secuti sunt eum. Chrys.: He made no promise to them when He called them, as He had to the former, for the obedience of the first had made the way plain for them. Besides, they had heard many things concerning Him, as being friends and townsmen of the others. Chrysostomus super Matth: Tria enim sunt quae relinquere debet qui venit ad Christum: actus carnales, qui per retia piscationis significantur; substantiam mundialem, quae per navem; et parentes, qui per patrem. Reliquerunt ergo navem, ut fierent ecclesiasticae navis gubernatores; reliquerunt retia, ut non pisces afferrent ad civitatem terrenam, sed homines ad caelestem; reliquerunt unum patrem, ut spirituales patres omnium fierent. Pseudo-Chrys.: There are three things which we must leave who would come to Christ; carnal actions, which are signified in the fishing nets; worldly substance, in the ship; parents, which are signified in their father. They left their own vessel, that they might become governors of the vessel of the Church; they left their nets, as having no longer to draw out fishes on to the earthly shore, but men to the heavenly; they left their father, that they might become the spiritual fathers of all. Hilarius in Matth.: Eis igitur artem et patriam domum relinquentibus, docemur, Christum secuturi, et saecularis vitae sollicitudine et paternae domus consuetudine non teneri. Hilary: By this that they left their occupation and their father's house we are taught, that when we would follow Christ we should not be holden of the cares of secular life, or of the society of the paternal mansion. Remigius: Mystice autem per mare designatur iste mundus, propter amaritudinem et fluctuationem. Galilaea autem interpretatur volubilis, sive rota, et significat mundi volubilitatem. Ambulavit igitur Iesus iuxta mare dum ad nos per incarnationem venit: quia non carnem peccati, sed similitudinem carnis peccati suscepit ex virgine. Per duos fratres duo populi designantur qui ab uno Deo patre creati sunt, quos vidit quando eos misericorditer respexit. Per Petrum enim, qui interpretatur agnoscens, et dicitur Simon, idest obediens, designatur Iudaicus populus, qui per legem Deum agnovit et praeceptis eius obedivit; per Andream, qui interpretatur virilis sive decorus, intelligitur gentilis populus qui post agnitionem Dei viriliter in fide permansit. Nos populum vocavit quando praedicatores in mundum misit, dicens venite post me, idest relinquite deceptorem et sequimini creatorem. De utroque etiam populo facti sunt hominum piscatores, idest praedicatores. Relictis autem navibus, idest carnalibus desideriis, et retibus, idest mundi cupiditatibus, secuti sunt Christum. Per Iacobum etiam intelligitur Iudaicus populus, qui per cognitionem Dei Diabolum supplantavit; per Ioannem gentilis populus, qui sola gratia salvatus est. Zebedaeus autem, quem relinquunt, et interpretatur fugitivus sive labens, significat mundum qui transit et Diabolum qui de caelis lapsus est. Per Petrum etiam et Andream mittentes retia in mare, designantur illi qui in prima aetate, dum de navi corporis sui mittunt retia carnalis concupiscentiae in mare huius saeculi, vocantur a domino. Per Iacobum et Ioannem reficientes retia designantur illi qui post peccata ante adversitates veniunt ad Christum recuperantes quae perdiderunt. Remig.: Mystically, by the sea is figured this world, because of its bitterness and its tossing waves. Galilee is interpreted, 'rolling,' or 'a wheel,' and shews the changeableness of the world. [p. 139] Jesus "walked by the sea" when He came to us by incarnation, for He took on Him of the Virgin not the flesh of sin, but the likeness of the flesh of sin. By the two brothers, two people are signified born of one God their Father; He "saw" them when He looked on them in His mercy. In Peter, (which is interpreted 'owning,') who is called Simon, (i.e. obedient,) is signified the Jewish nation, who acknowledged God in the Law, and obeyed His commandments; Andrew, which is interpreted 'manly' or 'graceful,' signifies the Gentiles, who after they had come to the knowledge of God, manfully abode in the faith. He called us His people when He sent the preachers into the world, saying, "Follow me;" that is, leave the deceiver, follow your Creator. Of both people there were made fishers of men, that is, preachers. Leaving their ships, that is, carnal desires, and their nets, that is, love of the world, they followed Christ. By James is understood the Jewish nation, which through their knowledge of God overthrew the Devil; by John the Gentile world, which was saved of grace alone. Zebedee whom they leave, (the name is interpreted flying or falling,) signifies the world which passes away, and the Devil who fell from Heaven. By Peter and Andrew casting their net into the sea, are meant those who in their early youth are called by the Lord, while from the vessel of their body they cast the nets of carnal concupiscence into the sea of this world. By James and John mending their nets are signified those who after sin before adversity come to Christ recovering what they had lost. Rabanus: Duae naves duas Ecclesias figurant: eam quae ex circumcisione, et eam quae ex praeputio vocata est. Quilibet etiam fidelis fit Simon, Deo obediendo; Petrus, peccatum suum agnoscendo; Andreas, viriliter labores patiendo; Iacobus, vitia supplantando. Rabanus: The two vessels signify the two Churches; the one was called out of the circumcision, the other out of the uncircumcision. Any one who believes becomes Simon, i.e. obedient to God; Peter by acknowledging his sin, Andrew by enduring labours manfully, James by overcoming vices, Glossa: Et Ioannes, ut totum gratiae Dei adscribat. Et ideo quarta tantum vocatio ponitur, per quos praedicatores Dei a quatuor mundi partibus vocatos signetur. Gloss. ap. Anselm: and John that he may ascribe the whole to God's grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world. Hilarius in Matth.: Vel in hoc futurorum Evangelistarum numerus figuratur. Hilary: Or, the number that was to be of the Evangelists is figured. Remigius: Per hoc etiam quatuor virtutes principales designantur: prudentia enim refertur ad Petrum, propter divinam cognitionem; iustitia ad Andream, propter operum virilitatem; fortitudo ad Iacobum, propter Diaboli supplantationem; temperantia ad Ioannem, propter divinae gratiae effectum. Remig.: Also, the four principal virtues are here designed; Prudence, in Peter, from his [p. 140] confession of God; Justice, we may refer to Andrew for his manful deeds; Fortitude, to James, for his overthrow of the Devil; Temperance, to John, for the working in him of divine grace. Augustinus de Cons. Evang: Sane movere potest quomodo Ioannes dicat non in Galilaea, sed iuxta Iordanem Andream secutum esse dominum cum alio cuius nomen tacetur; deinde Petrum ab illo nomen accepisse; ceteri autem tres Evangelistae de piscatione vocatos eos dicunt, satis inter se convenienter, maxime Matthaeus et Marcus; nam Lucas Andream non nominat, qui tantum intelligitur in eadem navi fuisse. Hoc etiam videtur distare quod tantum Petro a domino dictum esse commemorat Lucas: ex hoc iam homines eris capiens quod Matthaeus et Marcus ambobus dixisse narrant. Sed potuit prius Petro dici secundum Lucam, et ambobus postea secundum alios duos. Sed quod de Ioanne diximus, diligenter considerandum est, cum et locorum plurimum intersit et temporis et ipsius vocationis. Sed intelligendum est, Petrum et Andream non sic vidisse dominum iuxta Iordanem ut ei iam inseparabiliter inhaererent, sed tantum cognovisse quis esset, et eum miratos ad propria remeasse. Forte autem quod praetermiserat recapitulat, quia sine ulla consequentis temporis differentia dicit ambulans autem iuxta mare. Quaeri etiam potest quomodo binos et binos seorsum eos vocaverit, sicut narrat Matthaeus et Marcus, cum Lucas dicat Iacobum et Ioannem tamquam socios Petri ad adiuvandum vocatos fuisse, et simul subductis ad terram navibus Christum secutos? Unde intelligendum est hoc primo esse factum quod Lucas insinuat, et eos ad capturam piscium ex more remeasse: non enim erat dictum Petro quod pisces nunquam esset capturus, cum post resurrectionem hoc fecerit, sed quod homines esset capturus; postea hoc factum est quod Matthaeus et Marcus narrant: non enim subductis ad terram navibus, tamquam cura redeundi secuti sunt eum, sed tamquam iubentem ut sequerentur. Aug., de Cons. Evan., ii, 17: It might move enquiry, why John relates that near Jordan, not in Galilee, Andrew followed the Lord with another whose name he does not mention; and again, that Peter received that name from the Lord. Whereas the other three Evangelists write that they were called from their fishing, sufficiently agreeing with one another, especially Matthew and Mark; Luke not naming Andrew, who is however understood to have been in the same vessel with him. There is a further seeming discrepancy, that in Luke it is to Peter only that it is said, "Henceforth thou shalt catch men;" Matthew and Mark write that is was said to both. As to the different account in John, it should be carefully considered, and it will be found that it is a different time, place, and calling that is there spoken of. For Peter and Andrew had not so seen Jesus at the Jordan that they adhered inseparably ever after, but so as only to have known who He was, and wondering at Him to have gone their way. Perhaps he is returning back to something he had omitted, for he proceeds without marking any difference of time, "As he walked by the sea of Galilee." It may be further asked, how Matthew and Mark relate that He called them separately two and two, when Luke relates that James and John being partners of Peter were called as it were to aid him, and bringing their barks to land followed Christ. We may then understand that the narrative of Luke relates to a prior time, after which they returned to their fishing as usual. For it had not been said to Peter that he should no more catch fish, as he did do so again after the resurrection, but that he "should catch men." Again, at a time after this happened that call of which Matthew and Mark speak; for they draw their ships to land to follow Him, not as careful to return again, but only anxious to follow Him when He bids them.
Lectio 8 23 καὶ περιῆγεν ἐν ὅλῃ τῇ γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. 24 καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν συρίαν: καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους [καὶ] δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς. 25 καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς γαλιλαίας καὶ δεκαπόλεως καὶ ἱεροσολύμων καὶ ἰουδαίας καὶ πέραν τοῦ ἰορδάνου.
23. And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of [p. 141] the kingdom, and healing all manner of sickness and all manner of disease among the people. 24. And His fame went throughout all Syria: and they brought unto Him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and He healed them. 25. And there followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.
Chrysostomus super Matth: Omnis rex pugnaturus contra adversarium, prius congregat exercitum, et sic vadit ad pugnam; sic et dominus contra Diabolum pugnaturus, prius congregavit apostolos, et sic coepit Evangelium praedicare; unde sequitur et circuibat Iesus. Pseudo-Chrys.: Kings, when about to go to war with their enemies, first gather an army, and so go out to battle; thus the Lord when about to war against the Devil, first collected Apostles, and then began to preach the Gospel. Remigius: In quo doctorum vita instruitur: ut enim non sint pigri, docentur per hoc quod dicitur circuibat Iesus. Remig.: An example of life for doctors; that they should not be inactive, they are instructed in these words, "And Jesus went about." Chrysostomus super Matth: Quia enim illi ut debiles ad medicum venire non poterant, ipse sicut studiosus medicus circuibat graviter aegrotantes. Et dominus quidem circuibat singulas regiones; qui autem sunt unius regionis pastores considerando debent circuire populi singulas passiones, ut ad remedium passionis eorum aliquod medicamentum in Ecclesia proferatur. Pseudo-Chrys.: Because they being weak could not come to their physician, He as a zealous Physician went about to visit those who had any grievous sickness. The Lord went round the several regions, and after His example the pastors of each region ought to go round to study the several dispositions of their people, that for the remedy of each disease some medicine may be found in the Church. Remigius (Rabanus in hoc loco id habet): Ut autem non sint acceptores personarum docentur praedicatores per hoc quod subiungitur totam Galilaeam. Ut autem vacui non discurrant, docentur per hoc quod subditur docens. Ut autem non paucis, sed multis prodesse studeant, monentur per hoc quod sequitur in synagogis. Remig.: That they should not be acceptors of persons the preachers are instructed in what follows, "the whole of Galilee." That they should not go about empty, by the word, "teaching." That they should seek to benefit not few but many, in what follows, "in their synagogues." Chrysostomus in Matth: Hinc quoque Iudaeos docebat, quod nec esset Dei adversarius nec animarum seductor, sed quod patri consentiens advenisset. Chrys.: [ed. note: A passage is here inserted in Nicolai's edition which is not in the original. It is of no doctrinal importance.] By which too He shewed the Jews that He came not as an enemy of God, or a seducer of souls, but as consenting with his Father. Remigius: Ut autem non errores neque fabulas, sed salutaria praedicent, docentur per hoc quod subditur praedicans Evangelium regni. Distat autem inter docens et praedicans: docens enim refertur ad praesentia, praedicans ad futura: docebat enim de praesentibus mandatis, praedicabat de futuris promissis. Remig.: That they should not preach error nor fable, but sound doctrine, is inculcated in the words, "preaching the Gospel of the kingdom." 'Teaching' and 'preaching' [p. 142] differ; teaching refers to things present, preaching to things to come; He taught present commandments and preached future promises. Chrysostomus super Matth: Vel docebat iustitias naturales, quas scilicet ratio naturalis docet: ut castitatem, humilitatem, et huiusmodi, quas per seipsos omnes bona esse intelligunt: de quibus necessaria est doctrina, non tantum propter manifestationem eorum, quantum propter excitationem cordis. Praevalentibus enim delectationibus carnalibus, scientia iustitiae naturalis quasi in oblivionem deducta obdormit. Cum ergo coepit doctor reprehendere carnalia mala, eius doctrina non novam scientiam introducit, sed oblitam commonefacit. Praedicabat autem Evangelium annuntiando bona, quae antiqui manifeste nec audierant, ut beatitudinem caelestem, mortuorum resurrectionem, et huiusmodi. Vel docebat interpretando prophetias de ipso: Evangelium praedicabat denuntiando in se bona futura. Pseudo-Chrys.: Or, He taught natural righteousness, those things which natural reason teaches, as chastity, humility, and the like, which all men of themselves see to be goods. Such things are necessary to be taught not so much for the sake of making them known as for stirring the heart. For beneath the prevalence of carnal delights the knowledge of natural righteousness sleeps forgotten. When then a teacher begins to denounce carnal sins, his teaching does not bring up a new knowledge, but recalls to memory one that had been forgotten. But He preached the Gospel, in telling of good things which the ancients had manifestly not heard of, as the happiness of heaven, the resurrection of the dead, and the like. Or, He taught by interpreting the prophecies concerning Himself; He preached by declaring the benefits that were to come from Himself. Remigius: Ut autem doctores doctrinam suam virtutibus commendare studeant, docentur per hoc quod subditur sanans omnem languorem et omnem infirmitatem in populo. Infirmitas quidem est corporum, languor autem animarum. Remig.: That the teacher should study to commend his teaching by his own virtuous conduct is conveyed in those words, "healing every sort of disease and malady among the people;" maladies of the body, diseases of the soul. Chrysostomus super Matth: Vel per languorem, animae aliquam passionem intelligimus, ut avaritiam, libidinem, et huiusmodi; per infirmitatem autem infidelitatem, per quam aliquis infirmatur in fide. Vel per languores intelliguntur graviores corporis passiones, per infirmitates autem leviores. Sicut autem passiones corporales divinitatis virtute sanabat, sic spirituales verbo pietatis. Primo autem docet et postea sanat; propter duo: primo, quia praemittitur quod magis necessarium est: verba enim pietatis aedificant animam, non miracula; deinde quia verba per miracula commendantur, et non e converso. Pseudo-Chrys.: Or, by disease we may understand any passion of the mind, as avarice, lust, and such like, by malady unbelief, that is, weakness of faith. Or, the diseases are the more grievous pains of the body, the maladies the slighter. As He cured the bodily pains by virtue of His divine power, so He cured the spiritual by the word of His mercy. He first teaches, and then performs the cures, for two reasons. First, that what is needed most may come first; for it is the word of holy instruction, and not miracles, that edify the soul. Secondly, because teaching is commended by miracles, not the converse. Chrysostomus in Matth: Considerandum autem, quod quando novum fit aliquid, ac politicae cuiusdam introductio, signa Deus facere consuevit praestans suae potentiae pignora his qui legem eius accepturi sunt. Sic cum hominem facturus esset, prius mundum creavit, ac tum demum facto homini legem in Paradiso dedit; et cum sancto Noe legem positurus esset, magna utique mirabilia monstravit; sed et Iudaeis quidem, cum legem laturus esset prius prodigia magna ostendit, ac tum demum eis praecepta legis imposuit. Ita hic sublimem quamdam vivendi introducturus disciplinam, auctoritatem mandatis suis praestruxit claritate signorum: quia enim aeternum regnum, quod praedicabat, non apparebat, ex his quae videntur, etiam illud quod nondum apparebat, manifestum fecit. Chrys.: We must consider that when some great change is being wrought, as the introduction of a new polity, God is wont to work miracles, giving pledges of His power to those who are to receive His laws. Thus when He would make man, He first created a world, and then at length gave man in paradise a law. When He would dispense a law to the holy Noah, he shewed truly great wonders; and again when He was about to ordain the Law for the Jews, He first shewed great prodigies, and then at [p. 143] length gave them the commandments. So now when about to introduce a sublime discipline of life, He first provided a sanction to His instructions by mighty signs, because the eternal kingdom He preached was not seen, by the things which did appear, He made sure that which as yet did not appear. Glossa: Sed quia praedicatores debent habere bonum testimonium ab his qui foris sunt, ne, si vita despicitur, praedicatio contemnatur, subditur et abiit opinio eius in totam Syriam. Gloss. ap. Anselm: Because preachers should have good testimony from those who are without, lest if their life is open to censure, their preaching be contemned, he adds, "And the fame of him went abroad through all Syria." Rabanus: Syria est omnis regio ab Euphrate usque ad mare magnum, a Cappadocia usque ad Aegyptum, in qua est provincia Palaestina, in qua habitant Iudaei. Rabanus: Syria here is all the region from Euphrates to the Great sea, from Cappodocia to Egypt, in which is the country of Palestine, inhabited by Jews. Chrysostomus in Matth: Intende autem moderationem Evangelistae, quia non unumquemque nobis enarrat curatorum, sed brevibus verbis copiositatem transcurrit signorum; unde sequitur et obtulerunt ei omnes male habentes. Chrys.: Observe the reserve of the Evangelist; he does not give an account of any one of the various cases of healing, but passes in one brief phrase an abundance of miracles, "they brought to him all their sick." Remigius: Per quos varias vult intelligi infirmitates, sed leviores. Cum vero dicit variis languoribus et tormentis comprehensos, illos vult intelligi de quibus subinfertur et qui Daemonia habebant. Remig.: By these he would have us understand various but slighter diseases; but when he says, "seized with divers sicknesses and torments," he would have those understood, of whom it is subjoined, "and who had daemons." Glossa: Languor diuturnus est; tormentum est morbus acutus, ut dolor lateris, et huiusmodi; qui autem Daemonia habebant, sunt qui a Daemonibus vexabantur. Gloss: 'Sickness' means a lasting ailment; 'torment' is an acute pain, as pleurisy, and such like; they "who had daemons" are they who were tormented by the daemons. Remigius: Lunatici enim dicti sunt a luna, quae dum menstruis temporibus crescit et decrescit, ipsi vexantur. Remig.: 'Lunatics' are so called from the moon; for as it waxes in its monthly seasons they are tormented. Hieronymus: Daemones enim observantes lunaria tempora, creaturam infamare cupiebant, ut in creatorem blasphemiae redundarent. Jerome: Not really smitten by the moon, but who were believed to be so through the subtlety of the daemons, who by observing the seasons of the moon, sought to bring an evil report against the creature, that is might redound to the blasphemy of the Creator. Augustinus de Civ. Dei: Illiciuntur tamen Daemones ad inhabitandum per creaturas (quas non ipsi, sed Deus condidit) delectabilibus pro sua diversitate diversis, non ut animalia cibis, sed ut spiritus signis, quae cuiusque delectationi congruunt. Aug., City of God, book 21, ch. 6: Daemons are enticed to take up their abode in many creatures, (created not by themselves but God,) by delights adapted to their various natures; not that they are animals, drawn by meats; but spirits attracted by signs which agree with each one's taste. Rabanus: Paralytici autem sunt corpore dissoluti: paralysis enim Graece, Latine dicitur dissolutio. Sequitur et curavit eos. Rabanus: Paralytics are those whose bodies have their nerves slackened or resolved from a Greek word, signifying this. Chrysostomus super Matth: Cum in quibusdam locis dicatur: multos curavit, hic simpliciter dicitur et curavit eos, signans quod omnes curavit, sicut et novitius medicus intrans civitatem, omnes ad se venientes curat propter suam opinionem commendandam. Pseudo-Chrys.: In some places it is, "He cured many;" but here, "He cured them," meaning, 'all;' as a new physician first entering a town cures all who come to him to beget a good opinion concerning himself. Chrysostomus in Matth: A nullo autem eorum fidem exquisivit, quoniam nondum virtutis suae demonstrationem dederat, et illi e longinquo venientes et aegros adducentes, non parvam ostenderant fidem. Sequitur et secutae sunt eum turbae multae. Chrys.: He requires no direct profession of faith from them, both because He had not yet given them any proofs of His miraculous [p. 144] power, and because in bringing their sick from far they had shewn no small faith. Rabanus: Quae quadripartitae sunt alii propter caeleste magisterium, ut discipuli; alii ob curationem infirmitatum; alii sola fama et curiositate, volentes experiri an verum esset quod dicebatur; alii per invidiam, volentes eum in aliquo capere et accusare. Mystice autem Syria interpretatur elata, Galilaea volubilis vel rota, idest Diabolus et mundus, qui et superbus est et ad ima semper rotatur; in quo fama Christi per praedicationem innotuit: daemoniaci enim sunt idololatrae; lunatici, instabiles; paralytici, pigri et dissoluti. Rabanus: The crowds that followed Him consisted of four sorts of men. Some followed for the heavenly teaching as disciples, some for the curing of their diseases, some from the reports concerning Him alone, and curiosity to find whether they were true; others from envy, wishing to catch Him in some matter that they might accuse Him. Mystically, Syria is interpreted 'lofty,' Galilee, 'turning:' or 'a wheel;' that is, the Devil and the world; the Devil is both proud and always turned round to the bottom; the world in which the fame of Christ went abroad through preaching: the daemoniacs are the idolaters; the lunatics, the unstable; the paralytics, the slow and careless. Glossa: Turbae autem quae sequuntur dominum, sunt de Ecclesia, quae spiritualiter est Galilaea transmigrans ad virtutes; et Decapolis decem praecepta servans; et Hierosolyma et Iudaea, quam visio pacis et confessio illustrat; et trans Iordanem, quia Baptismo transito, terram promissionis intrat. Gloss. ap. Anselm: The crowds that follow the Lord, are they of the Church, which is spiritually designated by Galilee, passing to virtuousness; Decapolis is he who keeps the Ten Commandments; Jerusalem and Judaea, he who is enlightened by the vision of peace and confession; and beyond Jordan, he who having passed the waters of Baptism enters the land of promise. Remigius: Vel sequitur dominum de Galilaea, idest de volubilitate mundi, et Decapoli, quae est regio decem urbium, et significat Decalogi transgressores, et de Hierosolyma, quia scilicet prius innoxia pace detinebatur, et de Iudaea, idest de confessione diabolica, et de trans Iordanem, qui prius erant in Paganismo constituti, sed transeuntes per aquam Baptismi venerunt ad Christum. Remig.: Or, they follow the Lord "from Galilee," that is, from the unstable world; from Decapolis, (the country of ten towns,) signifying those who break the Ten Commandments; "and from Jerusalem," because before it was preserved unhurt in peace; "and from Jordan," that is, from the confession of the Devil; "and from beyond Jordan," they who were first planted in paganism, but passing the water of Baptism came to Christ.
Caput 5 Gospel of Matthew, Chapter 5 [p. 145] Lectio 1 1 ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος: καὶ καθίσαντος αὐτοῦ προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ: 2 καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων, 3 μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
1. And seeing the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him. 2. And He opened His mouth, and taught them, saying, 3. "Blessed are the poor in spirit: for their is the kingdom of heaven."
Chrysostomus super Matth: Omnis artifex secundum professionem suam, opportunitatem operis videns gaudet: carpentarius enim si viderit arborem bonam, concupiscit eam praecidere ad opus artificii sui; et sacerdos, cum viderit Ecclesiam plenam, gaudet animus eius et delectatur ut doceat. Sic et dominus videns magnam congregationem populi, excitatus est ad docendum; unde dicit: videns autem turbas Iesus, ascendit in montem. Pseudo-Chrys.: Every man in his own trade or profession rejoices when he sees an opportunity of exercising it; the carpenter if he sees a goodly tree desires to have it to cut down to employ his skill on, and the Priest when he sees a full Church, his heart rejoices, he is glad of the occasion to teach. So the Lord seeing a great congregation of people was stirred to teach them. Augustinus de Cons. Evang: Vel hic potest videri multas turbas vitare voluisse, et ob hoc ascendisse in montem ut solis discipulis loqueretur. Aug., de Cons. Evan., ii, 19: Or He may be thought to have sought to shun the thickest crowd, and to have ascended the mountain that He might speak to His disciples alone. Chrysostomus in Matth: Per hoc autem quod non in civitate et foro, sed in monte et solitudine sedit, erudivit nos nihil ad ostentationem facere, et a tumultibus ascendere, et praecipue cum philosophandum est ac de rebus seriis disserendum. Chrys., Hom. 4: By not choosing His seat in the city, and the market place, but on a mountain in a desert, He has taught us to do nothing with ostentation, and to depart from crowds, above all when we are to be employed in philosophy, or in speaking of serious things. Remigius: Hoc enim sciendum est, quod tria refugia legitur dominus habuisse: navim, montem et desertum; ad quorum alterum, quotiescumque a turbis opprimebatur, conscendebat. Remig.: This should be known, that the Lord had three places of retirement that we read of, the ship, the mountain, and the desert; to one of these He was wont to withdraw whenever He was pressed by the multitude. Hieronymus in Matth.: Nonnulli autem simpliciorum fratrum putant dominum ea quae sequuntur in oliveti monte docuisse; quod nequaquam ita est: ex praecedentibus enim et sequentibus in Galilaea monstratur locus, quem putamus esse vel Thabor, vel quemlibet alium montem excelsum. Jerome: Some of the less learned brethren suppose the Lord to have spoken what follows from the Mount of Olives, which is by no means the case; what went before and what follows fixes the place in Galilee - Mount Tabor, [ed. note: Mount Tabor is asserted by the Fathers and by tradition coming down to the present day to be the scene of the Transfiguration. But S. Jerome seems to be the only author who speaks of it as the scene of the Sermon on the Mount. The mount of the Beatitudes according to modern travellers lies near to Capernaum, and ten miles north of Mount Tabor. See Grewell Diss. vol. ii. 294. Pococke's Descrip. of the East, vol. ii. 67] [p. 146] we may suppose, or any other high mountain. Chrysostomus super Matth: Ascendit autem in montem: primo quidem ut impleret prophetiam Isaiae dicentis: super montem ascende tu; deinde ut ostendat quoniam in altitudine spiritalium virtutum consistere debet qui docet Dei iustitiam, pariter et qui audit: nemo enim potest in valle stare et de monte loqui. Si in terra stas, de terra loquere; si autem de caelo loqueris, in caelo consiste. Vel ascendit in montem, ut ostendat quod omnis qui vult discere mysteria veritatis, in montem Ecclesiae debet ascendere; de quo propheta: mons Dei, mons pinguis. Chrys.: "He ascended a mountain," first, that He might fulfil the prophecy of Esaias, "Get thee up into a mountain;" [Isa 40:9] secondly, to shew that as well he who teaches, as he who hears the righteousness of God should stand on a high ground of spiritual virtues; for none can abide in the valley and speak from a mountain. If thou stand on the earth, speak of the earth; if thou speak of heaven, stand in heaven. Or, He ascended into the mountain to shew that all who would learn the mysteries of the truth should go up into the Mount of the Church of which the Prophet speaks, "The hill of God is a hill of fatness." [Ps 68:15] Hilarius in Matth.: Vel ascendit in montem, quia in paternae maiestatis celsitudine positus, caelestis vitae praecepta constituit. Hilary: Or, He ascends the mountain, because it is placed in the loftiness of His Father's Majesty that He gives the commands of heavenly life. Augustinus de Serm. Dom: Vel ascendit in montem, ut significet, quia minora erant praecepta iustitiae quae a Deo data sunt per prophetas populo Iudaeorum, quem timore adhuc alligari oportebat; per filium autem suum maiora populo quem caritate iam convenerat liberari. Sequitur et cum sedisset, accesserunt ad eum discipuli eius. Aug., de Serm. Dom. in Mont. i. 1: Or, He ascends the mountain to shew that the precepts of righteousness given by God through the Prophets to the Jews, who were yet under the bondage of fear, were the lesser commandments; but that by His own Son were given the greater commandments to a people which He had determined to deliver by love. Hieronymus: Ideo autem non stans, sed sedens, loquitur, quia non poterant eum intelligere in sua maiestate fulgentem. Jerome: He spoke to them sitting and not standing, for they could not have understood Him had He appeared in His own Majesty. Augustinus de Serm. Dom: Vel quod sedens docebat, pertinet ad dignitatem magistri. Accesserunt autem ad eum discipuli eius, ut audiendis verbis illius hi essent etiam corpore viciniores qui praeceptis implendis animo appropinquabant. Aug.: Or, to teach sitting is the prerogative of the Master. "His disciples came to him," that they who is spirit approached more nearly to keeping His commandments, should also approach Him nearest with their bodily presence. Rabanus: Mystice autem sessio domini, incarnatio eius est: quia nisi dominus incarnatus esset, humanum genus ad eum accedere non potuisset. Rabanus: Mystically, this sitting down of Christ is His incarnation; had He not taken flesh on Him, mankind could not have come unto Him. Augustinus de Cons. Evang: Movet autem quod Matthaeus in monte dicit hunc habitum esse sermonem a domino sedente; Lucas autem in loco campestri a domino stante. Haec igitur diversitas facit videri alium fuisse illum, alium istum. Qui enim prohibet Christum quaedam alibi repetere quae ante iam dixerat, aut iterum facere quae ante iam fecerat? Quamquam etiam possit illud occurrere: in aliqua excellentiori parte montis primo cum solis discipulis dominum fuisse, quando ex eis duodecim elegit; deinde cum eis descendisse non de monte, sed de ipsa montis celsitudine in campestrem locum, idest, in aliquam aequalitatem quae in latere montis erat et multos capere poterat, atque ibi stetisse donec ad eum turbae congregarentur; ac postea cum sedisset, accessisse propinquius discipulos eius, atque ita illis ceterisque turbis praesentibus, unum habuisse sermonem, quem Matthaeus Lucasque narrant diverso narrandi modo, sed eadem veritate rerum. Aug., de Cons. Evan., ii, 19: It cause a thought how it is that Matthew relates this sermon to have been delivered by the Lord sitting on the mountain; Luke, as He stood in the plain. This diversity in their accounts would lead us to think that the occasions were different. Why should not Christ repeat once more what He said before, or do once more what He had done before? Although another method of reconciling the two may occur to us; namely, that our Lord was first with His disciples alone on some more lofty peak of the mountain when He chose the twelve; that He then descended with them not from the mountain entirely, but from the top to some expanse of level ground in the side, capable of holding [p. 147] a great number of people; that He stood there while the crowd was gathering around Him, and after when He had sat down, then His disciples came near to Him, and so to them and in the presence of the rest of the multitude He spoke the same sermon which Matthew and Luke give, in a different manner, but with equal truth of facts. Gregorius Moralium: Sublimia autem praecepta domino in monte dicturo praemittitur aperiens os suum, docebat eos, qui dudum aperuerat ora prophetarum. Greg., Moral., iv, 1: When the Lord on the mountain is about to utter His sublime precepts, it is said, "Opening his mouth he taught them," He who had before opened the mouth of the Prophets. Remigius: Ubicumque autem legitur dominus aperuisse os, inspiciendum est, quia magna sunt quae sequuntur. Remig.: Wherever it is said that the Lord opened His mouth, we may know how great things are to follow. Augustinus de Serm. Dom: Vel dicit aperiens os suum, ut ipsa mora commendet aliquanto longiorem futurum esse sermonem. Aug., de Serm. in Mount. i, 1: Or, the phrase is introductory of an address longer than ordinary. Chrysostomus in Matth: Vel hoc dicit, ut discas quoniam nunc quidem docebat os aperiens in loquendo, nunc autem vocem, quae est ab operibus, emittens. Chrys.: Or, that we may understand that He sometimes teaches by opening His mouth in speech, sometimes by that voice which resounds from His works. Augustinus: Si quis autem pie sobrieque consideravit, inveniet in hoc sermone, quantum ad mores opportunos pertinet, perfectum vitae Christianae modum; unde sic ipse sermo concluditur: omnis qui audit verba mea haec et facit ea, similabo eum viro sapienti. Aug.: Whoever will take the trouble to examine with a pious and sober spirit, will find in this sermon a perfect code of the Christian life as far as relates to the conduct of daily life. Accordingly the Lord concludes it with the words, "Every man who heareth these words of mine and doeth them, I will liken him to a wise man, &c." Augustinus de Civ. Dei: Nulla autem est causa philosophandi, nisi finis boni; quod autem beatum facit, ipse est finis boni. Et ideo a beatitudine incipit dicens beati pauperes spiritu. Aug., City of God, book 19, ch. 1: The chief good is the only motive of philosophical enquiry; but whatever confers blessedness, that is the chief good; therefore He begins, "Blessed are the poor in spirit." Augustinus de Serm. Dom: Praesumptio quidem spiritus, audaciam et superbiam significat. Vulgo etiam magnum spiritum superbi habere dicuntur, et recte, nam spiritus ventus vocatur; qui vero nesciat superbos inflatos dici, quasi vento distentos? Quapropter recte hic intelliguntur pauperes spiritu humiles et timentes Deum, idest non habentes inflantem spiritum. Aug., de Serm. in Mont., i, 1: Augmentation of 'spirit' generally implies insolence and pride. For in common speech the proud are said to have a great spirit, and rightly - for wind is a spirit, and who does not know that we say of proud men that they are 'swollen,' 'puffed up.' Here therefore by "poor in spirit" are rightly understood 'lowly,' 'fearing God,' not having a puffed up spirit. Chrysostomus in Matth: Vel spiritum hic elationem et animum dicit: quia enim sunt multi humiles nolentes, rerum necessitate coacti, non est laus; unde illos beatificat qui se ex electione humiliant. Ideo autem hic incipit radicitus evellens superbiam, quia haec fuit radix et fons malitiae universae; contra quam ponit humilitatem, velut quoddam stabile fundamentum; qua subiecta, cum stabilitate alia superaedificantur; hac autem destructa, pereunt quaecumque congregaveris bona. Chrys.: Or, He here calls all loftiness of soul and temper spirit; for as there are many humble against their will, constrained by their outward condition, they have no praise; the blessing is on those who humble themselves by their own choice. Thus He begins at once at the root, pulling up pride which is the root and source of all evil, setting up as its opposite humility as a firm foundation. If this be well laid, other virtues may be firmly built thereon; if that be sapped, whatever good you gather upon it perishes. [p. 148] Chrysostomus super Matth: Ideo autem dixit manifeste beati humiles spiritu, ut sic humiles ostendat, ut semper adiutorium Dei sint mendicantes; unde in Graeco dicitur beati ptochi, mendici, vel egeni. Sunt enim multi naturaliter humiles, et non ex fide, qui non pulsant adiutorium Dei; sed solum qui secundum fidem sunt humiles. Pseudo-Chrys.: "Blessed are the poor in spirit," [ed. note, a: The Bened. ed. reads 'beati egeni' - and has this marginal note, 'Hinc sequitur hune Graece non scripsisse' - but S. Thos. reads 'beati πτωχοι ptochi;' it may be remarked moreover that the author follows the order of verses 4 and 5 according to the Greek; all the Latin Fathers (with the single exception of Hilary on Ps. 118) following the order of the Vulgate.] or, according to the literal rendering of the Greek, 'they who beg,' that the humble may learn that they should be ever begging at God's almshouse. For there are many naturally humble and not of faith, who do not knock at God's almshouse; but they alone are humble who are so of faith. Chrysostomus in Matth: Vel quia pauperes spiritu hic dicit formidantes et trementes Dei iussiones, quomodo dominus per Isaiam commendat. Quid autem amplius quam simpliciter humiles? Humilium enim hic quidem mediocriter est, hic autem superabundanter. Chrys.: Or, the poor in spirit may be those who fear and tremble at God's commandments, whom the Lord by the Prophet Isaiah commends. Though why more than simply humble? Of the humble there may be in this place but few, in that again an abundance. Augustinus de Serm. Dom: Superbi ergo appetant regna terrarum; sed humilium est regnum caelorum. Aug.: The proud seek an earthly kingdom, of the humble only is the kingdom of Heaven. Chrysostomus super Matth: Nam sicut cetera vitia deponunt ad Inferos, maxime tamen superbia, sic et omnes virtutes inducunt in regnum caelorum, maxime tamen humilitas, quia proprium est ut qui se humiliat exaltetur. Pseudo-Chrys.: For as all other vices, but chiefly pride, casts down to hell; so all other virtues, but chiefly humility, conduct to Heaven; it is proper that he that humbles himself should be exalted. Hieronymus: Vel beati pauperes spiritu, qui scilicet propter spiritum sanctum voluntarie sunt pauperes. Jerome: The "poor in spirit" are those who embrace a voluntary poverty for the sake of the Holy Spirit. Ambrosius de Offic.: Inde autem incipit beatitudo iudicio divino, ubi aerumna aestimatur humana. Ambrose, de Officiis, i, 16: In the eye of Heaven blessedness begins there where misery begins in human estimation. Glossa: Pauperibus autem in praesenti convenienter promittuntur divitiae caeli. Gloss. interlin.: The riches of Heaven are suitably promised to those who at this present are in poverty.
Lectio 2 5 μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν.
5. "Blessed are the meek: for they shall inherit the earth." [ed. note, b: Verses 4 and 5 are transposed in the Vulgate.]
5 l. 276>765 l. 2 Ambrosius super Lucam: Cum simpliciter contentus fuero inops, superest ut mores meos temperem. Quid enim mihi prodest carere saecularibus, nisi fuero mitis? Congrue igitur sequitur beati mites. Ambrose, in Luc. c. v. 20: When I have learned contentment in poverty, the next lesson is to govern my heart and temper. For what good is it to me to be without worldly things, unless I have besides a meek spirit? It suitably follows therefore, "Blessed are the meek." Augustinus de Serm. Dom: Mites sunt qui cedunt improbitatibus et non resistunt malo, sed vincunt in bono malum. Aug., Serm. in Mont. i, 2: The meek are they who resist not wrongs, and give way to evil; but overcome evil of good. Ambrosius super Lucam: Mitiga ergo affectum tuum, ut non irascaris, aut certe iratus ne peccaveris. Praeclarum est enim motum temperare consilio; nec minoris virtutis dicitur prohibere iracundiam, quam omnino non irasci, cum plerumque illud lentius, hoc fortius aestimetur. Ambrose: Soften therefore your temper that you be not angry, at least that you "be angry, and sin not." It is a noble thing to govern passion by reason; [p. 149] nor is it a less virtue to check anger, than to be entirely without anger, since one is esteemed the sign of a weak, the other of a strong, mind. Augustinus: Rixentur igitur immites et dimicent pro terrenis et temporalibus rebus; sed beati mites, quoniam ipsi hereditabunt terram de qua evelli non possunt; illam, inquam, terram de qua dicitur: portio mea in terra viventium. Significat enim quamdam stabilitatem hereditatis perpetuae, ubi anima per bonum affectum tamquam loco suo requiescit, sicut corpus in terra, et inde cibo suo alitur, sicut corpus ex terra: ipsa est requies et vita sanctorum. Aug.: Let the unyielding then wrangle and quarrel about earthly and temporal things, "the meek are blessed, for they shall inherit the earth," and not be rooted out of it; that earth of which it is said in the Psalms, "Thy lot is in the hand of the living," [Ps 142:5] meaning the fixedness of a perpetual inheritance, in which the soul that hath good dispositions rests as in its own place, as the body does in an earthly possession, it is fed by its own food, as the body by the earth; such is the rest and the life of the saints. Chrysostomus super Matth: Vel terra hic, sicut quidam dicunt, quamdiu est in hoc statu, terra mortuorum est, quia vanitati subiecta est; cum autem liberata fuerit de corruptione, fit terra vivorum, ut mortales hereditent immortalem. Alterum exponentem legi, quasi caelum, in quo habitaturi sunt sancti, dicatur terra vivorum, quod quantum ad inferiorem regionem caelum est, quantum autem ad superius caelum dicitur terra. Alii dicunt, quia corpus nostrum terra est, et quamdiu subiacet morti, terra est mortuorum; cum autem fuerit conforme factum gloriae corporis Christi, erit terra vivorum. Pseudo-Chrys.: This earth as some interpret, so long as it is in its present condition is the land of the dead, seeing it is "subject to vanity;" but when it is freed from corruption it becomes the land of the living, that the mortal may inherit an immortal country. I have read another exposition of it, as if the heaven in which the saints are to dwell is meant by "the land of the living," because compared with the regions of death it is heaven, compared with the heaven above it is earth. Others again say, that this body as long as it is subject to death is the land of the dead, when it shall be made like unto Christ's glorious body, it will be the land of the living. Hilarius in Matth.: Vel hereditatem terrae mitibus dominus pollicetur, idest eius corporis quod ipse assumpsit habitaculum: et quia per mansuetudinem mentis nostrae habitat Christus in nobis, nos quoque clarificati corporis eius gloria vestiemur. Hilary: Or, the Lord promises the inheritance of the earth to the meek, meaning of that Body, which Himself took on Him as His tabernacle; and as by the gentleness of our minds Christ dwells in us, we also shall be clothed with the glory of His renewed body. Chrysostomus in Matth: Vel aliter, Christus hic spiritualibus sensibilia immiscuit: quoniam enim aestimatur qui mitis est omnia sua perdere, contrarium promittit, dicens quod cum stabilitate sua possidet qui non est protervus; qui autem aliter est, multoties animam et hereditatem paternam perdit. Quia vero propheta dixerat: mansueti hereditabunt terram, a consuetis verbis contexit sermonem. Chrys.: Otherwise; Christ here has mixed things sensible with things spiritual. Because it is commonly supposed that he who is meek loses all that he possesses, Christ here gives a contrary promise, that he who is not forward shall possess his own in security, but that he of a contrary disposition many times loses his soul and his paternal inheritance. But because the Prophet had said, "The meek shall inherit the earth," [Ps 36:11] He used these well known words in conveying His meaning. Glossa: Mites etiam, qui seipsos possederunt, hereditatem patris in futuro possidebunt. Plus autem est possidere quam habere: multa enim habemus quae statim amittimus. Gloss. ord.: The meek, who have possessed themselves, shall possess hereafter the inheritance of the Father; to possess is more than to have, for we have many things which we lose immediately.
Lectio 3 4 μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.
4. "Blessed are they that mourn; for they shall be comforted."
Ambrosius super Lucam: Cum hoc feceris, ut scilicet sis pauper et mitis, memento quia peccator es, et lugeto peccata tua; unde sequitur beati qui lugent. Et bene tertia benedictio est peccata deflentis, quia Trinitas est quae peccata condonat. Ambrose: When you have done thus much, attained both poverty and meekness, remember that you are a sinner, mourn your sins, as He proceeds, "Blessed are they that mourn." And it is suitable that the third blessing should be of those that mourn for sin, for it is the Trinity that forgives sin. Hilarius in Matth.: Lugentes enim hic dicuntur non orbitates aut contumelias aut damna moerentes, sed peccata vetera flentes. Hilary: Those that mourn, that is, not loss of kindred, affronts, or losses, but who weep for past sins. Chrysostomus super Matth: Et qui sua quidem peccata lugent, beati sunt, sed mediocriter; beatiores autem sunt qui aliena lugent peccata: tales convenit esse omnes doctores. Pseudo-Chrys.: And they who weep for their own sins are blessed, but much more so who weep for others' sins; so should all teachers do. Hieronymus: Luctus enim hic non mortuorum ponitur communi lege naturae, sed peccatis et vitiis mortuorum. Sic flevit Samuel Saulem, et Paulus eos qui post immunditiam poenitentiam egerunt. Jerome: For the mourning here meant is not for the dead by common course of nature, but for the dead in sins, and vices. Thus Samuel mourned for Saul, thus the Apostle Paul mourned for those who had not performed penance after uncleanness. Chrysostomus super Matth: Cum autem consolatio sit lugentium cessatio luctus, qui sua peccata lugent, consolabuntur indulgentiam consecuti. Pseudo-Chrys.: The "comfort" of mourners is the ceasing of their mourning; they then who mourn their own sins shall be consoled when they have received remittance thereof. Chrysostomus in Matth: Et licet talibus sufficiat venia frui, non terminat retributionem in peccatorum remissione, sed et multarum facit participes consolationum et hic et in futuro. Semper enim maiores laboribus Deus dat retributiones. Chrys.: And though it were enough for such to receive pardon, yet He rests not His mercy only there, but makes them partakers of many comforts both here and hereafter. God's mercies are always greater than our troubles. Chrysostomus super Matth: Qui vero aliena peccata lugent, consolabuntur: qui cum in saeculo illo providentiam cognoverint Dei et intellexerint quod qui perierunt non fuerunt Dei, de cuius manu nemo rapere potest, de eis, luctu derelicto, in sua beatitudine laetabuntur. Vel aliter. Pseudo-Chrys.: But they also who mourn for others' sin shall be comforted, inasmuch as they shall own God's providence in that worldly generation, understanding that they who had perished were not of God, out of whose hand none can snatch. For these leaving to mourn, they shall be comforted in their own blessedness. Augustinus de Serm. Dom: Luctus est tristitia de amissione carorum. Conversi autem ad Deum ea quae in hoc mundo cara habebant amittunt: non enim gaudent his rebus quibus ante gaudebant; et donec fiant in illis amor aeternorum, nonnulla moestitia sauciantur. Consolabuntur ergo spiritu sancto, qui maxime propterea Paraclitus nominatur, idest consolator, ut temporalem amittentes, aeterna laetitia perfruantur, et ideo dicit quoniam ipsi consolabuntur. Aug., Serm. in Mont., i, 2: Otherwise; mourning is sorrow for the loss of what is dear; but those that are turned to God lose the things that they held dear in this world; and as they have now no longer any joy in such things as before they had joy in, their sorrow may not be healed till there is formed within them a love of eternal things. They shall then be comforted by the Holy Spirit, who is therefore chiefly called, The Paraclete, that is, "Comforter;' so that for the loss of their temporal joys, they shall gain eternal joys. Glossa: Vel per luctum duo genera compunctionis intelliguntur: scilicet pro miseriis huius mundi, et pro desiderio caelestium; unde filia Caleph petivit irriguum superius et inferius. Huiusmodi autem luctum non habet nisi pauper et mitis, qui cum mundum non diligat, quod miser est recognoscit, et ideo caelum concupiscit. Convenienter ergo lugentibus promittitur consolatio, ut qui tristatus est in praesenti, gaudeat in futuro. Maior est autem retributio lugentis quam pauperis et mitis: plus enim est gaudere in regno, quam habere et possidere: multa enim cum dolore possidemus. Gloss. ap. Anselm: Or, by mourning, two kinds of sorrow are intended; one for the miseries of this world, one for lack of heavenly things; so Caleb's [p. 151] daughter asked both "the upper and the lower springs." This kind of mourning none have but the poor and the meek, who as not loving the world acknowledge themselves miserable, and therefore desire heaven. Suitably, therefore, consolation is promised to them that mourn, that he who has sorrow at this present may have joy hereafter. But the reward of the mourner is greater than that of the poor or the meek, for "to rejoice" in the kingdom is more than to have it, or to possess it; for many things we possess in sorrow. Chrysostomus in Matth: Notandum autem, quod hanc beatitudinem non simpliciter, sed omnino cum intensione et cumulo posuit; ideoque non dixit: qui moerent, sed qui lugent. Siquidem praeceptum istud totius philosophiae magisterium est. Si enim qui filios vel proximos mortuos lugent, toto illo doloris sui tempore nec pecuniarum nec gloriae amore tenentur, non invidia consumuntur, non iniuriis permoventur nec aliis vitiis obsidentur, utpote solis luctibus mancipati; multo magis qui propria peccata lugent, sicut ea lugere dignum est, celsiorem hanc philosophiam debent ostendere. Chrys.: We may remark that this blessing is given not simply, but with great force and emphasis; it is not simply, 'who have grief,' but "who mourn." And indeed this command is the sum of all philosophy. For if they who mourn for the death of children or kinsfolk, throughout all that season of their sorrow, are touched with no other desires, as of money, or honour, burn not with envy, feel not wrongs, nor are open to any other vicious passion, but are solely given up to their grief; much more ought they, who mourn their own sins in such manner as they ought to mourn for them, to shew this higher philosophy.
Lectio 4 6 μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.
6. "Blessed are they which do hunger and thirst after righteousness: for they shall be filled."
5 l. 478>785 l. 4 Ambrosius super Lucam: Postquam delicta deflevi, esurire incipio et sitire iustitiam. Aeger enim cum in gravi morbo est, non esurit; unde sequitur beati qui esuriunt et sitiunt iustitiam. Ambrose: As soon as I have wept for my sins, I begin to hunger and thirst after righteousness. He who is afficted with any sort disease, hath ho hunger. Hieronymus: Non nobis sufficit velle iustitiam, nisi iustitiae patiamur famem, ut sub hoc exemplo, nunquam nos satis iustos, sed semper esurire iustitiae opera intelligamus. Jerome: It is not enough that we desire righteousness, unless we also suffer hunger for it, by which expression we may understand that we are never righteous enough, but always hunger after works of righteousness. Chrysostomus super Matth: Quoniam omne bonum quod non ex amore ipsius boni faciunt homines, ingratum est ante Deum. Esurit autem iustitiam qui secundum iustitiam Dei desiderat conversari; sitit autem iustitiam qui scientiam eius acquirere cupit. Pseudo-Chrys.: All good which men do not from love of the good itself is unpleasing before God. He hungers after righteousness who desires to walk according to the righteousness of God; he thirsts after righteousness who desires to get the knowledge thereof. Chrysostomus in Matth: Iustitiam autem dicit vel universalem, vel particularem avaritiae contrariam. Quia enim de misericordia dicturus erat, praemonstrat qualiter misereri oporteat, quia non ex rapina neque ex avaritia; unde etiam quod est avaritiae proprium, scilicet esurire et sitire, iustitiae attribuit. Chrys.: He may mean either general righteousness, or that particular virtue which is the opposite of covetousness. As He was going on to speak of mercy, He shews before hand of what kind our mercy should be, that it should not be of the gains of plunder or covetousness, hence He ascribes to righteousness that [p. 152] which is peculiar to avarice, namely, to hunger and thirst. Hilarius in Matth.: Sitientibus autem et esurientibus iustitiam, beatitudinem tribuit, significans extensam in Dei doctrinam sanctorum aviditatem perfecta in caelo satietate repleri; et hoc est quod dicitur quoniam ipsi saturabuntur. Hilary: The blessedness which He appropriates to those who hunger and thirst after righteousness shews that the deep longing of the saints for the doctrine of God shall receive perfect replenishment in heaven; then "they shall be filled." Chrysostomus super Matth: Scilicet largitatem remunerantis Dei: quoniam maiora erunt praemia Dei quam sanctorum desideria. Pseudo-Chrys.: Such is the bounty of a rewarding God, that His gifts are greater than the desires of the saints. Augustinus de Serm. Dom: Vel illo cibo saturabuntur in praesenti, de quo dominus dicit: meus cibus est ut faciam voluntatem patris mei, quod est iustitia, et illa aqua de qua: quisque biberit, fiet ei fons aquae salientis in vitam aeternam. Aug.: Or He speaks of food with which they shall be filled at this present; to wit, that food of which the Lord spake, "My food is to do the will of my Father," that is, righteousness, and that water of which whoever drinks it shall be in him "a well of water springing up to life eternal." Chrysostomus in Matth: Vel rursus sensibile praemium statuit: quia enim plurimos divites facere putatur avaritia, dicit hoc esse contrarium, magisque id praestare iustitiam: qui enim iustitiam diligit, tutissime omnia possidet. Chrys.: Or, this is again a promise of a temporal reward; for as covetousness is thought to make many rich, He affirms on the contrary that righteousness rather makes rich, for He who loves righteousness possesses all things in safety.
Lectio 5 7 μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.
7. "Blessed are the merciful: for they shall obtain mercy."
5 79>795 Glossa: Iustitia et misericordia ita coniunctae sunt, ut altera ab altera debeat temperari: iustitia enim sine misericordia crudelitas est; misericordia sine iustitia, dissolutio; unde de misericordia post iustitiam subdit beati misericordes. Gloss.: Justice and mercy are so united, that the one ought to be mingled with the other; justice without mercy is cruelty; mercy without justice, profusion - hence He goes on to the one from the other. Remigius: Misericors dicitur, quasi miserum habens cor, quia alterius miseriam quasi suam reputat et de malo alterius quasi de suo dolet. Remig.: The merciful is he who has a sad heart; he counts others' misery his own, and is sad at their grief as at his own. Hieronymus: Misericordia hic non solum in eleemosynis intelligitur, sed in omni peccato fratris, si alter alterius onera portemus. Jerome: Mercy here is not said only of alms, but is in every sin of a brother, if we bear one another's burdens. Augustinus de Serm. Dom: Beatos autem dicit esse qui subveniunt miseris, quoniam eis ita rependitur ut de miseria liberentur; unde sequitur quoniam ipsi misericordiam consequentur. Aug.: He pronounces those blessed who succour the wretched, because they are rewarded in being themselves delivered from all misery; as it follows, "for they shall obtain mercy." Hilarius in Matth.: Intantum enim Deus benevolentiae nostrae in omnes delectatur affectu, ut suam misericordiam sit solis misericordibus praestaturus. Hilary: So greatly is God pleased with our feelings of benevolence towards all men, that He will bestow His own mercy only on the merciful. Chrysostomus in Matth: Videtur autem esse aequalis retributio, sed est multo maior: non enim est aequalis humana misericordia et divina. Chrys.: The reward here seems at first to be only an equal return; but indeed it is much more; for human mercy and divine mercy are not to be put on an equality. Glossa: Merito ergo misericordibus misericordia impenditur, ut plus accipiant quam meruissent; et sicut plus recipit qui ultra saturitatem habet quam ille qui habet tantum ad saturitatem, sic maior est gloria misericordiae quam praecedentium. Gloss. ap. Anselm: Justly is mercy dealt out to the merciful, that they should receive more than they had deserved; and as he who has more than enough receives more than he who has [p. 153] only enough, so the glory of mercy is greater than of the things hitherto mentioned.
Lectio 6 8 μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.
8. "Blessed are the pure in heart: for they shall see God."
Ambrosius super Lucam: Qui misericordiam defert, misericordiam amittit, nisi mundo corde misereatur: nam si iactantiam quaerit, nullus est fructus; unde sequitur beati mundo corde. Ambrose, in Luc., vi, 22: The merciful loses the benefit of his mercy, unless he shews it from a pure heart; for if he seeks to have whereof to boast, he loses the fruit of his deeds; the next that follows therefore is, "Blessed are the pure of heart." Glossa. Convenienter autem sexto loco ponitur cordis munditia, quia sexto die homo conditus est ad imaginem Dei, quae quidem obtenebrata erat in homine per culpam, sed in mundis cordibus reformatur per gratiam. Merito autem post praedicta sequitur, quia, nisi illa praecedant, mundum cor in homine non creatur. Gloss. ap. Anselm: Purity of heart comes properly in the sixth place, because on the sixth day man was created in the image of God, which image was shrouded by sin, but is formed anew in pure hearts by grace. It follows rightly the beforementioned graces, because if they be not there, a clean heart is not created in a man. Chrysostomus in Matth: Mundos autem hic ait vel eos qui universalem virtutem possident et nullius sibi malitiae conscii sunt, vel eos qui in temperantia consistunt, quae maxime necessaria est ad videndum Deum, secundum illud Pauli: pacem sequimini cum omnibus, et sanctimoniam, sine qua nemo videbit Deum. Quia enim multi miserentur quidem, sed impudica agunt, monstrans quod non sufficit primum, scilicet misereri, hoc de munditia opposuit. Chrys.: By the pure are here meant those who possess a perfect goodness, conscious to themselves of no evil thoughts, or again those who live in such temperance as is mostly necessary to seeing God according to that of St. Paul, "Follow peace with all men, and holiness, without which no man shall see God." For as there are many merciful, yet unchaste, to shew that mercy alone is not enough, he adds this concerning purity. Hieronymus: Mundus autem Deus a mundo corde concupiscitur: templum enim Dei non potest esse pollutum; et hoc est quod dicitur quoniam ipsi Deum videbunt. Jerome: The pure is known by purity of heart, for the temple of God cannot be impure. Chrysostomus super Matth: Qui enim omnem iustitiam facit et cogitat, mente sua Deum videt quoniam iustitia figura est Dei, Deus enim iustitia est. Secundum ergo quod aliquis eripuerit se a malis et fecerit bona, secundum hoc Deum videt, aut parum aut amplius aut interdum aut semper, secundum possibilitatem humanam. In saeculo autem illo mundi corde Deum videbunt facie ad faciem, non in speculo et in aenigmate, sicut hic. Pseudo-Chrys.: He who in thought and deed fulfils all righteousness, "sees God" in his heart, for righteousness is an image of God, for God is righteousness. So far as any one has rescued himself from evil, and works things that are good, so far does he "see God," either hardly, or fully, or sometimes, or always, according to the capabilities of human nature. But in that world to come the pure in heart shall see God face to face, not in a glass, and in enigma as here. Augustinus de Serm. Dom: Stulti autem sunt qui Deum videre istis exterioribus oculis quaerunt, cum corde videatur, sicut alibi scriptum est: in simplicitate cordis quaerite illum; hoc enim est simplex cor quod mundum cor. Aug., Serm. in Mont., i, 2: They are foolish who seek to see God with the bodily eye, seeing He is seen only by the heart, as it is elsewhere written, "In singleness of heart seek ye Him;" the single heart is the same as is here called the pure heart. Augustinus de Civ. Dei: Si autem tantum poterunt in corpore spirituali oculi etiam ipsi spirituales quantum possunt isti quales nunc habemus, proculdubio per eos Deus videri non poterit. Aug., City of God, book 22, ch. 29: But if spiritual eyes in the spiritual body shall be able only to see so much as they we now have can see, undoubtedly God will not be able to be seen of them. Augustinus de Trin: Haec autem visio merces est fidei; cui mercedi per fidem corda mundantur, sicut scriptum est: mundans fide corda eorum. Hoc autem probatur illa maxime sententia: beati mundo corde, quoniam ipsi Deum videbunt. Aug., de Trin., i, 8: This seeing God is the reward of faith; to which end our [p. 154] hearts are made pure by faith, as it is written, "cleansing their hearts by faith;" [Acts 15:9] but the present verse proves this still more strongly. Augustinus super Gen. ad Litt.: Nemo autem videns Deum vivit vita ista qua mortaliter vivitur et istis sensibus corporis. Sed nisi ab hac vita quisque funditus moriatur, sive omnino exiens de corpore, sive ita alienatus a carnalibus sensibus ut merito nesciat, sicut ait apostolus: utrum in corpore an extra corpus sit, non in illam subvehitur visionem. Aug., de Genesi ad Literam. xii. 26: No one seeing God can be alive with the life men have on earth, or with these our bodily senses. Unless one die altogether out of this life, either by totally departing from the body, or so alienated from carnal lusts that he may truly say with the Apostle, "whether in the body or out of the body, I cannot tell," he is not translated that he should see this vision. Glossa: Maiorem autem remunerationem isti habent quam primi, sicut qui in curia regis non solum prandet, sed etiam faciem regis videt. Gloss. non occ.: The reward of these is greater than the reward of the first; being not merely to dine in the King's court, but further to see His face.
Lectio 7 9 μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.
9. "Blessed are the peacemakers: for they shall be called the children of God."
5 l. 781>815 l. 7 Ambrosius super Lucam: Cum interiora tua vacua feceris ab omni labe peccati, ne dissensiones contentionesque ex affectu tuo prodeant, a te pacem incipe, ut sic pacem aliis feras; unde sequitur beati pacifici. Ambrose: When you have made your inward parts clean from every spot of sin, that dissentions and contentions may not proceed from your temper, begin peace within yourself, that so you may extend it to others. Augustinus de Civ. Dei: Est autem pax tranquillitas ordinis. Ordo autem est parium dispariumque sua cuique loca tribuens dispositio. Sicut autem nemo est qui gaudere nolit, ita nemo est qui pacem habere nolit; quandoquidem ipsi qui bella volunt, nihil aliud quam ad gloriosam pacem cupiunt bellando pervenire. Aug., City of God, book 19, ch. 13: Peace is the fixedness of order; by order, I mean an arrangement of things like and unlike giving to each its own place. And as there is no man who would not willingly have joy, so is there no man who would not have peace; since even those who go to war desire nothing more than by war to come to a glorious peace. Hieronymus: Pacifici autem dicuntur beati, qui primum in corde suo, deinde et inter fratres dissidentes faciunt pacem. Quid enim prodest alios per te pacari, cum in tua anima sint bella vitiorum? Jerome: The peacemakers [margin note: pacifici] are pronounced blessed, they namely who make peace first within their own hearts, then between brethren at variance. For what avails it to make peace between others, while in your own heart are wars of rebellious vices. Augustinus de Serm. Dom: Pacifici autem in semetipsis sunt qui omnes animi sui motus componentes et subiicientes rationi, carnalesque concupiscentias habentes edomitas, fiunt regnum Dei, in quo ita ordinata sunt omnia ut quod est in homine praecipuum et excellens imperet ceteris reluctantibus quae sunt nobis bestiisque communia; atque idipsum quod excellit in homine, idest mens et ratio, subiiciatur potiori quod est ipsa veritas, filius Dei. Neque enim imperare inferioribus potest nisi superioribus subiiciatur. Et haec est pax quae datur in terra hominibus bonae voluntatis. Aug., Serm. in Mont., i, 2: The peacemakers within themselves are they who having stilled all disturbances of their spirits, having subjected them to reason, have overcome their carnal desires, and become the kingdom of God. There all things are so disposed, that that which is most chief and excellent in man, governs those parts which we have in common with the brutes, though they struggle against it; nay even that in man which is excellent is subjected to a yet greater, namely, the very Truth, the Son of God. For it would not be able to govern what is inferior to it, if it were not subject to what is above [p. 155] it. And this is the peace which is given on earth to men of good will. Augustinus in Lib. Retract: Non tamen cuiquam provenire potest in hac vita ut lex repugnans legi mentis omnino non sit in membris. Sed hoc nunc pacifici agunt domando concupiscentias carnis, ut ad pacem plenissimam quandoque veniatur. Aug., Retract., i, 19: No man can attain in this life that there be not in his members a law resisting the law of his mind. But the peacemakers attain thus far by overcoming the lusts of the flesh, that in time they come to a most perfect peace. Chrysostomus super Matth: Pacifici autem ad alios sunt non solum qui inimicos in pace reconciliant, sed etiam illi qui immemores malorum, diligunt pacem. Pax enim illa beata est quae in corde posita est, non tantum in verbis. Qui autem pacem diligunt, filii sunt pacis. Pseudo-Chrys.: The peacemakers with others are not only those who reconcile enemies, but those who unmindful of wrongs cultivate peace. That peace only is blessed which is lodged in the heart, and does not consist only in words. And they who love peace, they are the sons of peace. Hilarius in Matth.: Pacificorum autem beatitudo, adoptionis est merces; et ideo dicitur quoniam filii Dei vocabuntur. Parens enim omnium Deus noster est, neque aliter transire in nuncupationem familiae eius licebit, nisi fraternae invicem caritatis pace vivamus. Hilary: The blessedness of the peacemakers is the reward of adoption, "they shall be called the sons of God." For God is our common parent, and no other way can we pass into His family than by living in brotherly love together. Chrysostomus in Matth: Vel cum pacifici dicantur qui non adversum se mutuo dimicant, sed alios dissidentes in concordiam revocant, iure etiam filii Dei appellantur, quia unigeniti hoc praecipuum fuit opus: distantia copulare, conciliare pugnantia. Chrys.: Or, if the peacemakers are they who do not contend one with another, but reconcile those that are at strife, they are rightly called the sons of God, seeing this was the chief employment of the Only-begotten Son, to reconcile things separated, to give peace to things at war. Augustinus de Serm. Dom: Vel quia in pace perfectio est, ubi nihil repugnat; pacifici filii Dei dicuntur, quoniam nihil resistit Deo, et utique filii Dei similitudinem patris debent habere. Aug.: Or, because peace is then perfect when there is no where any opposition, the peacemakers are called the sons of God, because nothing resists God, and the children ought to bear the likeness of their Father. Glossa: Maximam ergo dignitatem habent pacifici; sicut qui filius regis dicitur in domo regia summus est. Septimo autem loco beatitudo haec ponitur, quia in sabbato verae requiei dabitur pax, sed aetatibus transactis. Gloss. ap. Anselm: The peacemakers have thus the place of highest honour, inasmuch as he who is called the king's son, is the highest in the king's house. This beatitude is placed the seventh in order, because in the sabbath shall be given the repose of true peace, the six ages being passed away.
Lectio 8 10 μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
10. "Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven."
Chrysostomus in Matth: Posita pacificorum beatitudine, ne aliquis existimaret quod semper pacem sibi quaerere sit bonum, subdit beati qui persecutionem patiuntur propter iustitiam, hoc est propter virtutem, propter defensionem aliorum, propter pietatem: iustitiam enim consuevit pro omni virtute animae ponere. Chrys.: "Blessed are they who suffer persecution for righteousness' sake," that is for virtue, for defending others, for piety, for all these things are spoken of under the title of righteousness. This follows the beatitude upon the peacemakers, that we may not be led to suppose that it is good to seek peace at all times. Augustinus de Serm. Dom: Pace enim intrinsecus constituta ac firmata, quascumque persecutiones ille qui foras missus est, forinsecus concitaverit aut gesserit, auget gloriam quae secundum Deum est. Aug., Serm. in Mont., i, 2: When peace is once firmly established within, [p. 156] whatever persecutions he who has been cast without raises, or carries on, he increases that glory which is in the sight of God. Hieronymus: Signanter autem addit propter iustitiam: multi enim propter sua peccata persecutionem patiuntur, et non sunt iusti. Simulque considera quod octava verae circumcisionis beatitudo martyrio terminetur. Jerome: "For righteousness' sake" He adds expressly, for many suffer persecution for their sins, and are not therefore righteous. Likewise consider how the eighth beatitude of the true circumcision is terminated by martyrdom. [margin note: vid. Phil. 3:2-3] Chrysostomus super Matth: Non autem dixit: beati qui a gentibus persecutionem patiuntur, ne putes illum solum beatum qui persecutionem patitur propter idola non colenda; ideo et ab haereticis persecutionem patiens propter veritatem non relinquendam, beatus est, quia propter iustitiam patitur. Sed et si quis ex potentibus, qui Christiani videntur, forsitan propter sua peccata correctus a te, fuerit te persecutus, beatus es cum Ioanne Baptista. Si enim verum est quod prophetae martyres sunt, qui a suis occisi sunt, sine dubio qui propter causam Dei aliquid patitur, etsi a suis patitur, mercedem martyrii habet. Et ideo non posuit Scriptura personas persequentium, sed solam causam persecutionis, ut non aspicias quis te persequitur, sed propter quod. Pseudo-Chrys.: He said not, Blessed are they who suffer persecution of the Gentiles; that we may not suppose the blessing pronounced on those only who are persecuted for refusing to sacrifice to idols; yea, whoever suffers persecution of heretics because he will not forsake the truth is likewise blessed, seeing he suffers for righteousness. Moreover, if any of the great ones, who seem to be Christians, being corrected by you on account of his sins, shall persecute you, you are blessed with John the Baptist. For if the Prophets are truly martyrs when they are killed by their own countrymen, without doubt he who suffers in the cause of God has the reward of martyrdom though he suffers from his own people. Scripture therefore does not mention the persons of the persecutors, but only the cause of persecution, that you may learn to look, not by whom, but why you suffer. Hilarius in Matth.: Sic ergo ad postremum eos in beatitudine numerat quibus omnia pro Christo pati, qui iustitia est, pronus affectus est. His igitur et regnum servatur, qui in contemptu saeculi sunt pauperes spiritu; unde dicit quoniam ipsorum est regnum caelorum. Hilary: Thus, lastly, He includes those in the beatitude whose will is ready to suffer all things for Christ, who is our righteousness. For these then also is the kingdom preserved, for they are in the contempt of this world poor in spirit. Augustinus de Serm. Dom: Vel octava beatitudo tamquam ad caput redit, quia consummatum perfectumque ostendit et probat. Itaque in prima et in octava nominatum est regnum caelorum: septem enim sunt quae perficiunt; nam octava clarificat et perfectum demonstrat; ut per hos gradus perficiantur et ceteri, tamquam accipiatur rursus exordium. Aug.: Or, the eighth beatitude, as it were, returns to the commencement, because it shews the perfect complete character. In the first then and the eighth, the kingdom of heaven is named, for the seven go to make the perfect man, the eighth manifests and proves his perfectness, that all may be conducted to perfection by these steps. Ambrosius super Lucam: Vel aliter: primum regnum caelorum sanctis propositum est in absolutione corporis, secundum post resurrectionem esse cum Christo. Post resurrectionem enim terram incipies tuam possidere absolutus a morte, et in ipsa possessione consolationem reperies. Consolationem sequitur delectatio, delectationem divina miseratio. Cui autem miseretur dominus, et vocat et sic vocatus videt vocantem. Qui autem viderit, in ius divinae generationis assumitur, et tunc demum quasi Dei filius caelestis regni divitiis delectatur. Ille igitur incipit, hic repletur. Ambrose, in Luc., vi. 23: Otherwise; the first kingdom of heaven was promised to the Saints, in deliverance from the body; the second, that after the resurrection they should be with Christ. For after your resurrection you shall begin to possess the earth delivered from death, and in that possession shall find comfort. Pleasure follows comfort, and Divine mercy pleasure. But on whom God has mercy, him He calls, and he whom He calls, beholds Him that called him. He who beholds God is adopted into the rights of divine birth, and then at length [p. 157] as the son of God is delighted with the riches of the heavenly kingdom. The first then begins, the last is perfected. Chrysostomus in Matth: Ne autem mireris si secundum unamquamque beatitudinem regnum non audis, quia cum dicit consolabuntur, misericordiam consequentur, et cetera huiusmodi, per haec universa nihil aliud quam regnum caelorum occulte insinuat, ut nihil sensibile expectes. Neque enim beatus est qui in his coronatur quae cum praesenti vita discedunt. Chrys.: Wonder not if you do not hear 'the kingdom' mentioned under each beatitude; for in saying "shall be comforted, shall find mercy," and the rest, in all these the kingdom of heaven is tacitly understood, so that you must not look for any of the things of sense. For indeed he would not be blessed who was to be crowned with those things which depart with this life. Augustinus de Serm. Dom: Diligenter autem attendendus est numerus harum sententiarum: his enim septem gradibus congruit operatio spiritus sancti septiformis quam Isaias describit; sed ille a summo, hic ab imo: quia ibi docetur filius Dei ad ima descensurus, hic homo de imis ad similitudinem Dei ascensurus. In his prius est timor, qui congruit hominibus humilibus, de quibus dicitur beati pauperes spiritu, idest non alta sapientes, sed timentes. Secunda est pietas, quae convenit mitibus: qui enim pie quaerit, honorat, non reprehendit, non resistit, quod est mitem fieri. Tertia est scientia, quae convenit lugentibus, qui didicerunt quibus malis nunc vincti sunt, quae quasi bona petierunt. Quarta, quae est fortitudo, congruit esurientibus et sitientibus, quia desiderantes gaudium de veris bonis, laborant, a terrenis cupientes averti. Quinta, consilium, convenit misericordibus, quia unicum remedium est de tantis malis erui, dimittere aliis et dare. Sexta est intellectus, et convenit mundis corde, qui purgato oculo possunt videre quod oculus non vidit. Septima est sapientia, quae convenit pacificis, in quibus nullus motus est rebellis, sed obtemperant spiritui. Unum autem praemium, quod est regnum caelorum, varie nominatum est. In prima, sicut oportebat, positum est regnum caelorum, quod est perfectae sapientiae initium, ac si diceretur: initium sapientiae timor domini. Mitibus hereditas tamquam testamentum patris cum pietate quaerentibus; lugentibus consolatio, tamquam scientibus quid amiserunt et in quibus mersi sunt; esurientibus saturitas, tamquam refectio laborantibus ad salutem; misericordibus misericordia, tamquam optimo consilio utentibus, ut hoc eis exhibeatur quod exhibent; mundis corde facultas videndi Deum, tamquam purum oculum ad intelligenda aeterna gerentibus; pacificis Dei similitudo. Et ista quidem in hac vita possunt compleri, sicut completa esse in apostolis credimus: nam quod post hanc vitam promittitur, nullis verbis exponi potest. Aug.: The number of these sentences should be carefully attended to; to these seven degrees of blessedness agree the operation of that seven-form Holy Spirit which Isaiah described. But as He began from the highest, so here He begins from the lowest; for there we are taught that the Son of God will descend to the lowest; here that man will ascend from the lowest to the likeness of God. Here the first place is given to fear, which is suitable for the humble, of whom it is said, "Blessed are the poor in spirit," that is, those who think not high things, but who fear. The second is piety, which belongs to the meek; for he who seeks piously, reverences, does not find fault, does not resist; and this is to become meek. The third is knowledge, which belongs to those that mourn, who have learned to what evils they are enslaved which they once pursued as goods. The fourth, which is fortitude, rightly belongs to those who hunger and thirst, who seeking joy in true goods, labour to turn away from earthly lusts. The fifth, counsel, is appropriate for the merciful, for there is one remedy to deliver from so great evils, viz. to give and to distribute to others. The sixth is understanding, and belongs to the pure in heart, who with purged eye can see what eye seeth not. The seventh is wisdom, and may be assigned to the peacemakers, in whom is no rebellious motion, but they obey the Spirit. Thus the one reward, the kingdom of heaven, is put forth under various names. In the first, as was right, is placed the kingdom of heaven, which is the beginning of perfect wisdom; as if it should be said, "The fear of the Lord is the beginning of wisdom." To the meek, an inheritance, as to those who with piety seek the execution of a father's will. To those that mourn, comfort, as to persons who know what they had lost, and in what they were immersed. To the hungry, [p. 158] plenty, as a refreshment to those who labour for salvation. To the merciful, mercy, that to those who have followed the best counsel, that may be shewed which they have shewed to others. To the pure in heart the faculty of seeing God, as to men bearing a pure eye to understand the things of eternity. To the peacemakers, the likeness of God. And all these things we believe may be attained in this life, as we believe they were fulfilled in the Apostles; for as to the things after this life they cannot be expressed in any words.
Lectio 9 11 μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ' ὑμῶν [ψευδόμενοι] ἕνεκεν ἐμοῦ: 12 χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς: οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.
11. "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. 12. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you."
Rabanus: Superiores sententias generaliter dirigebat; iam incipit loqui praesentes compellans, praedicens eis persecutiones quas pro nomine eius passuri erant, dicens beati estis cum maledixerint vobis homines et persecuti vos fuerint et dixerint omne malum adversum vos. Rabanus: The preceding blessings were general; He now begins to address His discourse to them that were present, foretelling them the persecutions which they should suffer for His name. Augustinus de Serm. Dom: Quaeri autem potest quid intersit quod ait cum vobis maledicent et dicent omne malum, cum maledicere hoc sit malum dicere. Sed aliter est maledictum iactatum cum contumelia coram illo qui maledicitur, aliter cum absentis fama laeditur. Persequi autem est vim inferre, vel insidiis appetere. Aug.: It may be asked, what difference there is between 'they shall revile you,' and 'shall speak all manner of evil of you;' to revile, it may be said, being but to speak evil of. But a reproach thrown with insult in the face of one present is a different thing from a slander cast on the character of the absent. To persecute includes both open violence and secret snares. Chrysostomus super Matth: Si autem verum est, quoniam qui calicem aquae porrexerit, merces eius non perit, consequenter qui vel unius levissimi verbi iniuriam fuerit passus, vacuus non erit a mercede. Ut autem blasphematus sit beatus, duo convenire debent: ut et mendaciter blasphemetur, et propter Deum; alioquin si unum defuerit, non est beatitudinis merces. Et ideo dicit mentientes propter me. Pseudo-Chrys.: But if it be true that he who offers a cup of water does not lose his reward, consequently he who has been wronged but by a single word of calumny, shall not be without a reward. But that the reviled may have a claim to this blessing, two things are necessary, it must be false, and it must be for God's sake; otherwise he has not the reward of this blessing; therefore He adds, "falsely for my sake." Augustinus de Serm. Dom: Quod propter illos dictum puto qui volunt de persecutionibus et de fama suae turpitudinis gloriari, et ideo dicere ad se pertinere Christum, quod multa de illis dicuntur mala, cum et vera dicantur, quando et de errore illorum dicuntur; et si aliquando falsa iactantur, non tamen propter Christum ista patiuntur. Aug., Serm. in Mont., i, 5: This I suppose was added because of those who wish to boast of persecutions and evil reports of their shame, and therefore claim to belong to Christ because many evil things are said of them; but either these [p. 159] are true, or when false yet they are not for Christ's sake. Gregorius super Ezech: Quid autem poterit obesse si homines vobis derogent, et sola vos conscientia defendat? Sed tamen linguas detrahentium sicut nostro studio non debemus excitare ne ipsi pereant, ita per suam malitiam excitatam debemus aequanimiter tolerare, ut nobis meritum crescat; unde et hic dicitur gaudete et exultate, quoniam merces vestra copiosa est in caelis. Greg., Hom. in Ezech. i. 9, 17: What hurt can you receive when men detract from you, though you have no defence but only your own conscience? But as we ought not to stir up wilfully the tongues of slanderers, lest they perish for their slander, yet when their own malice has instigated them, we should endure it with equanimity, that our merit may be added to. "Rejoice," He says, "and exult, for your reward is abundant in heaven." Glossa: Gaudete mente quidem, et exultate corpore, quia merces vestra non tantum magna est, sicut aliorum, sed copiosa est in caelis. Gloss. ap. Anselm: Rejoice, that is, in mind, exult with the body, for your reward is not great only but "abundant in heaven." Augustinus de Serm. Dom: Non hic caelos puto dici superiores partes huius visibilis mundi: non enim merces vestra in rebus visibilibus collocanda est; sed in caelis, dictum puto in spiritalibus firmamentis, ubi habitat sempiterna iustitia. Sentiunt ergo istam mercedem qui gaudent spiritualibus, sed ex omni parte perficietur cum mortale hoc induerit immortalitatem. Aug., Serm. in Mont., i, 5: Do not suppose that by heaven here is meant the upper regions of the sky of this visible world, for your reward is not to be placed in things that are seen, but by "in heaven" understand the spiritual firmament, where everlasting righteousness dwells. Those then whose joy is in things spiritual will even here have some foretaste of that reward; but it will be made perfect in every part when this mortal shall have put on immortality. Hieronymus: Gaudere et exultare debemus, ut merces nobis in caelestibus praeparetur. Hoc qui vanam sectatur gloriam, implere non potest. Jerome: This it is in the power of any one of us to attain, that when our good character is injured by calumny, we rejoice in the Lord. He only who seeks after empty glory cannot attain this. Let us then rejoice and exult, that our reward may be prepared for us in heaven. Chrysostomus super Matth: Quia quantum aliquid laetatur de laude hominum, tantum de vituperatione tristatur. Qui vero gloriam concupiscis in caelo, opprobria non times in terris. Pseudo-Chrys.: For by how much any is pleased with the praise of men, by so much is he grieved with their evil speaking. But if you seek your glory in heaven, you will not fear any slanders on earth. Gregorius super Ezech: Aliquando tamen detractores debemus compescere, ne dum de nobis mala disseminant, eorum qui audire a nobis bona poterant, corda innocentia corrumpant. Gregory, Hom. in Ezech., i, 9, 17: Yet ought we sometimes to check our defamers, lest by spreading evil reports of us, they corrupt the innocent hearts of those who might hear good from us. Glossa: Non solum autem praemio, sed etiam exemplo eos ad patientiam provocat, cum subdit sic enim persecuti sunt prophetas qui fuerunt ante vos. Gloss. non occ.: He invites them to patience not only by the prospect of reward, but by example, when He adds, "for so persecuted they the Prophets who were before you." Remigius: Magnam enim consolationem accipit homo in tribulatione positus, dum recordatur passiones aliorum a quibus exemplum patientiae accipit; ac si diceret: mementote quia illius vos estis apostoli cuius illi fuerunt prophetae. Remig.: For a man in sorrow receives great comfort from the recollection of the sufferings of others, who are set before him as an example of patience; as if He had said, Remember that ye are His Apostles, of whom also they were Prophets. Chrysostomus in Matth: Simul etiam insinuat coaequalitatem sui honoris ad patrem, ac si dicat: sicut illi propter patrem, ita et vos propter me patiemini. Cum etiam dixit prophetas qui fuerunt ante vos, monstrat et ipsos prophetas iam factos. Chrys.: At the same time He signifies His equality in honour with His Father, as if He had said, As they suffered for my Father, so shall ye suffer for me. And in saying, "The Prophets who were before you," He teaches that they themselves are already become Prophets. [p. 160] Augustinus de Serm. Dom: Persecutionem autem hic generaliter posuit et in maledictis et in laceratione famae. Aug.: "Persecuted" He says generally, comprehending both reproaches and defamation of character.
Lectio 10 13 ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς: ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθὲν ἔξω καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων.
13. "Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men."
Chrysostomus in Matth: Quoniam sublimia praecepta apostolis dederat et multo quam in lege veteri maiora, ne turbarentur, ac dicerent: quonam modo haec implere poterimus? Eos laudum admixtione permulcet, dicens vos estis sal terrae, per quod ostendit quam necessario ista praecipiat. Non enim pro vestra, inquit, salute tantummodo, aut pro una solum gente, sed pro universo prorsus orbe haec vobis doctrina committitur. Proinde non oportet vos adulari atque palpare, sed e contrario salis instar mordicare. Quod si homines mordendo ac perstringendo, male audieritis, gaudete: hoc enim salis est opus, laxa quaeque mordicare atque restringere. Sic itaque aliorum maledictio nihil vobis afferet incommodi; sed vestrae potius firmitatis testimonium est. Chrys.: When He had delivered to His Apostles such sublime precepts, so much greater than the precepts of the Law, that they might not be dismayed and say, How shall we be able to fulfil these things? He sooths their fears by mingling praises with His instructions, saying, "Ye are the salt of the earth." This shews them how necessary were these precepts for them. Not for your own salvation merely, or for a single nation, but for the whole world is this doctrine committed to you. It is not for you then to flatter and deal smoothly with men, but, on the contrary, to be rough and biting as salt is. When for thus offending men by reproving them ye are reviled, rejoice; for this is the proper effect of salt to be harsh and grating to the depraved palate. Thus the evil-speaking of others will bring you no inconvenience, but will rather be a testimony of your firmness. Hilarius in Matth.: Est autem hic proprietas quaerenda dictorum, quam et apostolorum officium et ipsius salis natura monstrabit. Hoc igitur in omnem usum humani generis effectum incorruptionem corporibus, quibus fuerit aspersum, impertit, et ad omnem sensum conditi saporis aptissimum est. Apostoli autem sunt rerum caelestium praedicatores et aeternitatis velut salitores, merito sal terrae nuncupati, quia per virtutem doctrinae quasi salientes, aeternitati corpora servant. Hilary: There may be here seen a propriety in our Lord's language which may be gathered by considering the Apostle's office, and the nature of salt. This, used as it is by men for almost every purpose, preserves from decay those bodies which are sprinkled with it; and in this, as well as in every sense of its flavour as a condiment, the parallel is most exact. The Apostles are preachers of heavenly things, and thus, as it were, salters with eternity; rightly called "the salt of the earth," as by the virtue of their teaching, they, as it were, salt and preserve bodies for eternity. Remigius: Sal etiam, per aquam et ardorem solis et flatum venti in naturam alteram commutatur; sic et apostolici viri per aquam Baptismi et ardorem dilectionis et flatum spiritus sancti in spiritalem regenerationem commutati sunt. Sapientia etiam caelestis, per apostolos praedicata, exsiccat humores carnalium operum, aufert foetorem et putredinem malae conversationis et vermem libidinosae cogitationis et illum de quo dicit propheta: vermis eorum non moritur. Remig.: Moreover, salt is changed into another kind of substance by three means, water, the heat of the sun, and the breath of the wind. Thus Apostolic men also were changed into spiritual regeneration by the water of baptism, the heat of love, and the breath of the Holy Spirit. That heavenly wisdom also, which the Apostles preached, dries [p. 161] up the humours of carnal works, removes the foulness and putrefaction of evil conversation, kills the work of lustful thoughts, and also that worm of which it is said "their worm dieth not." [Isa 66:24] Remigius: Sunt apostoli sal terrae, idest hominum terrenorum, qui amando terram, terra vocantur. Remig.: The Apostles are "the salt of the earth," that is, of worldly men who are called the earth, because they love this earth. Hieronymus: Vel apostoli sal terrae appellantur, quia per illos universum hominum conditur genus. Jerome: Or, because by the Apostles the whole human race is seasoned. Chrysostomus super Matth: Doctor enim cum fuerit omnibus praedictis virtutibus ornatus, tunc est quasi optimum sal, et totus populus de illo conditur videndo eum et audiendo. Pseudo-Chrys.: A doctor when he is adorned with all the preceding virtues, then is like good salt, and his whole people are salted by seeing and hearing him. Remigius: Et sciendum, quia nullum sacrificium offerebatur Deo in veteri testamento nisi prius condiretur sale: quia nullus potest laudabile sacrificium Deo offerre absque sapore caelestis sapientiae. Remig.: It should be known, that in the Old Testament no sacrifice was offered to God unless it were first sprinkled with salt, for none can present an acceptable sacrifice to God without the flavour of heavenly wisdom. Hilarius: Verum quia conversioni homo subiacet, ideo apostolos sal terrae nuncupatos monet in traditae sibi potestatis virtute persistere, cum subdit quod si sal evanuerit, in quo salietur? Hilary: And because man is ever liable to change, He therefore warns the Apostles, who have been entitled "the salt of the earth," to continue steadfast in the might of the power committed to them, when He adds, "If the salt have lost its savour, wherewith shall it be salted?" Hieronymus: Idest si doctor erraverit, a quo alio doctore emendabitur? Jerome: That is, if the doctor have erred, by what other doctor shall he be corrected? Augustinus de Serm. Dom: Et si vos, per quos condiendi sunt populi, metu persecutionum temporalium, amiseritis regna caelorum, qui erunt homines per quos a vobis error auferatur? Alia littera habet si sal infatuatum fuerit, ostendens fatuos esse iudicandos qui temporalium bonorum vel copiam sectantes vel inopiam metuentes amittunt aeterna, quae nec dari possunt ab hominibus nec auferri. Aug., Serm. in Mont., i, 6: If you by whom the nations are to be salted shall lose the kingdom of heaven through fear of temporal persecution, who are they by whom your error shall be corrected? Another copy has, "If the salt have lost all sense," shewing that they must be esteemed to have lost their sense, who either pursuing abundance, or fearing lack of temporal goods, lose those which are eternal, and which men can neither give nor take away. Hilarius (ut supra): Si autem doctores infatuati nil saliant, et ipsi sensu accepti saporis amisso vivificare non possunt corrupta, redduntur inutiles; unde sequitur ad nihilum valet ultra, nisi ut mittatur foras et conculcetur ab hominibus. Hilary: But if the doctors having become senseless, and having lost all the savour they once enjoyed, are unable to restore soundness to things corrupt, they are become useless; and "are thenceforth fit only to be cast out and trodden by men." Hieronymus: Exemplum de agricultura sumptum est. Sal enim ut in condimentum ciborum et ad siccandas carnes necessarium est, ita alium usum non habet. Certe legimus in Scripturis urbes quasdam ira victorum sale seminatas, ut germen nullum in ipsis oriretur. Jerome: The illustration is taken from husbandry. Salt, though it be necessary for seasoning of meats and preserving flesh, has no further use. Indeed we read in Scripture of vanquished cities sown with salt by the victors, that nothing should thenceforth grow there. Glossa: Postquam ergo illi qui capita sunt aliorum, defecerint, nulli usui apti sunt, nisi ad hoc ut mittantur foras ab officio docendi. Gloss. ap. Anselm: When then they who are the heads have fallen away, they are fit for no use but to be cast out from the office of teacher. Hilarius (ut supra): Vel etiam de Ecclesiae promptuariis proiecti, pedibus incedentium conterantur. Hilary: Or even cast out from the Church's store rooms to be trodden under foot by those that walk. Augustinus de Serm. Dom: Non autem calcatur ab hominibus qui patitur persecutionem, sed qui persecutionem timendo infatuatur. Calcari enim non potest nisi inferior; inferior autem non est qui quamvis corpore multa in terra sustineat, corde tamen in caelo fixus est. Aug.: Not he that suffers persecution [p. 162] is trodden under foot of men, but he who through fear of persecution falls away. For we can tread only on what is below us; but he is no way below us, who however much he may suffer in the body, yet has his heart fixed in heaven.
Lectio 11 14 ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη: 15 οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον ἀλλ' ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ. 16 οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.
14. "Ye are the light of the world. A city that is set on a hill cannot be hid." 15. Nor do they light a lamp and put it under a bushel, but upon a lampstand, and it shines on all in the house. 16. So let you light shine before men, so that they may see your good works and glorify your Father who is in heaven.
Chrysostomus super Matth: Sicut doctores propter bonam conversationem sunt sal quo populus conditur, ita propter verbum doctrinae sunt lux qua ignorantes illuminantur. Prius autem est bene vivere quam bene docere; et ideo postquam apostolos dixerat sal, consequenter vocat eos lucem, dicens vos estis lux mundi. Vel quia sal in eo statu tenet rem ne ad deterius mutetur, lux ad melius perducit illustrando. Propter quod apostoli dicti sunt prius sal propter Iudaeos et propter populum Christianum, a quibus Deus cognoscitur, quos servant in Dei scientia; lux autem propter gentes quas ad scientiae lumen perducunt. Gloss: As the doctors by their good conversation are the salt with which the people is salted; so by their word of doctrine they are the light by which the ignorant are enlightened. Pseudo-Chrys.: But to live well must go before to teach well; hence after He had called the Apostles "the salt," He goes on to call them "the light of the world." Or, for that salt preserves a thing in its present state that it should not change for the worse, but that light brings it into a better state by enlightening it; therefore the Apostles were first called salt with respect to the Jews and that Christian body which had the knowledge of God, and which they keep in that knowledge; and now light with respect to the Gentiles whom they bring to the light of that knowledge. Augustinus de Serm. Dom: Oportet autem hic mundum non caelum et terram, sed homines qui sunt in mundo, intelligi, vel qui diligunt mundum, quibus illuminandis apostoli missi sunt. Aug.: By the world here we must not understand heaven and earth, but the men who are in the world; or those who love the world for whose enlightenment the Apostles were sent. Hilarius in Matth.: Natura enim luminis est ut lucem, quocumque circumferatur, emittat, illatumque aedibus tenebras interimat, luce dominante. Igitur mundus extra cognitionem Dei positus, obscuris tenebatur ignorantiae tenebris, cui per apostolos scientiae lumen invehitur, et cognitio Dei claret, et de parvis eorum corpusculis, quocumque incesserint, lux tenebris ministratur. Hilary: It is the nature of a light to emit its rays whithersoever it is carried about, and when brought into a house to dispel the darkness of that house. Thus the world, placed beyond the pale of the knowledge of God, was held in the darkness of ignorance, till the light of knowledge was brought to it by the Apostles, and thenceforward the knowledge of God shone bright, and from their small bodies, whithersoever they went about, light is ministered to the darkness. Remigius: Sicut autem sol dirigit radios suos, ita et dominus, qui est sol iustitiae, direxit apostolos suos ad effugandas humani generis tenebras. Remig.: For as the sun sends forth his beams, so the Lord, the Sun of righteousness, sent forth his Apostles to dispel the night of the human race. Chrysostomus in Matth: Intellige autem quam magna eis promittit, ut qui in regione propria cogniti non erant, ad fines orbis terrarum eorum veniret fama. Nec persecutiones quas praedixerat, eos potuerunt occultare, sed propter hoc magis praeclari redduntur. Chrys.: Mark how great His promise to them, men who were scarce known in their own country that the fame of them should reach to the ends of the earth. The persecutions which He had foretold, were not able to dim their light, yea they made it but more conspicuous. Hieronymus: Ne autem apostoli abscondantur ob metum, sed tota libertate se prodant, docet eos fiduciam praedicandi, cum consequenter dicit non potest civitas abscondi supra montem posita. Jerome: He instructs them what should be the boldness of their preaching, that as [p. 163] Apostles they should not be hidden through fear, like lamps under a corn-measure, but should stand forth with all confidence, and what they have heard in the secret chambers, that declare upon the house tops. Chrysostomus in Matth: Per hoc etiam eos docet esse sollicitos de propria vita, quasi in oculis omnium positos, sicut civitas quae est supra montem posita, vel lucerna supra candelabrum lucens. Chrys.: Thus shewing them that they ought to be careful of their own walk and conversation, seeing they were set in the eyes of all, like a city on a hill, or a lamp on a stand. Chrysostomus super Matth: Haec autem civitas Ecclesia sanctorum est, de qua dicitur: gloriosa dicta sunt de te, civitas Dei. Cives eius sunt omnes fideles, de quibus apostolus: vos estis cives sanctorum. Haec ergo civitas posita est supra montem Christum, de quo Daniel: lapis abscissus sine manibus factus est mons magnus. Pseudo-Chrys.: This city is the Church of which it is said, "Glorious things are spoken of thee, thou city of God." [Ps 87:3] Its citizens are all the faithful, of whom the Apostle speaks, "Ye are fellow-citizens of the saints." [Eph 2:19] It is built upon Christ the hill, of whom Daniel thus, "A stone hewed without hands" [Dan 2:34] became a great mountain. Augustinus de Serm. Dom: Vel posita est supra montem, idest supra magnam iustitiam, quam significat mons, in quo disputat dominus. Aug.: Or, the mountain is the great righteousness, which is signified by the mountain from which the Lord is now teaching. Chrysostomus super Matth: Non potest ergo civitas abscondi posita supra montem, etiam si ipsa voluerit: mons enim qui eam portat, facit eam omnibus manifestam; sic et apostoli et sacerdotes, qui fundati sunt in Christo, non possunt esse absconditi etiam si voluerint, quia Christus eos manifestat. Pseudo-Chrys.: "A city set on a hill cannot be hidden" though it would; the mountain which bears makes it to be seen of all men; so the Apostles and Priests who are founded on Christ cannot be hidden even though they would, because Christ makes them manifest. Hilarius in Matth.: Vel civitatem, carnem quam assumpserat nuncupat, quia in eo per naturam suscepti corporis, quaedam humani generis congregatio continetur, et nos per consortium carnis suae sumus habitatio civitatis. Abscondi ergo non potest, quia in altitudine positus celsitudinis Dei, admiratione operum suorum offertur omnibus contemplandus. Hilary: Or, the city signifies the flesh which He had taken on Him; because that in Him by this assumption of human nature, there was as it were a collection of the human race, and we by partaking in His flesh become inhabitants of that city. He cannot therefore be hid, because being set in the height of God's power, He is offered to be contemplated of all men in admiration of his works. Chrysostomus super Matth: Quare autem sanctos suos Christus manifestet et non sinat eos esse absconditos, per alteram comparationem ostendit, cum subditur neque accendunt lucernam et ponunt eam sub modio, sed supra candelabrum. Pseudo-Chrys.: How Christ manifests His saints, suffering them not to be hid, He shews by another comparison, adding, "Neither do men light a lamp to put it under a corn-measure," but on a stand. Chrysostomus in Matth: Vel per hoc quod dixit non potest civitas abscondi, demonstravit suam virtutem; in hoc autem quod subdit neque accendunt lucernam, eos inducit ad liberam praedicationem, ac si diceret: ego quidem lucernam accendi; ut vero perseveret ardens, vestri erit studii, non solum propter vos, sed propter alios qui illuminabuntur, sed et propter gloriam Dei. Chrys.: Or, in the illustration of the city, He signified His own power, by the lamp He exhorts the Apostles to preach with boldness; as though He said, 'I indeed have lighted the lamp, but that it continue to burn will be your care, not for your own sakes only, but both for others who shall receive its light and for God's glory.' Chrysostomus super Matth: Lucerna est verbum divinum, de quo dictum est: lucerna pedibus meis verbum tuum. Accendentes lucernam sunt pater et filius et spiritus sanctus. Pseudo-Chrys.: The lamp is the Divine word, of which it is said, "Thy word is a lamp unto my feet." [Ps 119:105] They who light this lamp are the Father, the Son, and the Holy Spirit. Augustinus de Serm. Dom: Quid autem putamus dictum esse et ponunt eam sub modio? Ut occultatio tantum lucernae accipienda sit (tanquam si diceret: nemo accendit lucernam et occultat eam), an aliquid etiam modius significat, ut hoc sit ponere lucernam sub modio, superiora facere corporis commoda quam praedicationem veritatis? Sub modio ergo lucernam ponit quisquis lucem doctrinae bonae commodis temporalibus obscurat et tegit. Et bene modius dicitur res corporalis, sive propter retributionem mensurae, quia ea quisquis recipit quae gessit in corpore, sive quia temporalia bona, quae corpore peraguntur, circa dierum mensuram, quam significat modius, inchoantur, et transeunt; aeterna vero et spiritualia nullo tali fine coercentur. Super candelabrum autem lucernam ponit qui corpus suum ministerio verbi subiicit, ut superior sit praedicatio veritatis et inferior servitus corporis: per ipsam enim corporis servitutem excelsior lucet doctrina, dum per vocem et ceteros corporis motus in bonis operibus insinuatur discentibus. Aug.: With what meaning do we suppose the words, "to put it under a corn-measure," were said? To express concealment simply, or that the "corn-measure" has a special [p. 164] signification? The putting the lamp under the corn-measure means the preferring bodily ease and enjoyment to the duty of preaching the Gospel, and hiding the light of good teaching under temporal gratification. The corn-measure aptly denotes the things of the body, whether because our reward shall be measured out to us, [2 Cor 5:10] as each one shall receive the things done in the body; or because worldly goods which pertain to the body come and go within a certain measure of time, which is signified by the corn-measure, whereas things eternal and spiritual are contained within no such limit. He places his lamp upon a stand, who subdues his body to the ministry of the word, setting the preaching of the truth highest, and subjecting the body beneath it. For the body itself serves to make doctrine shine more clear, while the voice and other motions of the body in good works serve to recommend it to them that learn. Chrysostomus super Matth: Vel modii sunt homines mundiales: quoniam sicut modii desuper quidem vacui sunt, subtus autem pleni, sic omnes mundi amatores in rebus spiritualibus insensati sunt, in terrenis autem sapientes; et ideo quasi modius verbum Dei tenet absconditum, quando propter aliquam causam terrenam verbum Dei non est ausus palam proloqui, nec fidei veritatem. Candelabrum est Ecclesia, quae baiulat verbum vitae, et omnis ecclesiasticus vir. Pseudo-Chrys.: Or, men of the world may be figured in the "corn-measure" as these are empty above, but full beneath, so worldly men are foolish in spiritual things, but wise in earthly things, and therefore like a corn-measure they keep the word of God hid, whenever for any worldly cause he had not dared to proclaim the word openly, and the truth of the faith. The stand for the lamp is the Church which bears the word of life, and all ecclesiastical persons. [margin note: Phil 2:15] Hilarius: Vel synagogam dominus modio comparavit, quae susceptos fructus intra se tantum receptans, certum modium dimensae observantiae continebat. Hilary: Or, the Lord likened the Synagogue to a corn-measure, which only receiving within itself such fruit as was raised; contained a certain measure of limited obedience. Ambrosius super Lucam: Et ideo nemo fidem suam intra mensuram legis includat, sed ad Ecclesiam conferat, in qua septiformis spiritus relucet gratia. Ambrose. non occ.: And therefore let none shut up his faith within the measure of the Law, but have recourse to the Church in which the grace of the sevenfold Spirit shines forth. Beda: Vel ipse Christus accendit lucernam, qui testam humanae naturae flamma suae divinitatis implevit, quam nec credentibus abscondere, nec modio supponere, hoc est sub mensura legis includere, vel intra unius gentis terminos noluit cohibere. Candelabrum Ecclesiam dicit, cui lucernam superposuit, quia nostris in frontibus fidem suae incarnationis affixit. Bede, in Loc. quoad sens.: Or, Christ Himself has lighted this lamp, when He filled the earthen vessel of human nature with the fire of His Divinity, which He would not either hide from them that believe, nor put under a bushel that is shut up under the measure of the Law, or confine within the limits of any one oration. The lampstand is the Church, on which He set the lamp, when He affixed to our foreheads the faith of His incarnation. Hilarius in Matth.: Vel lucerna Christi ponitur in candelabro, idest in ligno per passionem suspensa, quae lumen aeternum est in Ecclesia habitantibus praebitura; et ideo dicit ut luceat omnibus qui in domo sunt. Hilary: Or, the lamp, i.e. Christ Himself, is set on its stand when He was suspended on the Cross in His passion, to give light for ever to those that dwell in the Church; "to give light," He says, "to all that are in the house." Augustinus de Serm. Dom: Si quis enim domum vult accipere Ecclesiam, non est absurdum. Vel domus est ipse mundus, propter id quod superius ait vos estis lux mundi. Aug.: For it [p. 165] is not absurd if any one will understand "the house" to be the Church. Or, "the house" may be the world itself, according to what He said above, "Ye are the light of the world." Hilarius (ut supra): Tali etiam lumine monet fulgere apostolos, ut ex admiratione operis eorum Deo laus impartiatur; unde sequitur sic luceat lux vestra coram hominibus, ut videant opera vestra bona. Hilary: He instructs the Apostles to shine with such a light, that in the admiration of their work God may be praised, "Let your light so shine before men, that they may see your good works." Chrysostomus super Matth: Idest sic illuminate docentes ut non vestra tantum audiant verba, sed et opera videant; et quos illuminaveritis per verbum quasi lux, condiatis per exemplum quasi sal. Per illos autem doctores qui docent et faciunt magnificatur Deus, nam disciplina domini ex moribus familiae demonstratur; et ideo sequitur et glorificent patrem vestrum qui in caelis est. Pseudo-Chrys.: That is, teaching with so pure a light, that men may not only hear your words, but see your works, that those whom as lamps ye have enlightened by the word, as salt ye may season by your example. For by those teachers who do as well as teach, God is magnified; for the discipline of the master is seen in the behavior of the family. And therefore it follows, "and they shall glorify your Father which is in heaven." Augustinus de Serm. Dom: Si tantummodo diceret ut videant opera vestra bona, finem constituisse videretur in laudibus hominum, quas quaerunt hypocritae; sed addidit et glorificent patrem vestrum qui in caelis est, ut hoc ipsum quod homo per bona opera placet hominibus, non ibi finem constituat, sed referat ad laudem Dei, et propterea placeat hominibus ut in illo glorificetur Deus. Aug., Serm. in Mont., i, 7: Had He only said, "That they may see your good works," He would have seemed to have set up as an end to be sought the praised of men, which the hypocrites desire; but by adding, "and glorify your Father," he teaches that we should not seek as an end to please men with our good works, but referring all to the glory of God, therefore seek to please men, that in that God may be glorified. Hilarius: Non quod ab hominibus oporteat gloriam quaerere, sed ut dissimulantibus nobis, opus nostrum his inter quos vivimus, in honorem Dei eluceat. Hilary: He means not that we should seek glory of men, but that though we conceal it, our work may shine forth in honour of God to those among whom we live.
Lectio 12 17 μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας: οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι. 18 ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως ἂν πάντα γένηται. 19 ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν:
17. "Think not that I am come to destroy the Law, or the Prophets: I am not come to destroy, but to fulfil. 18. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven."
5 l. 1286>865 l. 12 Glossa: Postquam hortatus est audientes ut se praeparent ad omnia sustinenda pro iustitia, et non absconderent quod accepturi erant, sed ea benevolentia discerent, ut ceteros docerent, incipit eos informare qui doceant, tamquam si quaereretur: quid est hoc quod non vis abscondi, pro quo iubes omnia tolerari? Numquid aliquid dicturus es extra ea quae in lege sunt scripta? Ideo inquit nolite autem putare quoniam veni solvere legem aut prophetas. Gloss. ord.: Having now exhorted His hearers to undergo all things for righteousness' sake, and also not to hide what they should receive, but to learn more for others' sake, that they [p. 166] may teach others, He now goes on to tell them what they should teach, as though He had been asked, 'What is this which you would not have hid, and for which you would have all things endured? Are you about to speak any thing beyond what is written in the Law and the Prophets;' hence it is He says, "Think not that I am come to subvert the Law or the Prophets." Chrysostomus super Matth: Quod propter duas causas dicit: primum ut discipulos his verbis ad suum provocaret exemplum; ut sicut ipse omnem legem adimplebat, sic et illi studerent implere. Denique futurum erat ut calumniarentur eum Iudaei, quasi legem solventem; unde priusquam incurrat calumniam, calumniae satisfacit, ne putaretur sic venisse ut simpliciter legem praedicaret, sicut prophetae fecerant. Pseudo-Chrys.: And that for two reasons. First, that by these words He might admonish His disciples, that as He fulfilled the Law, so they should strive to fulfil it. Secondly, because the Jews would falsely accuse them as subverting the Law, therefore he answers the calumny beforehand, but in such a manner as that He should not be thought to come simply to preach the Law as the Prophets had done. Remigius: Duo dixit: negat venisse se solvere, et affirmat venisse se implere: et ideo addit non enim veni legem solvere, sed implere. Remig.: He here asserts two things; He denies that He was come to subvert the Law, and affirms that He was come to fulfil it. Augustinus de Serm. Dom: In hac autem sententia duplex est sensus: nam adimplere legem aut est addendo aliquid quod minus habet, aut faciendo quod habet. Aug., Serm. in Mont., i, 8: In this last sentence again there is a double sense; to fulfil the Law, either by adding something which it had not, or by doing what it commands. Chrysostomus in Matth: Implevit igitur Christus prophetas complendo omnia quae per eos de ipso fuerant dicta; legem autem, primo quidem nihil transgrediendo legalium, secundo iustificando per fidem quod lex per litteram facere non valebat. Chrys., Hom. 16: Christ then fulfilled the Prophets by accomplishing what was therein foretold concerning Himself - and the Law, first, by transgressing none of its precepts; secondly, by justifying by faith, which the Law could not do by the letter. Augustinus contra Faustum: Demum etiam, quia sub gratia positis in hac mortali vita difficile erat implere quod in lege scriptum est: non concupisces, ille per carnis suae sacrificium sacerdos effectus impetrat nobis indulgentiam; etiam hinc adimplens legem, ut quod per nostram infirmitatem minus possumus, per illius perfectionem curetur, cuius capitis membra effecti sumus. Puto etiam sic esse accipiendum quod dicitur non veni legem solvere, sed adimplere; his videlicet additamentis, quae vel ad expositionem pertinent antiquarum sententiarum, vel ad conversationem in eis. Aperuit enim dominus, etiam iniquum motum ad nocendum fratri, in homicidii genere deputari. Maluit etiam nos dominus non iurantes non recedere a vero, quam verum iurantes appropinquare periurio. Sed cur, o Manichaei, legem non accipitis et prophetas, cum Christus eos se non venisse solvere dixerit, sed adimplere? Aug., cont. Faust., 19, 7. et seq.: And lastly, because even for them who were under grace, it was hard in this mortal life to fulfil that of the Law, "Thou shalt not lust," He being made a Priest by the sacrifice of His flesh, obtained for us this indulgence, even in this fulfilling the Law, that where through our infirmity we could not, we should be strengthened through His perfection, of whom as our head we all are members. For so I think must be taken these words, "to fulfil" the Law, by adding to it, that is, such things as either contribute to the explanation of the old glosses, or to enable to keep them. For the Lord has shewed us that even a wicked motion of the thoughts to the wrong of a brother is to be accounted a kind of murder. The Lord also teaches us, that it is better to keep near to the truth without swearing, than with a true oath to come near to blasphemy. But how, ye Manichaeans, do you not receive the Law and the Prophets, seeing Christ here says, that He is come not to subvert but to fulfil them? Ad hoc respondet Faustus haereticus: quis hoc testatur dixisse Iesum? Matthaeus. Quomodo ergo Ioannes non id testatur, qui fuit in monte; Matthaeus hoc scripsit, qui postquam Iesus descendit de monte, secutus est eum? To this the heretic [p. 167] Faustus replies [ed. note: Faustus was of Milevis in Africa and a Bishop and controversialist of the Manichees. He was a man of considerable abilities. Augustine was first his hearer, and in after years his opponent; and in his work against him he answers him seriatim. In this way the treatise of Faustus is preserved to us.], Whose testimony is there that Christ spoke this? That of Matthew. How was it then that John does not give this saying, who was with Him in the mount, but only Matthew, who did not follow Jesus till after He had come down from the mount? Ad hoc Augustinus respondet: si nemo de Christo vera dixit nisi qui vidit eum vel audivit, hodie de eo vera dicit nullus. Cur ergo ex ore Ioannis non potuit vera Matthaeus audire de Christo, si ex libro Ioannis possumus vera loqui de eo nos tanto tempore post nati? Hinc enim non solum Matthaei, sed etiam Lucae ac Marci Evangelium, et non impari auctoritate, receptum est. Huc accedit, quia et ipse dominus potuit narrare Matthaeo quod egerat, antequam eum vocasset. Aperte autem dicite non vos credere Evangelio; nam qui in Evangelio non nisi quod vultis creditis, vobis potius quam Evangelio creditis. To this Augustine replies, If none can speak truth concerning Christ, but who saw and heard Him, there is no one at this day who speaks truth concerning Him. Why then could not Matthew hear from John's mouth the truth as Christ had spoken, as well as we who are born so long after can speak the truth out of John's book? In the same manner also it is, that not Matthew's Gospel, but also these of Luke and Mark are received by us, and on no inferior authority. And, that the Lord Himself might have told Matthew the things He had done before He called him. But speak out and say that you do not believe the Gospel, for they who believe nothing in the Gospel but what they wish to believe, believe themselves rather than the Gospel. Item Faustus: Probemus et Matthaeum hoc non scripsisse, sed alium, nescio quem, sub nomine eius. Quid enim dicit? Cum transisset Iesus, vidit sedentem hominem ad telonium, Matthaeum nomine. Et quis ergo scribens de seipso dicat: vidit hominem, et non vidit me? To this Faustus rejoins, We will prove that this was not written by Matthew, but by some other hand, unknown, in his name. For below he says, "Jesus saw a man sitting at the toll-office, Matthew by name." [Matt 9:9] Who writing of himself say, 'saw a man,' and not rather, 'saw me?' Ad quod Augustinus: ita Matthaeus de se, tamquam de alio scripsit, sicut et Ioannes fecit dicens: conversus Petrus vidit alium discipulum quem diligebat Iesus manifestum est enim hunc morem fuisse scriptorum cum gesta narrarent. Augustine: Matthew does no more than John does, when he says, "Peter turning round saw that other disciple whom Jesus loved;" as it is well known that this is the common manner of Scripture writers, when writing their own actions. Item Faustus: Quid quod etiam ex ipso sermone quo praecepit non putare quia venerit legem solvere, magis intelligi datur quia solveret? Neque enim nihil tale eo faciente Iudaei suspicari hoc possent. Faustus again, But what say you to this, that the very assurance that He was not come to destroy the Law and the Prophets, was the direct way to rouse their suspicions that He was? For He had yet done nothing that could lead the Jews to think that this was His object. Ad quod Augustinus: Hoc quidem valde infirmum est: non enim negamus Iudaeis non intelligentibus videri potuisse Christum destructorem esse legis et prophetarum. Augustine: This is a very weak objection, for we do not deny that to the Jews who had no understanding, Christ might have appeared as threatening the destruction of the Law and the Prophets. Item Faustus: Quid quod etiam lex et prophetae nec adimpletione gaudent, cum in Deuteronomio dicatur: haec praecepta quae mando tibi observabis, nec addas quicquam eis nec minuas? Faustus; But what if the Law and the Prophets do not accept this fulfilment, according to that in Deuteronomy, "These commandments [p. 168] I give unto thee, thou shalt keep, thou shalt not add any thing to them, nor take away." Ad quod Augustinus: non intelligit Faustus quid sit legem implere, cum hoc de verborum adiectione putat accipiendum. Plenitudo enim legis caritas est, quam dominus dedit mittendo fidelibus spiritum sanctum. Impletur ergo lex, vel cum fiunt quae ibi praecepta sunt, vel cum exhibentur quae ibi prophetata sunt. Augustine: Here Faustus does not understand what it is to fulfil the Law, when he supposes that it must be taken of adding words to it. The fulfilment of the Law is love, which the Lord hath given in sending His Holy Spirit. The Law is fulfilled either when the things there commanded are done, or when the things there prophesied come to pass. Item Faustus: Quod novum testamentum Iesum condidisse fatemur, quid aliud quam destructionem fatemur veteris testamenti? Faustus; But in that we confess that Jesus was author of a New Testament, what else is it than to confess that He has done away with the Old? Ad quod Augustinus: in veteri testamento figurae erant futurorum, quas rebus per Christum praesentatis auferri oportebat, ut eo ipso lex et prophetae implerentur, in quibus scriptum est daturum Deum novum testamentum. Augustine; In the Old Testament were figure of things to come, which, when the things themselves were brought in by Christ, ought to have been taken away, that in that very taking away the Law and the Prophets might be fulfilled wherein it was written that God gave a New Testament. Item Faustus: Hoc igitur si dixit Christus, aut aliud significans dixit, aut (quod absit) mentiens dixit, aut omnino nec dixit. Sed Iesum quidem mentitum fuisse nullus dicat; ac per hoc aliter dictum est, aut nec omnino dictum est. Me quidem iam adversus capituli huius necessitudinem Manichaea fides reddidit tutum, quae principio mihi non cunctis quae ex salvatoris nomine leguntur scripta, passim credere persuasit. Esse enim multa zizania, quae in contagium boni seminis Scripturis bene omnibus noctivagus quidam seminator insparsit. Faustus; Therefore if Christ did say this thing, He either said it with some other meaning, or He spoke falsely, (which God forbid,) or we must take the other alternative, He did not speak it at all. But that Jesus spoke falsely none will aver, therefore He either spoke it with another meaning, or He spake it not at all. For myself I am rescued from the necessity of this alternative by the Manichaean belief, which from the first taught me not to believe all those things which are read in Jesus' name as having been spoken by Him; for that there be many tares which to corrupt the good seed some nightly sower has scattered up and down through nearly the whole of Scripture. Ad quod Augustinus: Manichaeus docuit impiam perversitatem, ut ex Evangelio quod haeresim tuam non impedit hoc accipias, quod autem impedit non accipias. Nos autem docuit apostolus piam provisionem: ut quisquis nobis annuntiaverit praeter id quod accepimus, anathema sit. Dominus autem exposuit quid sint zizania, non aliqua falsa veris Scripturis immissa, sicut tu interpretaris, sed homines filios maligni. Augustine; Manichaeus taught an impious error, that you should receive only so much of the Gospel as does not conflict with your heresy, and not receive whatever does conflict with it. We have learned of the Apostle that religious caution, "Whoever preaches unto you another Gospel than that we have preached, let him be accursed." [Gal 1:8] The Lord also has explained what the tares signify, not things false mixed with the true Scriptures, as you interpret, but men who are children of the wicked one. Item Faustus: Cum te Iudaeus interpellabit, cur legis et prophetarum praecepta non serves, quae Christus dixit non se venisse solvere, sed adimplere, cogeris aut vanae superstitioni succumbere, aut capitulum profiteri falsum, aut te Christi negare discipulum. Faustus; Should a Jew then enquire of you why you do not keep the precepts of the Law and the Prophets which Christ here declares He came not to destroy but to fulfil, you will be driven either to accept an empty superstition, or to repudiate [p. 169] this chapter as false, or to deny that you are Christ's disciple. Ad quod Augustinus: nullas ex hoc capitulo Catholici patiuntur angustias, quasi legis et prophetarum praecepta non servent, quia caritatem Dei et proximi habent, in quibus praeceptis pendet lex et prophetae. Et quaecumque ibi rebus gestis vel sacramentorum celebrationibus vel locutionum modis figurate prophetata sunt, in Christo et Ecclesia compleri cognoscunt. Unde nec vanae superstitioni succumbimus, nec istud Evangelii capitulum falsum esse dicimus, nec Christi discipulos nos negamus. Qui ergo dicit: si Christus legem et prophetas non solvisset, illa sacramenta legis et prophetarum in Christianorum celebrationibus permanerent, potest dicere: si Christus legem et prophetas non solvisset, adhuc promitteretur nasciturus, passurus, resurrecturus; cum ideo magis hoc non solverit sed adimpleverit, quia iam non promittitur nasciturus, passurus, resurrecturus, quod illa sacramenta quodammodo personabant; sed annuntiatur quod natus sit, passus sit, resurrexit, quod haec sacramenta, quae a Christianis aguntur, iam personant. Patet ergo quanto errore delirent qui putant, signis sacramentisque mutatis, etiam res ipsas esse diversas, quas ritus propheticus pronuntiavit promissas, et evangelicus demonstrat impletas. Augustine; The Catholics are not in any difficulty on account of this chapter as though they did not observe the Law and the Prophets; for they do cherish love to God and their neighbour, "on which hang all the Law and the Prophets." And whatever in the Law and the Prophets was foreshewn, whether in things done, in the celebration of sacramental rites, or in forms of speech, all these they know to be fulfilled in Christ and the Church. Wherefore we neither submit to a false superstition, nor reject the chapter, nor deny ourselves to be Christ's disciples. He then who says, that unless Christ had destroyed the Law and the Prophets, the Mosaic rites would have continued along with the Christian ordinances, may further affirm, that unless Christ had destroyed the Law and the Prophets, He would yet be only promised as to be born, to suffer, to rise again. But inasmuch as He did not destroy, but rather fulfil them, His birth, passion, and resurrection, are now no more promised as things future, which were signified by the Sacraments of the Law; but He is preached as already born, crucified, and risen, which are signified by the Sacraments now celebrated by Christians. It is clear then how great is the error of those who suppose, that when the signs or sacraments are changed, the things themselves are different, whereas the same things which the Prophetic ordinance had held forth as promises, the Evangelic ordinance points to as completed. Item Faustus: Quaerendum est si hoc Christus dixit, cur dixerit: utrum nec compalpandi Iudaeorum furoris causa, qui sancta sua ab eo conculcari videntes, nec audiendum quidem eum existimabant; aut ut nos, qui ei credebamus ex gentibus, instrueret legis subire iugum. Si autem haec non ei fuit causa dicendi, illa debet esse quam dixit; nec ipsum mentitus est. Sunt enim tria genera legum: unum Hebraeorum, quod peccati ac mortis Paulus appellat; aliud gentium, quod naturale vocat, dicens: gentes naturaliter, quae legis sunt, faciunt; tertium est veritatis, de qua dixit: lex spiritus vitae. Item prophetae: alii sunt Iudaeorum, de quibus notum est; alii gentium, de quibus Paulus dicit: dixit quidam proprius eorum propheta; alii veritatis, de quibus Iesus dicit: mitto ad vos sapientes et prophetas. Et quidem si observationes Hebraicas adimpletionis gratia protulisset, dubium non erat quin de Iudaeorum lege et prophetis dixisset; ubi vero sola recenset antiquiora praecepta, idest non occides, non moechaberis, quae olim promulgata fuerant per Henoch et Seth et ceteros iustos, cui non videatur hoc eum dixisse de veritatis lege et prophetis? Ubi vero Iudaeorum quaedam visus est nominasse, penitus eradicavit, praecipiendo contraria: ut est illud: oculum pro oculo, dentem pro dente. Faustus: Supposing these to be Christ's genuine words, we should enquire what was His motive for speaking thus, whether to soften the blind hostility of the Jews, who when they saw their holy things trodden under foot by Him, would not have so much as given Him a hearing; or whether He really said them to instruct us, who of the Gentiles should believe, to submit to the yoke of the Law. If this last were not His design, then the first must have been; nor was there any deceit or fraud in such purpose. For of laws there be three sorts. The first that of the Hebrews, called the "law of sin and death," [Rom 8:2] by Paul; the second that of the Gentiles, which he calls the law of nature, saying, "By nature the Gentiles do the deeds of the law;" [Rom 2:14] the third, the law of [p. 170] truth, which he means, "The law of the Spirit of life." Also there are Prophets some of the Jews, such as are well known; others of the Gentiles as Paul speaks, "A prophet of their own hath said;" [Tit 1:12] and others of the truth of whom Jesus speaks, "I send unto you wise men and prophets." [Matt 23:34] Now had Jesus in the following part of this Sermon brought forward any of the Hebrew observances to shew how he had fulfilled them, no one would have doubted that it was of the Jewish Law and Prophets that He was now speaking; but when He brings forward in this way only those more ancient precepts, "Thou shalt not kill, Thou shalt not commit adultery," which were promulged of old to Enoch, Seth, and the other righteous men, who does not see that He is here speaking of the Law and Prophets of truth? Wherever He has occasion to speak of any thing merely Jewish, He plucks it up by the very roots, giving precepts directly the contrary; for example, in the case of that precept, "An eye for an eye, a tooth for a tooth." Ad quod Augustinus: manifestum est quam legem et quos prophetas Christus non venerit solvere, sed implere. Ipsa enim est lex quae per Moysen data est. Non autem, sicut Faustus opinatur, quaedam dominus adimplevit, quae ab antiquis iustis iam dicta erant ante legem Moysi, sicut non occides, quaedam vero solvit, quae propria videbantur legis Hebraeorum. Nos enim dicimus, et haec pro tempore bene fuisse tunc instituta, et nunc a Christo non soluta, sed adimpleta, ut patebit per singula. Hoc etiam non intelligebant qui in ea perversitate manserunt ut gentes cogerent iudaizare, haeretici scilicet qui Nazaraei dicuntur. Augustine; Which was the Law and which the Prophets, that Christ came "not to subvert but to fulfil," is manifest, to wit, the Law given by Moses. And the distinction which Faustus draw between the precepts of the righteous men before Moses, and the Mosaic Law, affirming that Christ fulfilled that one but annulled the other, is not so. We affirm that the Law of Moses was both well suited to its temporary purpose, and was not now subverted, but fulfilled by Christ, as will be seen in each particular. This was not understood by those who continued in such obstinate error, that they compelled the Gentiles to Judaize - those heretics, I mean, who were called Nazarenes. Chrysostomus super Matth: Quoniam vero omnia quae ab initio mundi usque ad finem erant futura, mystice erant prophetata in lege, ne videatur aliquid eorum quae fiunt non antea cognovisse, propterea dicit: non potest fieri ut transeat caelum et terra, donec omnia quae in lege prophetata sunt, rebus ipsis fuerint adimpleta; et hoc est quod dicit amen quippe dico vobis, donec transeat caelum et terra, iota unum aut unus apex non praeteribit a lege, donec omnia fiant. Pseudo-Chrys.: But since all things which should befall from the very beginning of the world to the end of it, were in type and figure foreshewn in the Law, that God may not be thought to be ignorant of any of those things that take place, He therefore here declares, that heaven and earth should not pass till all things thus foreshewn in the Law should have their actual accomplishment. Remigius: Amen, Hebraeus sermo est, et Latine dicitur vere, fideliter, sive fiat. Duabus autem de causis hoc sermone utitur dominus: sive propter duritiam illorum qui tardi erant ad credendum, sive propter credentes, ut profundius attenderent ea quae sequuntur. Remig.: "Amen" is a Hebrew word, and my be rendered in Latin, 'vere,' 'fidenter,' or 'fiat;' that is, 'truly,' 'faithfully,' or 'so be it.' [p. 171] The Lord uses it either because of the hardness of heart of those who were slow to believe, or to attract more particularly the attention of those that did believe. Hilarius in Matth.: Per hoc autem quod ait donec transeat caelum et terra, caelum quidem et terram maxima elementa non arbitramur esse solvenda. Hilary: From the expression here used, "pass," we may suppose that the constituting elements of heaven and earth shall not be annihilated. [ed. note: The text of Hil. has 'maxima, ut arbitramur, elementa esse solvends.'] Remigius: Permanebunt enim essentialiter, sed transibunt per renovationem. Remig.: But shall abide in their essence, but "pass" through renewal. Augustinus de Serm. Dom: Per hoc autem quod ait iota unum, aut unus apex non transibit a lege, nihil potest aliud intelligi nisi vehemens expressio perfectionis, quae per litteras singulas demonstrata est; inter quas litteras iota minor est ceteris, quia uno ductu fit; apex etiam est ipsius aliqua in summo particula. Quibus verbis ostendit in lege ad effectum et minima quaeque perduci. Aug., Serm. in Mont. i, 8: By the words "one iota or one point shall not pass from the Law," we must understand only a strong metaphor of completeness, drawn from the letters of writing, iota being the least of the letters, made with one stroke of the pen, and a point being a slight dot at the end of the same letter. The words there shew that the Law shall be completed to the very least matter. Rabanus: Apte quoque Graecum iota, et non iod Hebraeum posuit, quia iota in numero, decem significat, et Decalogum legis enumerat, cuius quidem apex et perfectio est Evangelium. Rabanus: He fitly mentions the Greek iota, and not the Hebrew job, because the iota stands in Greek for the number ten, and so there is an allusion to the Decalogue of which the Gospel is the point and perfection. Chrysostomus super Matth: Si autem ingenuus homo vel in vili mendacio inventus fuerit, erubescit, et vir sapiens verbum quod dixit, non relinquit in vacuum, quomodo verba divina sine exitu vacua poterant permanere? Unde concludit qui ergo solverit unum de mandatis istis minimis et docuerit sic homines, minimus vocabitur in regno caelorum. Puto autem quod ipse dominus manifeste hoc respondit, quae sunt minima mandata monstrans, dicendo si quis solverit unum de mandatis istis minimis, id est quae modo dicturus sum. Pseudo-Chrys.: If even an honourable man blushes to be found in a falsehood, and a wise man lets not fall empty any word he has once spoken, how could it be that the words of heaven should fall to the ground empty? Hence He concludes, "Whoso shall break the least of these commandments, &c." And, I suppose, the Lord goes on to reply Himself to the question, Which are the least commandments? Namely, these which I am now about to speak. Chrysostomus in Matth: Non enim pro veteribus legibus hoc dixit, sed pro his quae ipse erat praecepturus; quae quidem minima vocat, licet magna. Sicut enim multoties de se humilia locutus est, ita et de suis praeceptis humiliter loquitur. Vel aliter. Chrys.: He speaks not this of the old laws, but of those which He was now going to enact, of which he says, "the least," though they were all great. For as He so oft spoke humbly of Himself, so does He now speak humbly of His precepts. Chrysostomus super Matth: Mandata Moysi in actu facilia sunt: non occides, non adulterabis; ipsa enim criminis magnitudo voluntatem faciendi repercutit; et ideo in remuneratione modica sunt, in peccato autem magna. Mandata autem Christi, idest: non irascaris, non concupiscas, in actu difficilia sunt; et ideo in remuneratione magna, in peccato autem minima. Minima igitur dicit ista Christi mandata: non irascaris, non concupiscas; ergo illi qui levia peccata committunt, minimi sunt in regno Dei; idest qui iratus fuerit, et grande peccatum non fecerit, a poena quidem securus est, scilicet damnationis aeternae; non tamen est in gloria, scilicet quam consequuntur illi qui etiam haec minima implent. Pseudo-Chrys.: Otherwise; the precepts of Moses are easy to obey; "Thou shalt not kill. Thou shalt not commit adultery." The very greatness of the crime is a check upon the desire of committing it; therefore the reward of observance is small, the sin of transgression great. But Christ's precepts, "Thou shalt not be angry, Thou shalt not lust," are hard to obey, and therefore in their reward they are great, in their transgression, 'least.' It is thus He speaks of these precepts of Christ, such as "Thou shalt not be angry, Thou shalt not lust,' as 'the least;' and [p. 172] they who commit these lesser sins, are the least in the kingdom of God; that is, he who has been angry and not sinned grievously is secure from the punishment of eternal damnation; yet he does not attain that glory which they attain who fulfil even these least. Augustinus de Serm. Dom: Vel e converso illa quae praecepta sunt in lege, dicuntur minima; quae autem Christus dicturus est, sunt maxima. Mandata autem minima significantur per unum iota et unum apicem. Qui ergo solverit, et docuerit sic, idest secundum quod solvit, minimus vocabitur in regno caelorum. Et fortasse ideo non erit, quia ibi nisi magni esse non possunt. Aug.: Or, the precepts of the Law are called 'the least,' as opposed to Christ's precepts which are great. The least commandments are signified by the iota and the point. "He," therefore, "who breaks them, and teaches men so," that is, to do as he does, "shall be called least in the kingdom of heaven." Hence we may perhaps conclude, that it is not true that there shall none be there except they be great. Glossa: Solvere autem est non agere quod recte quis intelligit, vel non intelligere quae depravavit, aut minuere integritatem superadditionis Christi. Gloss. ord.: By 'break,' is meant, the not doing what one understands rightly, or the not understanding what one has corrupted, or the destroying the perfectness of Christ's additions. Chrysostomus in Matth: Vel cum audieris minimum in regno caelorum, nihil suspicare quam supplicium et Gehennam. Regnum enim consuevit dicere non solum regni utilitatem, sed tempus resurrectionis, et adventum Christi terribilem. Chrys.: Or, when you hear the words, "least in the kingdom of heaven," imagine nothing less than the punishment of hell. For He oft uses the word 'kingdom,' not only of the joys of heaven, but of the time of the resurrection, and of the terrible coming of Christ. Gregorius in Evang: Vel per regnum caelorum Ecclesia intelligenda est, in qua doctor qui solvit mandatum, minimus vocatur, quia cuius vita despicitur, restat ut eius praedicatio contemnatur. Greg., Hom. in Ev., 12, 1: Or, by the kingdom of heaven is to be understood the Church, in which that teacher who breaks a commandment is called least, because he whose life is despised, it remains that his preaching be also despised. Hilarius in Matth.: Vel minima dicit domini passionem et crucem: quae si quis tamquam erubescenda non confitebitur, erit minimus, idest novissimus, ac pene nullus; confitenti vero magnam in caelo vocationis gloriam pollicetur; unde sequitur qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum. Hilary: Or, He calls the passion, and the cross, the least, which if one shall not confess openly, but be ashamed of them, he shall be least, that is, last, and as it were no man; but to him that confesses it He promises the great glory of a heavenly calling. Hieronymus: Suggillat in hoc Pharisaeos, qui contemptis mandatis Dei, statuebant proprias traditiones, quod non eis prosit doctrina in populo, si vel parvum quod in lege est destruant. Possumus autem et aliter intelligere: quod magistri eruditio, etiam si parvo peccato obnoxia sit, deducat eum de gradu maximo; nec prosit docere iustitiam quam minima culpa destruit; beatitudoque perfecta sit, quae sermone docueris, opere complere. Jerome: This head is closely connected with the preceding. It is directed against the Pharisees, who, despising the commandments of God, set up traditions of their own, and means that their teaching the people would not avail themselves, if they destroyed the very least commandment in the Law. We may take it in another sense. The learning of the master if joined with sin however small, loses him the highest place, nor does it avail any to teach righteousness, if he destroys it in his life. Perfect bliss is for him who fulfils in deed what he teaches in word. Augustinus de Serm. Dom: Vel aliter. Qui solverit illa minima, scilicet praecepta legis, et sic docuerit, minimus vocabitur; qui autem fecerit, illa minima, et sic docuerit non iam magnus habendus est, sed tamen, non tam minimus quam ille qui solvit. Ut autem sit magnus, facere debet et docere quae Christus docet. Aug.: Otherwise; "he who breaks the least of these commandments," that is, of Moses' Law, "and teaches men so, shall be called the least; but he who shall do (these least), and so teach," shall not indeed [p. 173] be esteemed great, yet not so little as he who breaks them. That he should be great, he ought to do and to teach the things which Christ now teaches.
Lectio 13 20 λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 21 ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, οὐ φονεύσεις: ὃς δ' ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 22 ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει: ὃς δ' ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ, ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ: ὃς δ' ἂν εἴπῃ, μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.
20. "For I say unto you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. 21. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 22. But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire."
Hilarius in Matth.: Pulcherrimo ingressu opus legis coepit excedere, aditum in caelum apostolis, nisi iustitiam Pharisaeorum anteissent, denuntians non futurum; et hoc est quod dicit dico enim vobis. Hilary: Beautiful entrance He here makes to a teaching beyond the works of the Law, declaring to the Apostles that they should have no admission to the kingdom of heaven without a righteousness beyond that of Pharisees. Chrysostomus in Matth: Iustitiam autem hic dicit universalem virtutem. Intende autem gratiae additamentum: discipulos enim suos adhuc rudes magistris qui in veteri testamento erant, vult esse meliores. Scribas autem ac Pharisaeos non dixit iniquos, quia non dixisset eos habere iustitiam. Vide etiam quoniam hic vetus testamentum confirmat, comparationem faciens eius ad novum: plus enim et minus eiusdem generis est. Scribarum autem et Pharisaeorum iustitiae sunt mandata Moysi; superimpletiones autem istorum mandatorum sunt mandata Christi. Hoc est ergo quod dicit: nisi quis supra legis mandata, etiam haec mea praecepta, quae apud illos minima existimabantur, impleverit, non intrabit in regnum caelorum: quoniam illa de poena liberant, quae scilicet transgressoribus legis debetur, non autem in regnum inducunt; haec autem et de poena liberant, et in regnum inducunt. Cum autem sit idem solvere minima mandata, et non custodire, quare supra de solvente dicit quod minimus vocabitur in regno Dei, hic autem de non conservante: non introibit in regnum caelorum? Sed vide quia minimum esse in regno idem est quod non intrare in regnum. Esse autem aliquem in regno non est regnare cum Christo, sed esse tantum in populo Christi; tamquam si dicat de solvente, quod inter Christianos quidem erit, tamen minimus Christianus. Qui autem intrat in regnum, fit particeps regni cum Christo. Consequenter et iste qui non intrat in regnum caelorum, gloriam quidem non habebit cum Christo, erit tamen in regno caelorum, idest in numero eorum super quos Christus caelorum rex regnat. Chrys.: By righteousness is here meant universal virtue. But observe the superior power of grace, in that He requires of His disciples who were yet uninstructed to be better than those who were masters unto the Old Testament. Thus He does not call the Scribes and Pharisees unrighteous, but speaks of "their righteousness." And see how ever herein He confirms the Old Testament that He compares it with the New, for the greater and the less are always of the same kind. Pseudo-Chrys.: The righteousness of the Scribes and Pharisees are the commandments of Moses; but the commandments of Christ are the fulfilment of that Law. This then is His meaning; Whosoever in addition to the commandments of the Law shall not fulfil My commandments, shall not enter into the kingdom of heaven. For those indeed save from the punishment due to transgressors of the Law, but do not bring into the kingdom; but My commandments both deliver from punishment, [p. 174] and bring into the kingdom. But seeing that to break the least commandments and not to keep them are one and the same, why does He say above of him that breaks the commandments, that "he shall be the least in the kingdom of heaven," and here of him who keeps them not, that he "shall not enter into the kingdom of heaven?" See how to be the least in the kingdom is the same with not entering into the kingdom. For a man to be in the kingdom is not to reign with Christ, but only to be numbered among Christ's people; what He says then of him that breaks the commandments is, that he shall indeed be reckoned among Christians, yet the least of them. but he who enters into the kingdom, becomes partaker of His kingdom with Christ. Therefore he who does not enter into the kingdom of heaven, shall not indeed have a part of Christ's glory, yet shall he be in the kingdom of heaven, that is, in the number of those over whom Christ reigns as King of heaven. Augustinus de Civ. Dei: Vel aliter. Nisi abundaverit iustitia vestra plusquam Scribarum et Pharisaeorum, idest super eos qui solvunt quod docent, quia de iis alibi dictum est: dicunt enim et non faciunt; ac si dicat: nisi ita abundaverit iustitia vestra, ut vos non solvatis, sed faciatis potius quod docetis, non intrabitis in regnum caelorum. Alio ergo modo intelligendum est regnum caelorum ubi ambo sunt, et ille scilicet qui solvit quod docet, et ille qui facit, sed minimus ille, iste magnus: quod quidem regnum caelorum est Ecclesia praesens. Alio autem modo regnum caelorum dicitur quo non intrat nisi ille qui facit, et hoc est Ecclesia qualis in futuro erit. Aug., City of God, book 20, ch. 9: Otherwise, "unless your righteousness exceed the righteousness of the Scribes and Pharisees," that is, exceed that of those who break what themselves teach, as it is elsewhere said of them, "They say, and do not;" [Matt 23:3] just as if He had said, Unless your righteousness exceed in this way that ye do what ye teach, you shall not enter the kingdom of heaven. We must therefore understand something other than usual by the kingdom of heaven here, in which are to be both he who breaks what he teaches, and he who does it, but the one "least," the other, "great;" this kingdom of heaven is the present Church. In another sense is the kingdom of heaven spoken of that place where none enters but he who does what he teaches, and this is the Church as it shall be hereafter. Augustinus contra Faustum: Hoc autem nomen regnum caelorum, quod tam crebro nominat dominus, nescio utrum in libris veteris testamenti quisquam inveniat; proprie enim pertinet ad revelationem novi testamenti quod ori eius etiam nominandum servabatur quem regem ad regendum servos suos vetus testamentum praefigurabat. Hic ergo finis, quo praecepta referenda sunt, occultus erat in veteri testamento, quamvis secundum eum etiam tunc viverent sancti, qui futuram eius revelationem videbant. Aug., cont. Faust., 19, 31: This expression, the kingdom of heaven, so often used by our Lord, I know not whether any one would find in the books of the Old Testament. It belongs properly to the New Testament revelation, kept for His mouth whom the Old Testament figured as a King that should come to reign over His servants. This end, to which its precepts were to be referred, was hidden in the Old Testament, though even that had its saints who looked forward to the revelation that should be made. Glossa: Vel hoc quod dicit nisi abundaverit, referendum est ad intellectum Pharisaeorum et Scribarum, non ad continentiam veteris testamenti. Gloss. non occ.: Or, we may explain by referring to the way in which the Scribes and Pharisees understood the Law, not to [p. 175] the actual contents of the Law. Augustinus contra Faustum: Pene enim omnia quae monuit vel praecepit dominus, ubi adiungebat ego autem dico vobis, inveniuntur et in illis veteribus libris. Sed quia non intelligebant homicidium nisi peremptionem corporis humani, aperuit dominus omnem iniquum motum ad nocendum fratri in homicidii genere deputari; unde subdit audistis quia dictum est antiquis: non occides. Aug., cont. Faust., 19, 30: For almost all the precepts which the Lord gave, saying, "But I say unto you," are found in those ancient books. But because they knew not of any murder, besides the destruction of the body, the Lord shews them that every evil thought to the hurt of a brother is to be held for a kind of murder. Chrysostomus super Matth: Volens Christus ostendere quia ipse est Deus, qui aliquando locutus est in lege et qui nunc mandat in gratia, illud mandatum quod ponitur in lege, ante omnia, scilicet prohibitiva, quae sunt contra proximum, et nunc ponit in principio mandatorum suorum. Pseudo-Chrys.: Christ willing to shew that He is the same God who spoke of old in the Law, and who now gives commandments in grace, now puts first of all his commandments, [margin note: vid. Matt 19:18] that one which was the first in the Law, first, at least, of all those that forbade injury to our neighbour. Augustinus de Civ. Dei: Non autem quod audivimus non occides, virgultum vellere nefas ducimus, secundum Manichaeorum errorem, nec de irrationabilibus animalibus dictum intelligimus, quia iustissima ordinatione creatoris, vita et mors eorum nostris usibus subditur. Unde restat quod de homine intelligamus quod dictum est non occides: non alterum, ergo nec te; neque enim qui se occidit, aliud quam hominem occidit. Nequaquam autem contra hoc praeceptum fecerunt qui auctore Deo bella gesserunt, ac personam gerentes publicae potestatis iustissimae rationis imperio sceleratos morte punierunt. Et Abraham non solum non est culpatus crudelitatis crimine, verum etiam laudatus est nomine pietatis, quod voluit filium obedienter occidere. Hi ergo excipiuntur quos Deus occidi iubet sive lege data, sive ad personam pro tempore expressa iussione: non autem ipse occidit qui ministerium dat iubenti, sicut adminiculum gladio utenti; nec Samson aliter excusatur, quod seipsum cum hostibus ruina domus oppressit, nisi quod latenter spiritus hoc iusserat, qui per illum miracula faciebat. Aug., City of God, book 1, ch. 20: We do not, because we have heard that, "Thou shalt not kill," deem it therefore unlawful to pluck a twig, according to the error of the Manichees, nor consider it to extend to irrational brutes; by the most righteous ordinance of the Creator their life and death is subservient to our needs. There remains, therefore, only man of whom we can understand it, and that not any other man, nor you only; for he who kills himself does nothing else but kill a man. Yet have not they in any way done contrary to this commandment who have waged wars under God's authority, or they who charged with the administration of civil power have by most just and reasonable orders inflicted death upon criminals. Also Abraham was not charged with cruelty, but even received the praise of piety, for that he was willing to obey God in slaying his son. Those are to be excepted from this command whom God commands to be put to death, either by a general law given, or by particular admonition at any special time. For he is not the slayer who ministers to the command, like a hilt to one smiting with a sword, nor is Samson otherwise to be acquitted for destroying himself along with his enemies, than because he was so instructed privily of the Holy Spirit, who through him wrought the miracles. Chrysostomus in Matth: Per hoc autem quod dicit dictum est antiquis, ostendit multum tempus esse ex quo mandatum hoc acceperant. Hoc ergo dicit, ut auditores ad sublimiora progredi praecepta cunctantes acrius incitet; ut si quispiam doctor dicat puero negligenti: nescis iam quantum temporis syllabarum meditatione consumpseris? Et ideo subdit ego autem dico vobis, quoniam omnis qui irascitur fratri suo, reus erit iudicio. In quo considera legislatoris potestatem: nullus enim antiquorum prophetarum ita locutus est, sed sic: haec dicit dominus, quia illi ut servi ea quae sunt domini annuntiabant, hic autem ut filius ea quae sunt patris, quae etiam sua sunt; et illi conservis praedicabant, hic autem suis servis legem ponebat. Chrys.: This, "it was said by them of old time," shews that it was long ago that they had received this precept. He says this that He might rouse His sluggish hearers to proceed to more sublime precepts, as a teacher might say to an indolent boy, Know you not how long time you have spent already in merely learning to spell? In that, "I say unto you," mark the authority of the legislator, none of the old Prophets spoke thus; but [p. 176] rather, "Thus saith the Lord." They as servants repeated the commands of their Lord; He as a Son declared the will of His Father, which was also His own. They preached to their fellow servants; He as master ordained a law for his slaves. Augustinus de Civ. Dei: Duae quidem sunt sententiae philosophorum de animi passionibus. Stoicis enim non placet huiusmodi passiones cadere in sapientem; Peripatetici vero has passiones in sapientem cadere dicunt, sed moderatas, rationique subiectas; sicut cum ita praebetur misericordia ut iustitia conservetur. In disciplina autem Christiana non tam quaeritur utrum prius animus irascatur aut tristetur, sed unde. Aug., City of God, 4, 4: There are two different opinions among philosophers concerning the passions of the mind: the Stoics do not allow that any passion is incident to the wise man; the Peripatetics affirm that they are incident to the wise man but in a moderate degree and subject to reason; as, for example, when mercy is shewn in such a manner that justice is preserved. But in the Christian rule we do not enquire whether the mind is first affected with anger or with sorrow, but whence. Chrysostomus super Matth: Qui enim sine causa irascitur, reus erit; qui vero cum causa, non erit reus: nam si ira non fuerit, nec doctrina proficit nec iudicia stant nec crimina compescuntur. Itaque qui cum causa non irascitur, peccat; patientia enim irrationabilis vitia seminat, negligentiam nutrit, et non solum malos, sed etiam bonos invitat ad malum. Pseudo-Chrys.: He who is angry without cause shall be judged; but he who is angry with cause shall not be judged. For if there were no anger, neither teaching would profit, nor judgments hold, nor crimes be controlled. So that he who on just cause is not angry, is in sin; for an unreasonable patience sows vices, breeds carelessness, and invites the good as well as the bad to do evil. Hieronymus: In quibusdam ergo codicibus additur sine causa; ceterum in veris definita sententia est: et ira penitus tollitur. Si enim iubemur orare pro persequentibus, omnis irae occasio tollitur. Radendum ergo est sine causa, quia ira viri iustitiam Dei non operatur. Jerome: Some copies add here the words, without cause; but by the true reading [ed. note: Vid. also in Eph. iv. 31. Augustine says the same speaking of Greek codd. Retract. i. 19. Cassian rejects it too, Institut. viii. 20. Erasmus, Bengel. follow. vid. Wetstein. in loc. who would keep the word on the ground of a "consensus," of Greek and Latin Fathers and Versions. There is an agreement of existed MSS. also.] the precept is made unconditional, and anger altogether forbidden. For when we are told to pray for them that persecute us, all occasion of anger is taken away. The words "without cause" then must be erased, for "the wrath of man worketh not the righteousness of God." Chrysostomus super Matth: Sed tamen iracundia quae cum causa est, non est iracundia, sed iudicium: iracundia enim proprie intelligitur commotio passionis; qui autem cum causa irascitur, ira illius non est ex passione; ideo iudicare dicitur, non irasci. Pseudo-Chrys.: Yet that anger which arises from just cause is indeed not anger, but a sentence of judgment. For anger properly means a feeling of passion; but he whose anger arises from just cause does not suffer any passion, and is rightly said to sentence, not to be angry with. Augustinus in Lib. Retract: Illud etiam dicimus intuendum quid sit irasci fratri suo: quoniam non fratri irascitur qui peccato fratris irascitur. Qui ergo fratri, non peccato irascitur, sine causa irascitur. Aug., Retract., i, 19: This also we affirm should be taken into consideration, what is being angry with a brother; for he is not angry with a brother who is angry at his offence. He then it is who is angry without cause, who is angry with his brother, and not with the offence. Augustinus, de Civ. Dei: Irasci autem fratri ut corrigatur, nullus sanae mentis reprehendit: huiusmodi enim motus de amore boni et de sancta caritate venientes, vitia dicenda non sunt, cum rectam rationem sequantur. Aug., City of God, book 14, ch. 9: But to be angry with a brother to the end that he may be corrected, there is [p. 177] no man of sound mind who forbids. Such sort of motions as come of love of good and of holy charity, are not to be called vices when they follow right reason. Chrysostomus super Matth: Puto autem quod non de iracundia carnis loquitur Christus, sed de iracundia animae: caro enim non potest obedire, ut non conturbetur. Quando ergo homo irascitur et non vult facere quod ira compellit, caro eius irata est, animus autem eius non est iratus. Pseudo-Chrys.: But I think that Christ does not speak of anger of the flesh, but anger of the heart; for the flesh cannot be so disciplined as not to feel the passion. When then a man is angry but refrains from doing what his anger prompts him, his flesh is angry, but his heart is free from anger. Augustinus de Serm. Dom: Sic ergo in hoc primo est unum, idest ira sola; in secundo autem sunt duo, scilicet ira et vox, quae iram signat; unde sequitur qui autem dixerit fratri suo: racha, reus erit Concilio. Nonnulli de Graeco trahere voluerunt interpretationem huius vocis, putantes pannosum dici racha, quoniam Graece dicitur pannus idest racos. Probabilius autem est non esse vocem significantem aliquid, sed indignantis animi motum exprimentem. Has autem voces grammatici interiectiones vocant, velut cum dicitur a dolente: heu. Aug., Serm. in Mont., i, 9: And there is this same distinction between the first case here put by the Saviour and the second: in the first case there is one thing, the passion; in the second two, anger and speech following thereupon, "He who saith to his brother, Raca, is in danger of the council." Some seek the interpretation of this word in the Greek, and think that "Raca" means ragged, from the Greek ραχος, a rag. But more probably it is not a word of any meaning, but a mere sound expressing the passion of the mind, which grammarians call an interjection, such as the cry of pain, 'hen.' Chrysostomus in Matth: Vel racha est verbum contemptus et parvipensionis. Sicut enim nos vel famulis vel iunioribus iniungentes dicimus: vade tu, dic illi tu, ita et qui Syrorum utuntur lingua, racha dicunt, pro tu. Dominus enim et quae parvissima sunt evellit, et cum honore nobis invicem uti iubet. Chrys.: Or, Racha is a word signifying contempt, and worthlessness. For where we in speaking to servants or children say, Go thou, or, Tell thou him; in Syriac they would say Racha for 'thou.' For the Lord descends to the smallest trifles even of our behaviour, and bids us treat one another with mutual respect. Hieronymus: Vel racha Hebraeum verbum est, et dicitur chenos, idest inanis aut vacuus, quem nos possumus vulgata iniuria absque cerebro nuncupare. Signanter autem addidit qui dixerit fratri suo: frater enim noster nullus est nisi qui eumdem nobiscum habet patrem. Jerome: Or, Racha is a Hebrew word signifying, 'empty,' 'vain;' as we might say in the common phrase of reproach, 'empty-pate.' Observe that He says brother; for who is our brother, but he who has the same Father as ourselves? Chrysostomus super Matth: Indigna autem res est dicere hominem vacuum, qui habet in se spiritum. Pseudo-Chrys.: And it were an unworthy reproach to him who has in him the Holy Spirit to call him 'empty.' Augustinus: In tertio autem significantur tria: ira, et vox quae iram significat, et in voce vituperationis expressio; unde dicitur qui autem dixerit: fatue, reus erit Gehennae ignis. Gradus itaque sunt in istis peccatis: primo, ut quisquis irascitur, motum retineat corde conceptum. Iam si extorsit vocem non significantem aliquid, sed animi motum ipsa eruptione testantem, plus est quam si ira surgens silentio premeretur. Sed adhuc plus est, si etiam verbum proferatur, quod iam certam vituperationem designat. Aug.: In the third case are three things; anger, the voice expressive of anger, and a word of reproach, "Thou fool." Thus here are three different degrees of sin; in the first when one is angry, but keeps the passion in his heart without giving any sign of it. If again he suffers any sound expressive of the passion to escape him, it is more than had he silently suppressed the rising anger; and if he speaks a word which conveys a direct reproach, it is a yet greater sin. Chrysostomus super Matth: Sicut autem nemo est vacuus qui habet spiritum sanctum, ita nemo est vacuus qui Christum cognoscit; sed si racha idem est quod vacuus, quantum ad sensum verbi, unum est dicere fatue et racha; sed differunt quantum ad dicentis propositum: racha enim verbum vulgare erat apud Iudaeos, quod non ex ira neque odio, sed ex aliquo motu vano dicebant, magis fiduciae causa, quam iracundiae. Sed forte dices: si racha iracundiae causa non dicitur, quare peccatum est? Quia contentionis causa dicitur, non aedificationis; si enim nec bonum verbum dicere debemus nisi pro aedificatione, quanto magis illud quod in se naturaliter malum est? Pseudo-Chrys.: But as none is empty who has the Holy Spirit, so none is a fool who has the knowledge of Christ; and if Racha signifies 'empty,' it is one and the same thing, as far as the [p. 178] meaning of the word goes, to say Racha, or 'thou fool.' But there is a difference in the meaning of the speaker; for Racha was a word in common use among the Jews, not expressing wrath or hate, but rather in a light careless way expressing confident familiarity, not anger. But you will perhaps say, if Racha is not an expression of wrath, how is it then a sin? Because it is said for contention, not for edification; and if we ought not to speak even good words but for the sake of edification, how much more not such as are in themselves bad? Augustinus: Vide etiam nunc tres reatus: iudicii, Concilii et Gehennae ignis; in quibus quosdam gradus factos admonet a levioribus ad graviora: nam in iudicio adhuc defensionis locus datur; ad Concilium autem pertinere videtur sententiae prolatio, quando inter se iudices conferunt quo supplicio damnari oporteat; in Gehenna vero ignis certa est damnatio et poena damnati. Unde patet quantum intersit inter iustitiam Pharisaeorum et Christi: ibi enim occisio reum facit iudicio, hic autem ira facit reum iudicio, quod horum trium est levissimum. Aug.: Here we have three arraignments, the judgement, the council, and hell-fire, being different stages ascending from the lesser to the greater. For in the judgment there is yet opportunity for defence; to the council belongs the respite of the sentence, what time the judges confer among themselves what sentence ought to be inflicted; in the third, hell-fire, condemnation is certain, and the punishment fixed. Hence is seen what a difference is between the righteousness of the Pharisees and Christ; in the first, murder subjects a man to judgment; in the second, anger alone, which is the least of the three degrees of sin. Rabanus: Gehennam hic salvator Inferni cruciatum nominat, quam nomen traxisse putant a valle idolis consecrata, quae est iuxta Ierusalem, repleta olim cadaveribus quam et Iosiam contaminasse in libro regum legimus. Rabanus: The Saviour here names the torments of hell, Gehenna, a name thought to be derived from a valley consecrated to idols near Jerusalem, and filled of old with dead bodies, and defiled by Josiah, as we read in the Book of Kings. Chrysostomus in Matth: Hic autem primum Gehennae nomen posuit, postquam de regno caelorum supra dixerat, ostendens quod illud dare, est ex suo amore, hoc autem ex nostra desidia. Multis autem hoc grave videtur, si pro solo verbo tantam patiemur poenam; propter quod quidam dicunt hoc hyperbolice dictum esse. Sed timeo ne verbis hic nosmetipsos decipientes, illic opere ultimum patiamur supplicium. Non ergo aestimes hoc esse onerosum: plures enim poenarum et peccatorum a verbis habent principium: etenim parva verba multoties homicidium pepererunt et civitates integras everterunt. Nec enim parvum aestimes fratrem stultum vocare, auferens ei prudentiam et intellectum, quo homines sumus et ab irrationabilibus distamus. Chrys.: This is the first mention of hell, though the kingdom of Heaven had been mentioned some time before, which shews that the gifts of the one come of His love, the condemnation of the other of our sloth. Many thinking this a punishment too severe for a mere word, say that this was said figuratively. But I fear that if we thus cheat ourselves with words here, we shall suffer punishment in deed there. Think not then this too heavy a punishment, when so many sufferings and sins have their beginning in a word; a little word has often begotten a murder, and overturned whole cities. And yet it is not to be thought a little word that denies a brother reason and understanding by which we are men, and differ from the brutes. Chrysostomus super Matth: Vel reus erit Concilio: idest, ut sit unus ex Concilio eorum qui adversus Christum fuerunt, sicut apostoli in suis canonibus interpretantur. Pseudo-Chrys.: "In danger of the council;" that is, (according to the interpretation given by the Apostles in the Constitutions,) [p. 179] in danger of being one of that Council which condemned Christ. [ed. note, e: This remark is not found in the Apostolical Constitutions as we now have them. The text in question, however, is quoted in ii. 32 and 50. So again the comment on Matt. vi. 3. is not found in the Constitutions, though the text is quoted. vid. Coteler, in Constit. iii. 14. The passage quoted in Matt. xxvi. 18, is found in Constit. viii. 2. vid. also Usser. Dissert. ix. Pearson. Vind. Ign. p. 1. c. 4 fin.] Hilarius in Matth.: Vel qui spiritu sancto plenum convicio vacuitatis insinuat, fit reus Concilio sanctorum contumeliam spiritus sancti sanctorum iudicio animadversione luiturus. Hilary: Or, he who reproaches with emptiness one full of the Holy Spirit, will be arraigned in the assembly of the Saints, and by their sentence will be punished for an affront against that Holy Spirit Himself. Augustinus: Quisquis autem dixerit: quo graviori supplicio punitur homicidium, si Gehenna ignis punitur convicium? Cogit intelligi esse differentiam Gehennarum. Aug.: Should any ask what greater punishment is reserved for murder, if evil-speaking is visited with hell-fire? This obliges us to understand, that there are degrees in hell. Chrysostomus in Matth: Vel iudicium et Concilium sunt poenae in praesenti: Gehenna autem poena futura. Ideo autem irae iudicium apposuit, ut ostendat quod non est possibile hominem omnino esse sine passionibus, sed refrenare eas possibile est; et propterea determinatam poenam non apposuit, ne videretur prorsus iram prohibere. Concilium autem posuit nunc pro iudicio Iudaeorum, ne videatur semper nova inducere ac peregrina docere. Chrys.: Or, "the judgment," and "the council" denote punishment in this word; "hell-fire" future punishment. He denounces punishment against anger, yet does not mention any special punishment, shewing therein that it is not possible that a man should be altogether free from the passion. The Council here means the Jewish senate, for He would not seem to be always superseding all their established institutions, and introducing foreign. [ed. note, f: In this quotation only the last sentence is found in Chrys.] Augustinus: In istis autem tribus sententiis subauditio verborum intuenda est. Habet enim prima sententia omnia verba necessaria, ut nihil subaudiatur. Qui irascitur, inquit, fratri suo, sine causa, secundum quosdam; in secunda vero, cum ait qui autem dixerit fratri suo: racha, subauditur sine causa; nam in tertia, ubi ait qui autem dixerit: fatue, duo subaudiuntur: fratri suo et sine causa. Et hoc est unde defenditur quod apostolus Galatas vocat stultos, quos etiam fratres nominat: non enim id facit sine causa. Aug.: In all these three sentences there are some words understood. In the first indeed, as many copies read "without cause," there is nothing to be supplied. In the second, "He who saith to his brother, Racha," we must supply the words, "without cause;" and again, in "He who says, Thou fool," two things are understood, "to his brother," and, "without cause." All this forms the defence of the Apostle, when he calls the Galatians fools, though he considers them his brethren; for he did it not without cause.
Lectio 14 23 ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 24 ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου.
23. "Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24. Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift."
Augustinus de Serm. Dom: Si irasci non est fas fratri, aut dicere racha, aut fatue, multo minus in animo tenere aliquid, ut in odium indignatio convertatur; et ideo subdit si ergo offers munus tuum ad altare, et ibi recordatus fueris quia frater tuus habet aliquid adversum te, et cetera. Aug., Serm. in Mont., i, 10: If it be not lawful to be angry with a brother, [p. 180] or to say to him Racha, or Thou fool, much less is it lawful to keep in the memory any thing which might convert anger into hate. Hieronymus: Non dixit: si tu habes aliquid adversus fratrem tuum, sed si frater tuus habet aliquid adversum te, ut durior tibi reconciliationis imponatur necessitas. Jerome: It is not, If thou hast ought against thy brother; but "If thy brother has ought against thee," that the necessity of reconciliation may be more imperative. Augustinus: Tunc enim ipse habet adversus nos, si nos eum in aliquo laesimus: nam nos adversus illum habemus, si ille nos laeserit, ubi non est opus pergere ad reconciliationem: non enim veniam postulabis ab eo qui tibi fecit iniuriam; sed tantum dimittas, sicut tibi a domino dimitti cupis quod ipse commiseris. Aug.: And he has somewhat against us when we have wronged him; and we have somewhat against him when he has wronged us, in which case there were no need to go to be reconciled to him, seeing we had only to forgive him, as we desire the Lord to forgive us. Chrysostomus super Matth: Si autem ille te laeserit, et prius rogaveris, magnam habebis mercedem. Pseudo-Chrys.: But if it is he that hath done you the wrong, and yet you be the first to seek reconciliation, you shall have a great reward. Chrysostomus in Matth: Sed si aliquis propter amorem proximi ei reconciliari non curat, ad hoc eum inducit ut saltem eius opus non remaneat imperfectum, et praecipue in loco sacro; unde subdit relinque ibi munus tuum ante altare, et vade prius reconciliari fratri tuo. Chrys.: If love alone is not enough to induce us to be reconciled to our neighbour, the desire that our work should not remain imperfect, and especially in the holy place, should induce us. Chrysostomus super Matth: Ecce a discordantibus accipere non vult sacrificium. Hinc ergo perpendite quantum sit malum discordiae, propter quod et illud abiicitur per quod culpa relaxatur. Vide autem misericordiam Dei, quomodo hominum utilitates amplius aspicit quam suos honores: plus enim diligit concordiam fidelium quam munera: quamdiu enim fideles homines aliquam dissensionem habuerint, munus eorum non suscipitur, oratio eorum non exauditur. Nemo enim inter duos inimicos potest esse fidelis amicus amborum; ideo et Deus non vult esse amicus fidelium, quamdiu inter se fuerint inimici. Et nos ergo fidem Deo non servamus, si inimicos eius non diligimus et amicos eius odimus. Qualis autem praecessit offensio, talis debet sequi reconciliatio. Si cogitatu offendisti, cogitatu reconciliare; si verbis offendisti, verbis reconciliare; si operibus offendisti, operibus reconciliare. Omne enim peccatum quo modo committitur, eo modo de ipso poenitentia agitur. Greg., Hom. 1 in Ezech. viii. 9: Lo He is not willing to accept sacrifice at the hands of those who are at variance. Hence then consider how great an evil is strife, which throws away what should be the means of remission of sin. Pseudo-Chrys.: See the mercy of God, that He thinks rather of man's benefit than of His own honour; He loves concord in the faithful more than offering at His altar; for so long as there are dissensions among the faithful, their gift is not looked upon, their prayer is not heard. For no one can be a true friend at the same time to two who are enemies to each other. In like manner, we do not keep our fealty to God, if we do not love His friends and hate His enemies. But such as was the offence, such should also be the reconciliation. If you have offended in thought, be reconciled in thought; if in words, be reconciled in words; if in deeds, in deeds by reconciled. For so it is in every sin, in whatsoever kind it was committed, in that kind is the penance done. Hilarius in Matth.: Reconciliata autem humana pace, reverti in divina iubet, in Dei caritatem de caritate hominum transituros. Et ideo sequitur et tunc veniens offeres munus tuum. Hilary: He bids us when peace with our fellow-men is restored, then to return to peace with God, passing from the love of men to the love of God; "Then go and offer thy gift." Augustinus: Si autem quod hic dicitur, accipiatur ad litteram, fortassis aliquis credit ita fieri oportere, si frater sit praesens: non enim diutius differri potest, cum munus tuum relinquere ante altare iubearis. Si vero de absente, et, quod fieri potest, etiam trans mare constituto aliquid tale veniat in mentem, absurdum est credere ante altare munus relinquendum, quod post terras et maria pererrata offeras Deo. Et ideo prorsus intro ad spiritualia refugere cogimus, ut quod dictum est, sine absurditate possit intelligi. Altare itaque spiritualiter fidem accipere possumus. Munus enim quod offerimus Deo sive doctrina, sive oratio, vel quicquid aliud, Deo acceptum esse non potest nisi fide fulciatur. Si ergo fratrem in aliquo laesimus, pergendum est ad reconciliationem, non pedibus corporis, sed motibus animi, ubi te humili affectu prosternas fratri in conspectu eius, cuius munus es oblaturus. Ita enim, ac si praesens sit, poteris eum non simulato animo lenire veniam postulando, atque inde veniens, idest intentionem revocans ad id quod agere coeperas, offeras munus tuum. Aug.: If this direction be taken literally, it might lead some to suppose that this ought indeed to be so done if our brother is present, for that no long time can be meant when we are bid to leave our offering there before the altar. For if he be [p. 181] absent, or possibly beyond sea, it is absurd to suppose that the offering must be left before the altar, to be offered after we have gone over land and sea to seek him. Wherefore we must embrace an inward, spiritual sense of the whole, if we would understand it without involving any absurdity. The gift which we offer to God, whether learning, or speech, or whatever it be, cannot be accepted of God unless it be supported by faith. If then we have in aught harmed a brother, we must go and be reconciled with him, not with the bodily feet, but in thoughts of the heart, when in humble contrition you may cast yourself at your brother's feet in sight of Him whose offering you are about to offer. For thus in the same manner as though He were present, you may with unfeigned heart seek His forgiveness; and returning thence, that is, bringing back again your thoughts to what you had first begun to do, may make your offering.
Lectio 15 25 ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετ' αὐτοῦ ἐν τῇ ὁδῷ, μήποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ: 26 ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην.
25. "Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing."
Hilarius in Matth.: Quia nullum tempus vacuum affectu placabilitatis dominus esse permittit, cito in vitae nostrae via reconciliari nos adversario praecepit, ne in mortis tempus non inita pace transeamus; et ideo dicit esto consentiens adversario tuo cito dum es cum eo in via, ne forte tradat te adversarius iudici. Hilary: The Lord suffers us at no time to be wanting in peaceableness of temper, and therefore bids us be reconciled to our adversary quickly, while on the road to life, lest we be cast into the season of death before peace by joined between us. Hieronymus: Pro eo quod nos habemus in Latinis codicibus consentiens, in Graecis scriptum est eunoon, quod interpretatur benevolus, aut benignus. Jerome: The word here in our Latin books is 'consentiens,' in Greek, ευνοων, which means, 'kind,' 'benevolent.' Augustinus de Serm. Dom: Sed videamus quis sit adversarius, cui iubemur esse benevoli. Aut enim Diabolus est, aut homo, aut caro, aut Deus, aut praeceptum eius. Sed Diabolo non video qualiter iubeamur esse benevoli aut consentientes: ubi enim benevolentia, ibi amicitia; nec quisquam dixerit amicitiam cum Diabolo esse faciendam; neque concordare cum illo expedit cui semel renuntiando bellum indiximus; neque consentire illi oportet, cui si nunquam consensissemus, nunquam in istas incidissemus materias. Aug., Serm. in Mont, i, 11: Let us see who this adversary is to whom we are bid to be benevolent. It may then be either the Devil, or man, or the flesh, or God, or His commandments. But I do not see how we can be bid be benevolent, or agreeing with the Devil; for where there is good will, there is friendship, and no one will say that friendship should be made with the Devil, or that it is well to agree with him, having [p. 182] once proclaimed war against him when we renounced him; nor ought we to consent with him, with whom had we never consented, we had never come into such circumstances. Hieronymus: Quidam tamen dicunt a salvatore praecipi ut simus benevoli erga Diabolum, ne faciamus eum poenam sustinere pro nobis, quem dicunt pro nobis esse torquendum, si ei consenserimus vitia suggerenti. Quidam cautius disputant, in Baptismate singulos pactum inire cum Diabolo ei abrenuntiando. Si ergo servaverimus pactum, benevoli et consentientes sumus adversario, et nequaquam in carcere recludendi. Jerome: Some, from that verse of Peter, "Your adversary the Devil, &c." [1 Pet 5:8] will have the Saviour's command to be, that we should be merciful to the Devil, not causing him to endure punishment for our sakes. For as he puts in our way the incentives to vice, if we yield to his suggestions, he will be tormented for our sakes. Some follow a more forced interpretation, that in baptism we have each of us made a compact with the Devil by renouncing him. If we observe this compact, then we are agreeing with our adversary, and shall not be cast into prison. Augustinus: Non autem video quomodo accipiam, ab homine nos iudici tradi, ubi Christum iudicem intelligo, ante cuius tribunal omnes exhiberi oportet. Quomodo ergo iudici traditurus est qui ante iudicem pariter exhibetur? Et etiam si occidendo quis nocuerit homini, non erit iam tempus quo concordet cum eo in via, idest in hac vita; nec tamen ideo non sanabitur poenitendo. Carni vero multo minus video quomodo consentientes esse iubeamur; magis enim peccatores ei consentiunt: qui vero eam servituti subiiciunt, non ei consentiunt, sed eam sibi consentire cogunt. Aug.: I do not see again how it can be understood of man. For how can man be said to deliver us to the Judge, when we know only Christ as the Judge, before whose tribunal all must be sisted [?]. How then can he deliver to the Judge, who has himself to appear before Him? Moreover if any has sinned against any by killing him, he has no opportunity of agreeing with him in the way, that is in this life; and yet that hinders not but that he may be rescued from judgment by repentance. Much less do I see how we can be bid be agreeing with the flesh; for they are sinners rather who agree with it; but they who bring it into subjection, do not agree with it, but compel it to agree with them. Hieronymus: Quomodo etiam caro mittenda erit in carcerem si animae non consenserit, cum et anima et caro pariter recludendae sint, nec quicquam possit caro facere nisi quod animus imperaverit? Jerome: And how can the body be cast into prison if it agree not with the spirit, seeing soul and body must go together, and that the flesh can do nothing but what the soul shall command? Augustinus: Fortassis ergo iubemur Deo consentire, quia ab eo peccando recessimus, ut adversarius noster dici possit dum nobis resistit: Deus enim superbis resistit. Quisquis ergo in hac vita non fuerit reconciliatus Deo per mortem filii eius, tradetur ab illo iudici, idest filio, cui pater iudicium dedit. Quomodo autem potest recte dici homo esse in via cum Deo, nisi quia Deus ubique est? Aut si non placet dici impios esse cum Deo, qui ubique praesto est, sicut non dicimus caecos esse cum luce quae eos circumfundit, unum reliquum est ut hic adversarium praeceptum Dei intelligamus, quod adversatur peccare volentibus, et datum est nobis ad hanc vitam ut sit nobiscum in via; cui oportet nos consentire cito, legendo, praeaudiendo, deferendo ei culmen auctoritatis, ut quod aliquis intelligit non oderit propter hoc quod adversatur peccatis suis, sed magis diligat propter correctionem; quod vero obscurum est, oret ut intelligat. Aug.: Perhaps then it is God with whom we are here enjoined to agree. He may be said to be our adversary, because we have departed from Him by sin, and "He resisteth the proud." Whosoever then shall not have been reconciled in this life with God through the death of His Son, shall be by Him delivered to the Judge, that is, the Son, to whom He has committed all judgment. And man may be said to be "in the way with God," because He is every where. But if we like not to say that the wicked are with God, who is every where present, as we do not say that the blind are with that light which is every where around them, there only remains the law of God which we can understand by our adversary. For this law is an adversary [p. 183] to such as love to sin, and is given us for this life that it may be with us in the way. To this we ought to agree quickly, by reading, hearing, and bestowing on it the summit of authority, and that when we understand it, we hate it not because it opposes our sins, but rather love it because it corrects them; and when it is obscure, pray that we may understand it. Hieronymus: Sed ex praecedentibus manifestus est sensus, quod dominus nos ad concordiam proximi cohortatur; nam supra dictum est vade reconciliari fratri tuo. Jerome: But from the context the sense is manifest; the Lord is exhorting us to peace and concord with our neighbour; as it was said above, Go, be reconciled to thy brother. Chrysostomus super Matth: Festinat enim dominus ut ad amicitiam festinemus inimicorum nostrorum quamdiu vivimus in hac vita, sciens quam periculosum est si unus ex inimicis pace non facta mortuus fuerit. Si enim inimicantes per mortem iveritis ante iudicem, tradet te Christo, convincens te reum iudicio eius. Tradet autem te iudici, etiam si te prius rogaverit: qui enim rogat prius inimicum, reum facit eum ante Deum. Pseudo-Chrys.: The Lord is urgent with us to hasten to make friends with our enemies while we are yet in this life, knowing how dangerous for us that one of our enemies should die before peace is made with us. For if death bring us while yet at enmity to the Judge, he will deliver us to Christ, proving us guilty by his judgment. Our adversary also delivers us to the Judge, when he is the first to seek reconciliation; for he who first submits to his enemy, brings him in guilty before God. Hilarius in Matth.: Vel adversarius tradet vos iudici, quia manens in eum simultatis vestrae ira vos arguit. Hilary: Or, the adversary delivers you to the Judge, when the abiding of your wrath towards him convicts you. Augustinus: Iudicem intelligo Christum: pater enim omne iudicium dedit filio; ministrum autem intelligo Angelum: et Angeli, inquit Matthaeus, ministrabant ei; et cum Angelis suis venturum credimus ad iudicandum. Unde sequitur et iudex tradat te ministro. Aug.: by the Judge I understand Christ, for, "the Father hath committed all judgment to the Son;" [John 5:22] and by the officer, or minister, an Angel, for "Angels came and ministered unto Him;" and we believe that He will come with his Angels to judge. Chrysostomus super Matth: Vel ministro, idest Angelo poenarum crudeli, et ille mittet te in carcerem Gehennae; unde sequitur et in carcerem mittaris. Pseudo-Chrys.: "The officer," that is, the ministering Angel of punishment, and he shall cast you into the prison of hell. Augustinus: Carcerem autem intelligo poenas, videlicet tenebrarum. Et ne quis istum carcerem contemneret, sequitur amen dico tibi: non exies inde donec reddas novissimum quadrantem. Aug.: By the prison I understand the punishment of the darkness. And that none should despise that punishment, He adds, "Verily I say unto thee, thou shalt not come out thence till thou hast paid the very last farthing." Hieronymus: Quadrans genus nummi est quod habet duo minuta; hoc est ergo: non egredieris de carcere donec etiam minuta peccata persolvas. Jerome: A farthing is a coin containing two mites. What He says then is, 'Thou shalt not go forth thence till thou hast paid for the smallest sin.' Augustinus: Aut enim pro eo positum est quod nihil relinquitur impunitum; sicut cum volumus exprimere aliquid ita exactum ut nihil relinqueretur, dicimus usque ad fecem; vel significantur sub nomine quadrantis novissimi terrena peccata. Quarta enim pars elementorum huius mundi, et ea novissima, terra invenitur. In hoc autem quod dictum est solvas, significatur poena aeterna. Et sicut positum est donec, ubi dictum est: sede a dextris meis, donec ponam inimicos tuos sub pedibus tuis (non enim cum fuerint inimici sub pedibus positi, desinit regnare), ita et hic accipi potest non exies donec solveris quadrantem; semper non exiturum, quia solvet semper novissimum quadrantem, dum sempiternas poenas peccatorum terrenorum luet. Aug.: Or it is an expression to denote that there is nothing that shall go unpunished; as we say 'To the dregs,' when we are speaking of any thing so emptied that nothing is left in it. Or by "the last farthing" [margin note: quadrans] may be denoted earthly sins. For the fourth and last element of this world is earth. "Paid," that is in eternal punishment; and "until" used in the same sense as in that, "Sit thou on my right hand until I make thy enemies thy footstool;" [Ps 110:1] for He does not cease to reign [p. 184] when His enemies are put under His feet. So here, "until thou hast paid," is as much as to say, thou shalt never come out thence, for that he is always paying the very last farthing while he is enduring the everlasting punishment of earthly sins. Chrysostomus super Matth: Vel si quidem in hoc saeculo pacem feceris, etiam gravissimi operis poteris accipere indulgentiam; si autem semel condemnatus fueris, missus in carcerem, non solum de gravibus peccatis, sed etiam de verbo otioso, quod potest significari per quadrantem, exigentur a te supplicia. Pseudo-Chrys.: Or, If you will make your peace yet in this world, you may receive pardon of even the heaviest offences; but if once damned and cast into the prison of hell, punishment will be exacted of you not for grievous sins only, but for each idle word, which may be denoted by "the very last farthing." Hilarius in Matth.: Quia enim caritas plurimum peccatorum tegit, novissimum poenae quadrantem solvemus, nisi pretio ipsius culpa criminum redimatur. Hilary: For because "charity covereth a multitude of sins," we shall therefore pay the last farthing of punishment, unless by the expense of charity we redeem the fault of our sin. Chrysostomus super Matth: Vel angustiae huius mundi appellantur carceres, in quas plerumque peccantes mittuntur a Deo. Pseudo-Chrys.: Or, the prison is worldly misfortune which God often sends upon sinners. Chrysostomus in Matth: Vel loquitur hic de iudicibus qui sunt in mundo isto et de via quae est ad hoc iudicium et de carcere isto, ut non solum a futuris, sed et a praesentibus auditorem inducat, quae sunt ante oculos, et magis consueverunt movere; sicut et Paulus dicit: si male feceris, time potestatem: non enim sine causa gladium portat. Chrys.: Or, He here speaks of the judges of this world, of the way which leads to this judgment, and of human prisons; thus not only employing future but present inducements, as those things which are before the eyes affect us most, as St. Paul also declares, "If thou doest evil fear the power, for he beareth not the sword in vain." [Rom 13:4]
Lectio 16 27 ἠκούσατε ὅτι ἐρρέθη, οὐ μοιχεύσεις. 28 ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.
27. "Ye have heard that it was said by them of old time, 'Thou shalt not commit adultery:' 28. But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart."
Chrysostomus in Matth: Postquam dominus quid primum mandatum contineret edocuit, scilicet non occides, instituto pergens ordine provehitur ad secundum, dicens audistis quia dictum est antiquis: non moechaberis. Chrys., Hom. xvii: The Lord having explained how much is contained in the first commandment, namely, "Thou shalt not kill," proceeds in regular order to the second. Augustinus de decem chordis: Idest, non ibis ad aliquam aliam praeter uxorem tuam. Si enim hoc exigis ab uxore, non vis hoc reddere uxori, cum debeas in virtute praecedere uxorem. Turpe autem est ut vir dicat hoc non posse fieri. Quod femina facit, vir non potest? Noli autem dicere: uxorem non habeo, ad meretricem pergo, nec hoc praeceptum violo, quod dicit non moechaberis; iam enim nosti pretium tuum, iam nosti quod manduces, quod bibas. Abstine ergo te a fornicationibus. Cum enim imaginem Dei (quod es tu) corrumpis per fornicationes et defluentias libidinis, ipse etiam dominus, qui scit quid tibi utile sit, hoc praecipit, ne per illicitas voluptates corruat templum eius, quod esse coepisti. Aug., Serm. ix, 3 and 10: "Thou shalt not commit adultery," that is, Thou shalt go no where but to thy lawful wife. For if you exact this of your wife, you ought to do the same, for the husband ought to go before the wife in virtue. It is a shame for the husband to say that this is impossible. Why not the husband as well as the wife? And let not him that is unmarried suppose that he does not break this commandment by fornication; you know the price wherewith you have been bought, you know what [p. 185] you eat and what your drink [ed. note, g: Nic. inserts here, from the original, 'immo quem manduces, quem bibas.'] therefore keep yourself from fornications. Forasmuch as all such acts of lust pollute and destroy God's image, (which you are,) the Lord who knows what is good for you, gives you this precept that you may not pull down His temple which you have begun to be. Augustinus contra Faustum: Sed quoniam putabant Pharisaei, tantummodo corporalem cum femina illicitam commixtionem vocari moechiam, demonstravit dominus talem concupiscentiam nihil aliud esse, dicens ego autem dico vobis quia omnis qui viderit mulierem ad concupiscendum eam, iam moechatus est eam in corde suo. Quod autem lex praecipit: non concupisces uxorem proximi tui, videbatur Iudaeis intelligendum esse de ablatione non de concubitu. Aug., cont. Faust. 19, 23: He then goes on to correct the error of the Pharisees, declaring, "Whoso looketh upon a woman to lust after her, hath committed adultery already with her in his heart." For the commandment of the Law, "Thou shalt not lust after thy neighbour's wife," [Ex 20:17] the Jews understood of taking her away, not of committing adultery with her. Hieronymus: Inter pathos, et propathian, idest inter passionem et propassionem, hoc interest, quod passio reputatur in vitium, propassio, licet vitii culpam habeat, tamen non tenetur in crimine. Ergo qui viderit mulierem, et anima eius fuerit titillata, hic propassione percussus est. Si ergo consenserit, de propassione transivit ad passionem, et huic non voluntas peccandi deest, sed occasio. Quicumque igitur viderit ad concupiscendum, idest sic aspexerit ut concupiscat, et facere disponat, recte moechatus dicitur in corde suo. Jerome: Between παθος and προπαθεια, that is between actual passion and the first spontaneous movement of the mind, there is this difference: passion is at once a sin; the spontaneous movement of the mind, though it partakes of the evil of sin, is yet not held for an offence committed. [ed. note, h: In this passage S. Jerome, who seems to have introduced the word propassio, προπαθεια, into theology, uses it somewhat in a sense of his own; viz. as involving something of the nature of sin; vid. also Comm. in Ezek. xviii, 1, 2. The word is more commonly applied to our Lord, as denoting the mode and extent in which His soul was affected by what in others became παθος. In us passion precedes reason, in Him it followed, or was a προπαθεια. vid. S. Jerome in Matt. xxvi. 37. Leon. Ep. 35. Damasc. F. O. iii. 20 &c. &c.] When then one looks upon a woman, and his mind is therewith smitten, there is propassion; if he yields to this he passes from propassion to passion, and then it is no longer the will but the opportunity to sin that is wanting. "Whosoever," then, "looketh on a woman to lust after her," that is, so looks on her as to lust, and cast about to obtain, he is rightly said to commit adultery with her in his heart. Augustinus de Serm. Dom: Nam tria sunt quibus impletur peccatum: scilicet suggestio quae per memoriam fit, sive per corporis sensus; quod si frui delectaverit, delectatio illicita refrenanda est; si autem consensio facta fuerit, plenum peccatum est. Verumtamen delectatio ante consensum vel nulla est, vel tenuis; cui consentire peccatum est. Si autem et in factum processerit, videtur satiari et extingui cupiditas. Sed postea cum suggestio repetitur, maior accenditur delectatio, quae adhuc minor est quam illa quae in consuetudinem vertitur; quam vincere difficile est. Aug., Serm. in Mont., i, 12: For there are three things which make up a sin; suggestion either through the memory, or the present sense; if the thought of the pleasure of indulgence follows, that is an unlawful thought, and to be restrained; if you consent then, the sin is complete. For prior to the first consent, the pleasure is either none or very slight, the consenting to which makes the sin. But if consent proceeds on into overt act, then desire seems to be satiated and quenched. And when suggestion is again repeated, the contemplated pleasure is greater, which previous to habit formed was but small, but now more difficult to overcome. Gregorius Moralium: Quisquis vero incaute exterius respicit, plerumque in delectationem peccati cadit, atque obligatus desideriis, incipit velle quod noluit. Valde namque est quod caro deorsum trahit, et semel species formae cordi per oculos alligata, vix magni luctaminis manu solvitur. Providendum ergo nobis est: quia intueri non debet quod non licet concupisci. Ut enim munda mens in cogitatione servetur, a lascivia voluptatis suae deprimendi sunt oculi, quasi quidam raptores ad culpam. Greg., Mor., xxi, 2: But whoso casts his eyes about without caution [p. 186] will often be taken with the pleasure of sin, and ensnared by desires begins to wish for what he would not. Great is the strength of the flesh to draw us downwards, and the charm of beauty once admitted to the heart through the eye, is hardly banished by endeavour. We must therefore take heed at the first, we ought not to look upon what it is unlawful to desire. For that the heart may be kept pure in thought, the eyes, as being on the watch to hurry us to sin, should be averted from wanton looks. Chrysostomus in Matth: Si ergo studeas venustis vultibus oculos frequenter infigere, profecto capieris, etiam si secundo et tertio possis fortasse animum continere. Neque enim extra naturam aleamque humanam consistis. Qui enim in se flammam cupiditatis accenderit, etiam absente muliere quam vidit, iugiter apud se turpium rerum simulacra depingit, et nonnumquam ad flagitium ipsum etiam opere pervenit. Si qua vero ideo ornatur et comitur, ut in se oculos hominum irritet, etiam si nullum pulchritudine sua potuerit vulnerare, dabit tamen extrema supplicia: paravit quippe venenum, porrexit poculum, etiam si nullus qui biberet inventus sit. Quod autem ad solos viros videtur dirigere, etiam feminis competit: cum enim capiti loquitur, toti profecto corpori admonitio communis est. Chrys.: If you permit yourself to gaze often on fair countenances you will assuredly be taken, even though you may be able to command your mind twice or thrice. For you are not exalted above nature and the strength of humanity. She too who dresses and adorns herself for the purpose of attracting men's eyes to her, though her endeavor should fail, yet shall she be punished hereafter; seeing she mixed the poison and offered the cup, though none was found who would drink thereof. For what the Lord seems to speak only to the man, is of equal application to the woman; inasmuch as when He speaks to the head, the warning is meant for the whole body.
Lectio 17 29 εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ: συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν. 30 καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ: συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ.
29. "And if they right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30. And if they right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell."
Glossa: Quia non solum peccata vitanda sunt, sed et occasiones peccatorum tollendae, postquam docuit vitare moechiae peccatum, non solum in opere, sed etiam in corde, consequenter docet occasiones peccatorum abscindere, dicens quod si oculus tuus dexter scandalizat te. Gloss, non occ.: Because we ought not only to avoid actual sin, but even put away every occasion of sin, therefore having taught that adultery is to be avoided not in deed only, but in heart, He next teaches us to cut off the occasions of sin. Chrysostomus super Matth: Sed, si secundum prophetam, non est sanitas in carne nostra, quot membra quis habet, debet abscindere, ut secundum malitiam carnis, sufficiat poena membrorum. Sed videamus si sic possibile est intelligere de oculo corporali vel manu. Sicut totus homo, cum conversus fuerit ad Deum, mortuus est peccato, sic et oculus, cum desierit male aspicere, eiectus est peccato; sed neque sic convenit. Si enim dexter oculus scandalizat, sinister quid facit? Numquid contradicit dextero, ut quasi innocens reservetur? Pseudo-Chrys.: But if according to that of the Prophet, "there is no whole part in our body," [Ps 38:3] it is needful that we cut off every limb that we have that the punishment [p. 187] may be equal to the depravity of the flesh. Is it then possible to understand this of the bodily eye or hand? As the whole man when he is turned to God is dead to sin, so likewise the eye when it has ceased to look evil is cut off from sin. But this explanation will not suit the whole; for when He says, "thy right eye offends thee," what does the left eye? Does it contradict the right eye, and it is preserved innocent? Hieronymus: In dextero ergo oculo et dextera manu, et fratrum et uxoris et liberorum atque affinium et propinquorum innititur affectus; quem si ad contemplandam veram lucem nobis impedimento cernimus, debemus truncare huiusmodi portiones. Jerome: Therefore by the right eye and the right hand we must understand the love of brethren, husbands and wives, parents and kinsfolk; which if we find to hinder our view of the true light, we ought to sever from us. Augustinus de Serm. Dom: Quemadmodum autem in oculo contemplatio, sic in manu actio recte intelligitur. Per oculum autem intelligimus dilectissimum amicum: solet enim ab eis qui vehementer volunt exprimere dilectionem suam, ita dici: diligo eum ut oculum meum. Oportet autem intelligi per oculum amicum consiliarium, quia oculus iter demonstrat. Quod autem additum est, dexter, fortasse ad augendam vim dilectionis valet: dextrum enim oculum homines magis formidant amittere. Vel quia dexter est, intelligitur consiliarius in rebus divinis, sinister autem oculus est consiliarius in rebus terrenis; ut sic ille sit sensus: quicquid illud est quod ita diligis ut pro dextero oculo habeas, si scandalizat te, idest si impedimento est tibi ad veram beatitudinem, eiice eum, et proiice abs te. De sinistro autem scandalizante superfluum erat dicere, quando quidem nec dextero parcendum est. Dextera autem manus accipitur dilectus adiutor in divinis operibus; sinistra autem in operibus quae huic vitae et corpori sunt necessaria. Aug., Serm. in Mont., i, 13: As the eye denotes contemplation, so the hand aptly denotes action. By the eye we must understand our most cherished friend, as they are wont to say who would express ardent affection, 'I love him as my own eye.' And a friend too who gives counsel, as the eye shews us our way. The "right eye," perhaps, only means to express a higher degree of affection, for it is the one which men most fear to lose. Or, by the right eye may be understood one who counsels us in heavenly matters, and by the left one who counsels in earthly matters. And this will be the sense; Whatever that is which you love as you would your own right eye, if it "offend you," that is, if it be an hindrance to your true happiness, "cut it off and cast it from you." For if the right eye was not to be spared, it was superfluous to speak of the left. The right hand also is to be taken of a beloved assistant in divine actions, the left hand in earthly actions. Chrysostomus super Matth: Vel aliter vult Christus ut non solum de periculo nostri peccati curemus, sed etiam ne ad nos pertinentes turbae aliquid agant: ut puta si habes aliquem amicum qui res tuas bene aspicit, quasi proprius oculus, aut qui procurat res tuas quasi propria manus, si eum agnoveris aliquid turpiter agere, proiice eum longe abs te, quia scandalizat te: quia non solum pro nostro peccato, sed etiam proximorum, quos prohibere possumus, dabimus rationem. Pseudo-Chrys.: Otherwise; Christ would have us careful not only of our own sin, but likewise that even they who pertain to us should keep themselves from evil. Have you any friend who looks to your matters as your own eye, or manages them as your own hand, if you know of any scandalous or base action that he has done, cast him from you, he is an offence; for we shall give account not only of our own sins, but also of such of those of our neighbours as it is in our power to hinder. Hilarius in Matth.: Fit ergo innocentiae gradus celsior: carere enim non solum propriis vitiis, sed etiam extrinsecus incidentibus admonemur. Hilary: Thus a more lofty step of innocence is appointed us, in that we are admonished to keep free, not only from sin ourselves, but from such as might touch us [p. 188] from without. Hieronymus: Vel aliter. Quia supra de concupiscentia mulieris dixerat, recte nunc cogitationem et sensum in diversa volitantem oculum nuncupavit. Per dexteram autem et ceteras corporis partes, voluntatis ad effectum initia demonstrantur. Jerome: Otherwise; As above He had placed lust in the looking on a woman, so now the thought and sense straying hither and thither He calls 'the eye.' By the right hand and the other parts of the body, He means the initial movements of desire and affection. Chrysostomus super Matth: Oculus enim iste carnalis speculum est interioris oculi. Habet autem et corpus suum sensum, quod est oculus sinister, et appetitum, quod est manus sinistra. Partes autem animae, dexterae vocantur, quoniam in libero arbitrio anima est creata, et sub lege iustitiae, ut recte videat et agat. Pars autem corporis, quae non habet liberum arbitrium, et est sub lege peccati, sinistra dicitur. Non autem carnis sensum vel appetitum praecidere iubet: desideria enim carnis retinere possumus, ut non faciamus quod desiderat caro; praecidere autem non possumus, ut non desideret. Quando autem ex proposito volumus malum et cogitamus, tunc dexter sensus et dextera voluntas nos scandalizant, et ideo hic praecidere iubet. Possunt enim praecidi propter arbitrii libertatem. Vel aliter. Omne bonum generaliter quod nos vel alios scandalizat, praescindere debemus a nobis; sicut si visito aliquam mulierem causa religionis, bonus respectus est oculus dexter; sed si assidue visitans decidi in laqueum desiderii eius, vel etiam quidam videntes scandalizantur, dexter oculus scandalizat, quod bonum est scandalizat: oculus enim dexter est bonus respectus, idest intentio; manus dextera, bona voluntas. Pseudo-Chrys.: The eye of flesh is the mirror of the inward eye. The body also has its own sense, that is, the left eye, and its own appetite, that is, the left hand. But the parts of the soul are called right, for the soul was created both with free-will and under the law of righteousness, that it might both see and do rightly. But the members of the body being not with free-will, but under the law of sin, are called the left. Yet He does not bid us cut off the sense or appetite of the flesh; we may retain the desires of the flesh, and yet not do thereafter, but we cannot cut off the having the desires. But when we wilfully purpose and think of evil, then our right desires and right will offend us, and therefore He bids us cut them off. And these we can cut off, because our will is free. Or otherwise; Every thing, however good in itself that offends ourselves or others, we ought to cut off from us. For example, to visit a woman with religious purposes, this good intent towards her may be called a right eye, but if often visiting her I have fallen into the net of desire, or if any looking on are offended, then the right eye, that is, something in itself good, offends me. For the "right eye" is good intention, the "right hand" is good desire. Glossa: Vel oculus dexter est vita contemplativa, quae scandalizat in desidiam mittendo, vel arrogantiam, vel cum ex infirmitate contemplari ad purum non valemus. Dextera autem manus est bona operatio, vel vita activa, quae scandalizat dum per saeculi frequentiam et occupationis taedio illaqueamur. Si quis ergo non potest frui contemplativa, non torpeat otio ab activa, vel ne, dum occupatur actibus, arescat ab interna dulcedine. Gloss. ord.: Or, the "right eye" is the contemplative life which offends by being the cause of indolence or self-conceit, or in our weakness that we are not able to support it unmixed. The "right hand" is good works, or the active life, which offends us when we are ensnared by society and the business of life. If then any one is unable to sustain the contemplative life, let him not slothfully rest from all action; or on the other hand while he is taken up with action, dry up the fountain of sweet contemplation. Remigius: Sed quare eiiciendus sit dexter oculus et dextera manus abscindenda, manifestat cum subdit expedit enim, et cetera. Remig.: The reason why the right eye and the right hand are to be cast away is subjoined in that, "For it is better, &c." Chrysostomus super Matth: Quoniam enim alter alterius membra sumus, melius est ut sine uno tali membro salvemur, quam ut volentes tales habere, et ipsi pereamus cum eis. Vel melius est ut sine uno respectu aut uno bono opere salvemur, quam dum omnia opera bona volumus facere, cum omnibus pereamus. Pseudo-Chrys.: For as we are every one members one of another, it is better that we should be saved without some one of these members, [p. 189] than that we perish together with them. Or, it is better that we should be saved without one good purpose, or one good work, than that while we seek to perform all good works we perish together with all.
Lectio 18 31 ἐρρέθη δέ, ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 32 ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται.
31. "It hath been said, 'Whosoever shall put away his wife, let him give her a writing of divorcement:' 32. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery."
Glossa: Docuerat superius dominus alienam uxorem non esse concupiscendam; consequenter hic docet suam non esse dimittendam, dicens dictum est autem: quicumque dimiserit uxorem suam, det illi libellum repudii. Gloss, non occ.: The Lord had taught us above that our neighbour's wife was not to be coveted, He now proceeds to teach that our own wife is not to be put away. Hieronymus: In posteriori parte istum locum plenius dominus et salvator exponit, quod Moyses libellum repudii dari iusserit propter duritiam cordis maritorum, non dissidium concedens, sed auferens homicidium. Jerome: For touching Moses' allowance of divorce, the Lord and Saviour more fully explains in conclusion, that it was because of the hardness of the hearts of the husbands, not so much sanctioning discord, as checking bloodshed. Chrysostomus super Matth: Quando enim Moyses filios Israel eduxit de Aegypto, genere quidem erant Israelitae, moribus autem Aegyptii. Propter mores gentilium contingebat ut vir odiret uxorem, et quia dimittere illam non permittebatur, paratus erat interficere eam aut assidue affligere. Ideo iussit dari libellum repudii, non quia bonum erat, sed quia remedium erat mali peioris. Pseudo-Chrys.: For when Moses brought the children of Israel out of Egypt, they were indeed Hebrews in race, but Egyptians in manners. And it was caused by the Gentile manners that the husband hated the wife; and if he was not permitted to put her away, he was ready either to kill her or ill-treat her. Moses therefore suffered a bill of divorcement, not because it was a good practice in itself, but was the prevention of a worse evil. Hilarius in Matth.: Sed dominus aequitatem in omnes concilians, manere eam maxime in coniugiorum pace praecepit; unde subdit ego autem dico vobis, quia omnis qui dimiserit uxorem suam, et cetera. Hilary: But the Lord who brought peace and goodwill on earth, would have it reign especially in the matrimonial bond. Augustinus contra Faustum: Quod hic praecepit dominus de uxore non dimittenda, non est contrarium ei quod lex praecipit, ut Manichaeus dicebat; neque enim ait lex: qui voluerit dimittat uxorem, cui esset contrarium non dimittere; sed utique nolebat dimitti uxorem a viro, qui hanc interposuit moram, ut in dissidium animus praeceps libelli conscriptione refractus absisteret, praesertim quia, ut perhibetur apud Hebraeos, scribere litteras Hebraeas nulli fas erat nisi Scribis solis, qui excellentiorem profitebantur scientiam. Ad hos igitur lex mittere voluit eum quem iussit libellum dare repudii, si dimisisset uxorem, qui inter ipsum et uxorem pacifice agendo, concordiam suaderent, et libellum non scriberent nisi in animo nimis perverso consilium concordiae non valeret. Sic ergo neque primorum hominum legem per verborum additamenta implevit, neque illam quae per Moysen data est, quasi contrariorum oppositione destruxit, ut Manichaeus dicebat; sed potius omnia ex Hebraeorum lege commemorata ita commendavit ut quicquid ex persona sua insuper loqueretur, vel ad expositionem requirendam valeret, si quid illa obscure posuisset, vel ad tutius observandum quod illa voluisset. Aug., cont. Faust., xix, 26: The Lord's command here that a wife is not to be put away, is not contrary to the command in the Law, as Manichaeus affirmed. Had the Law allowed any who would to put away his wife, to allow none to put away were indeed the very opposite of that. But the difficulty which Moses is careful to put in the way, shews that he was no good friend to the practice at all. For he required a bill of divorcement, the delay and difficulty of drawing out which would often cool headlong rage and disagreement, especially as by the Hebrew custom, it was the Scribes alone who were permitted to use the Hebrew letters, in [p. 190] which they professed a singular skill. To these then the law would send him whom it bid to give a writing of divorcement, when he would put away his wife, who mediating between him and his wife, might set them at one again, unless in minds too wayward to be moved by counsels of peace. Thus then He neither completed, by adding words to it, the law of them of old time, nor did He destroy the Law given by Moses by enacting things contrary to it, as Manichaeus affirmed; but rather repeated and approved all that the Hebrew Law contained, so that whatever He spoke in His own person more than it had, had in view either explanation, which in divers obscure places of the Law was greatly needed, or the more punctual observance of its enactments. Augustinus de Serm. Dom: Qui ergo dimittendi moram quaesivit, significavit quantum potuit duris hominibus, se nolle dissidium. Dominus ergo ad illud confirmandum, ut non facile uxor dimittatur, solam causam fornicationis excepit, dicens excepta causa fornicationis; ceteras vero universas molestias, si quae forte extiterint, iubet pro fide coniugali fortiter sustineri. Aug., Serm. in Mont., i, 14: By interposing this delay in the mode of putting away, the lawgiver shewed as clearly as it could be shewn to hard hearts, that he hated strife and disagreement. The Lord then so confirms this backwardness in the Law, as to except only one case, "the cause of fornication;" every other inconvenience which may have place, He bids us bear with patience in consideration of the plighted troth of wedlock. Chrysostomus super Matth: Si enim extraneorum vitia supportare debemus, dicente apostolo: invicem onera vestra portate, quanto magis uxorum? Vir autem Christianus non solum se inquinare non debet, sed nec aliis inquinandi occasionem praebere; alioquin illorum crimen ad istius redundat peccatum qui aliis committendi criminis factus est causa. Qui ergo dimittens uxorem occasionem dedit adulteriorum committendorum, ut et illa adulteretur in alterum et alter in illam, pro adulteriis huiusmodi condemnatur; et ideo dicit quod qui dimiserit uxorem suam, facit eam moechari. Pseudo-Chrys.: If we ought to bear the burdens of strangers, in obedience to that of the Apostles, "Bear ye one another's burdens," [Gal 6:2] how much more that of our wives and husbands? The Christian husband ought not only to keep himself from any defilement, but to be careful not to give others occasion of defilement; for so is their sin imputed to him who gave the occasion. Whoso then by putting away his wife gives another man occasion of committing adultery, is condemned for that crime himself. Augustinus: Ulterius etiam moechum dicit virum qui eam duxerit quae dimissa est a viro, scilicet per libellum repudii; et ideo subdit et qui dimissam duxerit, adulterat. Aug.: Yea, more, He declares the man who marries her who is put away an adulterer. Chrysostomus in Matth: Non enim dicas quoniam vir suus eam dimisit, quia etiam postquam dimissa est, remanet dimittentis uxor. Chrys.: Say not here, It is enough her husband has put her away; for even after she is put away she continues the wife of him that put her away. Augustinus: Huius autem rei apostolus terminum ostendit, qui tamdiu observandum dicit quamdiu vir eius vivit. Illo autem mortuo dat nubendi licentiam. Si autem non conceditur alteri nubere mulieri vivente viro a quo recessit, multo minus fas est illicita cum quibuslibet stupra committere; neque enim contra istud praeceptum, quo dominus dimitti coniugem vetat, facit qui cum ea non carnaliter, sed spiritualiter vivit, cum non eam dimittat. Beatiora namque sunt coniugia eorum qui inter se pari consensu continentiam servant. Oritur autem hic quaestio: cum dominus causa fornicationis permittat dimitti uxorem, qualiter hic intelligenda sit fornicatio: utrum ut eam fornicationem credamus dictam quae stupris committitur, an quemadmodum Scripturae solent fornicationem vocare omnem illicitam corruptionem, sicut est idololatria, vel avaritia, et omnis iam transgressio legis per illicitam concupiscentiam. Sed si licet, secundum apostolum, ut dimittatur coniux infidelis, quamvis melius sit non dimittere, et tamen non licet secundum praeceptum domini ut dimittatur coniux, nisi causa fornicationis; fornicatio est etiam ipsa infidelitas. Porro si infidelitas fornicatio est, et idololatria infidelitas, et avaritia idololatria, non est dubitandum et avaritiam fornicationem esse. Quis ergo iam quamlibet illicitam concupiscentiam potest recte a fornicationis genere separare, si avaritia fornicatio est? Aug.: The Apostle has fixed the limit here, requiring her to abstain from a fresh marriage as long as her husband lives. After his death he allows her to marry. But if the woman may not marry while her former husband is alive, much less may she yield herself to unlawful indulgences. But this command of the Lord, forbidding to put away a wife, is not broken by him who lives with her not carnally [p. 191] but spiritually, in that more blessed wedlock of those that keep themselves chaste. A question also here arises as to what is that fornication which the Lord allows as a cause of divorce; whether carnal sin, or, according to the Scripture use of the word, any unlawful passion, as idolatry, avarice, in short all transgression of the Law by forbidden desires. For if the Apostle permits the divorce of a wife if she be unbelieving, (though indeed it is better not to put her away,) and the Lord forbids any divorce but for the cause of fornication, unbelief even must be fornication. And if unbelief be fornication, and idolatry unbelief, and covetousness idolatry, it is not to be doubted that covetousness is fornication. And if covetousness be fornication, who may say of any kind of unlawful desire that it is not a kind of fornication? Augustinus in Lib. Retract: Nolo tamen putare lectorem in re tam difficili istam sibi disputationem nostram debere sufficere: non enim omne peccatum fornicatio est spiritalis: neque enim omnem peccantem Deus perdit, qui quotidie sanctos suos exaudit dicentes: dimitte nobis debita nostra, cum perdat omnem qui fornicatur ab eo. Utrum etiam propter hanc liceat dimittere uxorem, latebrosissima quaestio est; licere tamen propter istam quae in stupris committitur, nulla quaestio est. Aug., Retract., i, 19, 6: Yet I would not have the reader think this disputation of ours sufficient in a matter so arduous; for not every sin is spiritual fornication, nor does God destroy every sinner, for He hears His saints daily crying to Him, "Forgive us our debts;" but every man who goes a whoring and forsakes Him, him He destroys. Whether this be the fornication for which divorce is allowed is a most knotty question - for it is no question at all that it is allowed for the fornication by carnal sin. Augustinus in Lib. 83 quaest.: Si enim aliquis asserat solam illam fornicationem dominum admittere ad causam relinquendae coniugis, quae concubitu illicito perpetratur, potest dicere dominum de utroque fideli dixisse, ut neutri liceat alterum relinquere nisi causa fornicationis. Aug., lib. 83, Quaest. q. ult.: If any affirm that the only fornication for which the Lord allows divorce is that of carnal sin, he may see that the Lord has spoken of believing husbands and wives, forbidding either to leave the other except for fornication. Augustinus de Serm. Dom: Non tantum fornicantem uxorem dimittere conceditur, sed quisquis eam quoque uxorem dimittit a qua ipse cogitur fornicari, causa fornicationis utique dimittit, non tantum illius, sed et suae: illius, quia fornicatur; suae, ne fornicetur. Aug., Serm. in Mont., i, 16: Not only does He permit to put away a wife who commits fornication, but whoso puts away a wife by whom he is driven to commit fornication, puts her away for the cause of fornication, both for his own sake and hers. Augustinus de fide et operibus: Eodem etiam modo eam rectissime dimittit, si viro suo dicat: non ero uxor tua nisi nihil de latrocinio divitias congreges, aut si quid aliud vel facinorosum vel flagitiosum in viro monuerit. Tunc enim ille cui hoc uxor dicit, si veraciter poenitens est, membrum quod eum scandalizat amputabit. Aug., de Fid. et Op. 16: He also rightly puts away his wife to whom she shall say, I will not be your wife unless you get me money by robbery; or should require any other crime to be done by him. If the husband here be truly penitent, he will cut off the limb that offends him. Augustinus de Serm. Dom: Nihil autem est iniquius quam fornicationis causa uxorem dimittere, si et ipse convincitur fornicari; occurrit enim illud: in quo alterum iudicas, teipsum condemnas. De eo autem quod dicit et qui dimissam duxerit, adulterat, potest quaeri utrum sicut moechatur ille qui eam ducit, sic et illa quam ducit: iubetur enim ab apostolo et illa manere innupta, aut viro reconciliari. Sed tamen si discesserit a viro, multum interest utrum dimittat an dimittatur: si enim ipsa virum dimiserit et alteri nupserit, videtur cupiditate mutandi coniugii virum priorem reliquisse; quae adulterina cogitatio est; sed si dimittatur a viro, inveniri non potest quomodo, cum vir et mulier pari consensu misceatur, unus eorum moechatus sit, et non alter. Huc accedit quia si moechatur ille ducendo eam quae dimissa est a viro, ipsa facit eum moechari; quod hic dominus vetat. Aug., Serm. in Mont., i, 16: Nothing can be more unjust than to put away a wife for fornication, and yourself to be guilty of that sin, for then is that happened, "Wherein thou judgest another, thou condemnest thyself." [Rom 2:1] When He says, "And he who marrieth her who is put away, committeth adultery," a question arises, does the woman also in this case [p. 192] commit adultery? For the Apostle directs either that she remain unmarried, or be reconciled to her husband. There is this difference in the separation, namely, which of them was the cause of it. If the wife put away the husband and marry another, she appears to have left her first husband with the desire of change, which is an adulterous thought. But if she have been put away by her husband, yet he who marries her commits adultery, how can she be quit of the same guilt? And further, if he who marries her commits adultery, she is the cause of his committing adultery, which is what the Lord is here forbidding.
Lectio 19 33 πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 34 ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως: μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ: 35 μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ: μήτε εἰς ἱεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως: 36 μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 37 ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ: τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν.
33. "Again, ye have heard that it hath been said by them of old time, 'Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:' 34. But I say unto you, Swear not at all; neither by Heaven; for it is God's throne; 35. Nor by the earth; for it is His footstool: neither by Jerusalem; for it is the city of the great King. 36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil."
5 l. 1993>935 l. 19 Glossa: Docuerat supra dominus non esse iniuriam proximo inferendam, prohibendo iram cum homicidio, concupiscentiam cum adulterio, et dimissionem uxoris cum libello repudii; nunc autem consequenter docet ab iniuria Dei abstinendum, cum prohibet non solum periurium tamquam malum, sed etiam iuramentum tamquam mali occasionem; unde dicit iterum audistis quia dictum est antiquis: non periurabis. Dicitur enim in Levitico: non periurabis in nomine meo; et ne creaturas facerent sibi deos, praecepit reddere Deo iuramenta, et non iurare per creaturas; unde subditur redde autem domino iuramenta tua; idest, si iurare contigerit, per creatorem iurabis, non per creaturam; unde dicitur in Deuteronomio: dominum Deum tuum timebis, et per nomen eius iurabis. Gloss. non occ.: The Lord has hitherto taught to abstain from injuring our neighbour, forbidding anger with murder, lust with adultery, and the putting away a wife with a bill of divorce. He now proceeds to teach to abstain from injury to God, forbidding not only perjury as an evil in itself, but even all oaths as the cause of evil, saying, "Ye have heard it said by them of old, Thou shalt not forswear thyself." It is written in Leviticus, "Thou shalt not forswear thyself in my name;" [Lev 19:12] and that they should not make gods of the creature, they are commanded to render to God their oaths, and not to swear by any creature, "Render to the Lord thy oaths;" that is, if you shall have occasion to swear, you shall swear by [p. 193] the Creator and not by the creature. As it is written in Deuteronomy, "Thou shalt fear the Lord thy God, and shalt swear by his name." [Deut 6:13] Hieronymus: Hoc autem quasi parvulis fuerat lege concessum, ut quomodo victimas immolabant Deo, ne eas idolis immolarent, sic et iurare permitterentur in Deum non quod recte hoc facerent, sed quod melius esset Deo hoc exhibere quam Daemoniis. Jerome: This was allowed under the Law, as to children; as they offered sacrifice to God, that they might not do it to idols, so they were permitted to swear by God; not that the thing was right, but that it were better done to God than to daemons. Chrysostomus super Matth: Nemo enim frequenter iurat qui non aliquando periuret; sicut qui fecit consuetudinem multa loqui, aliquando loquitur importuna. Pseudo-Chrys.: For no man can swear often, but he must sometimes forswear himself; as he who has a custom of much speaking will sometimes speak foolishly. Augustinus contra Faustum: Quia vero periurare grave peccatum est, longius autem remotus est a periurio qui nec iurare consuevit quam qui verum iurare proclivis est, maluit nos dominus non iurantes non recedere a vero, quam verum iurantes, appropinquare periurio; unde subdit ego autem dico vobis: non iurare omnino. Aug., cont. Faust., xix. 23: Inasmuch as the sin of perjury is a grievous sin, he must be further removed from it who uses no oath, than he who is ready to swear on every occasion, and the Lord would rather that we should not swear and keep close to the truth, than that swearing we should come near to perjury. Augustinus de Serm. Dom: In quo Pharisaeorum iustitiam, quae est non peierare, confirmat: non enim potest periurare qui non iurat. Sed quoniam ille iurat qui adhibet Deum testem, considerandum est ne contra hoc praeceptum domini apostolus fecisse videatur, quia saepe hoc modo iuravit cum dixit: quae scribo vobis ecce coram Deo, quia non mentior. Et: testis est mihi Deus, cui servio in spiritu meo. Nisi forte quis dicat tunc cavendam esse iurationem cum aliquid dicitur per quod iuratur: ut non iuraverit, quia non dixit per Deum, sed dixit testis est mihi Deus. Ridiculum est hoc putare; sed tamen etiam sciat hoc modo iurasse apostolum dicentem: quotidie morior per gloriam vestram, fratres. Quod ne quis ita existimet dictum tamquam si diceretur: vestra gloria me fecit quotidie mori, Graeca exemplaria diiudicant, in quibus quod scriptum est, ni tin kauchisin himeteran, idest per gloriam vestram, non nisi a iurante dicitur. Aug., Serm. in Mont., i, 17: This precept also confirms the righteousness of the Pharisees, not to forswear; inasmuch as he who swears not at all cannot forswear himself. But as to call God to witness is to swear, does not the Apostle break this commandment when he says several times to the Galatians, "The things which I write unto you, behold, before God, I lie not." [Gal 1:20] So the Romans, "God is my witness, whom I serve in my spirit." [Rom 1:9] Unless perhaps some one may say, it is no oath unless I use the form of swearing by some object; and that the Apostle did not swear in saying, "God is my witness." It is ridiculous to make such a distinction; yet the Apostle has used even this form, "I die daily, by your boasting." [1 Cor 15:31] That this does not mean, your boasting has caused my dying daily, but is an oath, is clear from the Greek, which is . Augustinus contra mendacium: Sed pleraque in verbis intelligere non valentes, in factis sanctorum colligimus quemadmodum oporteat accipi quod facile in aliam partem duceretur, nisi exemplis revocaretur. Iuravit apostolus in epistolis suis, et sic ostendit quomodo accipiendum est quod dictum est dico autem vobis non iurare omnino, ne scilicet iurando, ad facilitatem iurandi veniatur, ex facilitate autem iurandi veniatur ad consuetudinem, a consuetudine in periurium decidatur. Et ideo non invenitur iurasse nisi scribens, ubi consideratio cautior non habet linguam praecipitem. Et tamen dominus omnino ait non iurare: non enim concessit ut id liceret scribentibus. Sed quia praecepti violati reum Paulum praesertim in epistolis conscriptis nefas est dicere, est intelligendum illud quod positum est, omnino, ad hoc positum, ut quantum in te est non affectes, vel quasi pro bono cum aliqua delectatione appetas iusiurandum. Aug., de Mendac. 15: But what we could not understand by mere words, from the conduct of the saints we may gather in what sense should be understood what might easily be drawn the contrary way, unless explained by example. The Apostle has used oaths in his Epistles, and by this shews us how that ought to be taken, "I say unto you, Swear not at all," namely, lest by allowing ourselves to swear at all we come to readiness in swearing, from readiness we come to a habit of swearing, and from a habit of swearing we fall into perjury. And so the Apostle is not found to have used an oath but only in writing, the greater thought and caution which that requires not allowing of slip of the tongue. Yet is the [p. 194] Lord's command so universal, "Swear not at all," that He would seem to have forbidden it even in writing. But since it would be an impiety to accuse Paul of having violated this precept, especially in his Epistles, we must understand the word "at all" as implying that, as far as lays in your power, you should not make a practice of swearing, not aim at it as a good thing in which you should take delight. Augustinus contra Faustum: In scriptis ergo ubi est consideratio maior, pluribus locis apostolus iurasse invenitur, ne quisquam putaret etiam verum iurando peccari, sed potius intelligeret humanae fragilitatis corda non iurando tutius a periurio conservari. Aug., cont. Faust., xix, 23: Therefore in his writings, as writing allows of greater circumspection, the Apostle is found to have used an oath in several places, that none might suppose that there is any direct sin in swearing what is true; but only that our weak hearts are better preserved from perjury by abstaining from all swearing whatever. Hieronymus: Denique considera, quod hic salvator non per Deum iurare prohibuit, sed per caelum, per terram et per Hierosolymam et per caput tuum: hanc enim per elementa iurandi pessimam consuetudinem semper habuere Iudaei. Qui iurat, aut veneratur aut diligit eum per quem iurat; Iudaei autem per Angelos et urbem Ierusalem et templum et elementa iurantes, creaturas venerabantur Dei honore; cum in lege praeceptum sit ut non iuremus nisi per dominum Deum nostrum. Jerome: Lastly, consider that the Saviour does not here forbid to swear by God, but by the Heaven, the Earth, by Jerusalem, by a man's head. For this evil practice of swearing by the elements the Jews had always, and are thereof often accused in the prophetic writings. For he who swears, shew either reverence or love for that by which he swears. Thus when the Jews swore by the Angels, by the city of Jerusalem, by the temple and the elements, they paid to the creature the honour and worship belonging to God; for it is commanded in the Law that we should not swear but by the Lord our God. Augustinus de Serm. Dom: Vel ideo additum est neque per caelum, quia Iudaei non putabant se teneri iuramento, si per ista iurassent; ac si dicat: cum iuras per caelum et terram, non te arbitreris non debere domino iusiurandum tuum, quia per eum iurare convinceris cuius caelum thronus est et cuius terra scabellum est; quod non est sic dictum quasi habeat Deus collocata membra in caelo et in terra, ut nos cum sedemus: sed illa sedes Dei iudicium significat. Et quoniam in hoc universo mundi corpore maximam speciem caelum habet, sedere in caelo dicitur tamquam praestantior sit excellenti pulchritudine vis divina; terramque dicitur calcare, quod minimam speciem ordinet in extremis. Spiritualiter autem sanctas animas caeli nomine significat, et terrae, peccatrices: quoniam: spiritualis omnia iudicat. Peccatori autem dictum est: terra es et in terram ibis. Et qui in lege manere voluit, sub lege ponitur; et ideo congruenter dicit scabellum pedum eius. Sequitur neque per Hierosolymam, quia civitas est magni regis; quod melius dicitur quam si diceret mea, cum tamen hoc dixisse intelligatur. Et quia ipse utique est dominus. Domino iusiurandum debet qui per Hierosolymam iurat. Sequitur neque per caput tuum iuraveris. Quid enim poterat quisquam magis ad se pertinere arbitrari quam caput suum? Sed quomodo nostrum est ubi potestatem faciendi unum capillum album aut nigrum non habemus? Propter quod dicitur quia non potes unum capillum album facere aut nigrum. Ergo Deo debet iusiurandum quisquis etiam per caput suum iurare voluerit. Et hinc etiam cetera intelliguntur. Aug., Serm. in Mont., i, 17: Or; It is added, "By the Heaven, &c." because the Jews did not consider themselves bound when they swore by such things. As if He had said, When you swear by the Heaven and the Earth, think not that you do not owe your oath to the Lord your God, for you are proved to have sworn by Him whose throne the heaven is, and the earth His footstool; which is not meant as though God had such limbs set upon the heaven and the earth, after the manner of a man who is sitting; but that seat signifies God's judgment of us. And since in the whole extent of this universe it is the heaven that has the highest beauty, God is said to sit upon the heavens as shewing divine power to be more excellent than the most surpassing show of beauty; and He is said to stand upon the earth, as putting to lowest use a lesser beauty. Spiritually by the heavens are denoted holy souls, by the earth the sinful, seeing "He that is spiritual judgeth all things." [1 Cor 2:15] But to the sinner it is said, "Earth thou [p. 195] art, and unto earth thou shalt return." [Gen 3:19] And he who would abide under a law, is put under a law, and therefore He adds, "it is the footstool of His feet. Neither by Jerusalem, for it is the city of the Great King;" this is better said than 'it is mine;' though it is understood to mean the same. And because He is also truly Lord, whoso swears by Jerusalem, owes his oath to the Lord. "Neither by thy head." What could any think more entirely his own property than his own head? But how is it ours when we have not power to make one hair black or white? Whoso then swears by his own head also owes his vows to the Lord; and by this the rest may be understood. Chrysostomus in Matth: Attendite autem, quod elementa mundi extollit, non ex propria natura, sed ex habitudine quam habent ad Deum, ne idololatriae daretur occasio. Chrys.: Note how He exalts the elements of the world, not from their own nature, but from the respect which they have to God, so that there is opened no occasion of idolatry. Rabanus: Qui autem iurare prohibuit, quomodo loqui oporteat docuit, subdens sit autem sermo vester: est, est, non, non; idest quod est, sufficiat dicere: est; quod non est, sufficiat dicere: non est. Sive ideo dicitur bis, est, est, non, non, ut quod ore affirmas, operibus probes; et quod verbis negas, factis non confirmes. Rabanus: Having forbidden swearing, He instructs us how we ought to speak, "Let your speech be yea, yea; nay, nay." That is, to affirm any thing it is sufficient to say, 'It is so;' to deny, to say, 'It is not so.' Or, "yea, yea; nay, nay," are therefore twice repeated, that what you affirm with the mouth you should prove in deed, and what you deny in word, you should not establish by your conduct. Hilarius in Matth.: Vel aliter. In fidei simplicitate viventibus iurare opus non est cum quibus semper quod est, est, quod non, non; et per hoc eorum et opus et sermo omnis in verbo est. Hilary: Otherwise; They who live in the simplicity of the faith have not need to swear, with them ever, what is is, what is not is not; by this their life and their conversation are ever preserved in truth. Hieronymus: Evangelica igitur veritas non recipit iuramentum, cum omnis sermo fideli pro iuramento sit. Jerome: Therefore Evangelic verity does not admit an oath, since the whole discourse of the faithful is instead of an oath. Augustinus de Serm. Dom: Quapropter qui intelligit non in bonis sed in necessariis iurationem habendam, refrenet se quantum potest, ut non ea utatur nisi in necessitate, cum videt pigros esse homines ad credendum quod utile est credere, nisi iuratione firmetur. Hoc ergo est bonum et appetendum, quod hic dicitur sit sermo vester: est, est, non, non. Quod autem his abundantius est, a malo est, idest, si iurare cogeris, scias de necessitate venire infirmitatis eorum quibus aliquid suades; quae utique infirmitas malum est. Itaque non dixit: quod amplius est, malum est; tu enim non malum facis qui bene uteris iuratione, ut alteri persuadeas quod utiliter persuades; sed a malo est illius cuius infirmitate iurare cogeris. Aug.: And he who has learned that an oath is to be reckoned not among things good, but among things necessary, will restrain himself as much as he may, not to use an oath without necessity, unless he sees men loth to believe what it is for their good they should believe, without the confirmation of an oath. This then is good and to be desired, that our conversation be only, "yea, yea; nay, nay; for what is more than this cometh of evil." That is, if you are compelled to swear, you know that it is by the necessity of their weakness to whom you would persuade any thing; which weakness is surely an evil. What is more than this is thus evil; not that you do evil in this just use of an oath to [p. 196] persuade another to something beneficial for him; but it is an evil in him whose weakness thus obliges you to use an oath. Chrysostomus in Matth: Vel a malo est, idest ab infirmitate eorum quibus lex iurare permisit. Ita enim Christus non monstrat veterem legem Diaboli esse; sed a veteri imperfectione ducit ad abundantem novitatem. Chrys.: Or; "of evil," that is, from their weakness to whom the Law permitted the use of an oath. Not that by this the old Law is signified to be from the Devil, but He leads us from the old imperfection to the new abundance.
Lectio 20 38 ἠκούσατε ὅτι ἐρρέθη, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 39 ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ: ἀλλ' ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην: 40 καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον: 41 καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετ' αὐτοῦ δύο. 42 τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς.
38. "Ye have heard that it hath been said, 'An eye for an eye, and a tooth for a tooth:' 39. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. 41. And whosoever shall compel thee to go a mile, go with him twain. 42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away."
Glossa: Quia superius docuerat dominus non esse proximo iniuriam inferendam, nec irreverentiam domino, consequenter hic docet qualiter se Christianus habere debeat ad iniuriam sibi inferentes; unde dicit audistis quia dictum est: oculum pro oculo, et dentem pro dente. Gloss. non occ.: The Lord having taught that we are not to offer injury to our neighbour, or irreverence to the Lord, now proceeds to shew how the Christian should demean himself to those that injure him. Augustinus contra Faustum: Quod quidem ad reprimendas flammas odiorum in se invicem saevientium et immoderatos animos refrenandos ita praeceptum est. Quis enim facile contentus est tantum rependere vindictae quantum accipit iniuriae? Nonne videmus leviter laesos homines moliri caedem, sitire sanguinem vixque invenire in malis inimici unde satientur? Huic igitur immoderatae ac iniustae ultionis lex iustum modum figens, poenam talionis instituit; hoc est, ut qualem quisque intulit iniuriam, tale supplicium rependat; quod non fomes, sed limes furoris est; non ut id quod sopitum erat, hinc accenderetur, sed ne id quod ardebat, ultra extenderetur; imposita est enim iusta vindicta, quae iuste debetur ei qui passus fuerit iniuriam. Quod autem debetur, etsi benigne remittitur, non tamen inique repetitur. Itaque cum peccet qui immoderate vult vindicari, non peccet autem qui iuste vult vindicari, remotior est a peccato qui non vult omnino vindicari; et ideo subdit ego autem dico vobis non resistere malo. Poteram autem et ego sic ponere: dictum est antiquis: non iuste vindicabis; ego autem dico vobis: ne vindicetis, quod adimpletio est, si per haec verba, quod legi defuit, a Christo additum mihi videretur; ac non potius id quod lex volebat efficere, ne iniuste se quisquam vindicaret, conservari tutius, si omnino non vindicaret. Aug., cont. Faust., xix, 25: This law, "Eye for eye, tooth for tooth," was enacted to repress the flames of mutual hate, and to be a check on their undisciplined spirits. For who when he would take revenge, was ever content to return just so much harm as he had received? Do we not see men who have suffered some trifling hurt, straightway plot murder, thirst for blood, and hardly find evil enough that they can do to their enemies for the satisfying their rage? To this immeasured and cruel fury the Law puts bounds when it enacts a "lex talionis;" that is, that whatever wrong or hurt any man has done to another, he should suffer just the same in return. This is not to encourage but to check rage; for it does not rekindle what was extinguished, but hinders the flames already kindled from further spread. It enacts a just [p. 197] retaliation, properly due to him who has suffered the wrong. But that mercy forgives any debt, does not make it unjust that payment had been sought. Since then he sins who seeks an unmeasured vengeance, but he does not sin who desires only a just one; he is therefore further from sin who seeks no retribution at all. I might state it yet thus; It was said to them of old time, Thou shalt not take unequal retaliation; But I say unto you, Ye shall not retaliate; this is a completion of the Law, if in these words something is added to the Law which was wanting to it; yea, rather that which the Law sought to do, namely, to put an end to unequal revenge, is more safely secured when there is no revenge at all. Chrysostomus super Matth: Sine hoc enim mandato, legis mandatum stare non potest, quia si secundum legis mandatum omnibus reddere mala pro malis coeperimus, omnes efficiemur mali, eo quod persequentes abundant. Si autem, secundum Christi praeceptum, non resistitur malo, et si mali non leniuntur, tamen boni permanebunt bonis. Pseudo-Chrys.: For without this command, the commands of the Law could not stand. For if according to the Law we begin all of us to render evil for evil, we shall all become evil, since they that do hurt abound. But if according to Christ we resist not evil, though they that are evil be not amended, yet they that are good remain good. Hieronymus: Dominus ergo noster, vicissitudinem tollens, truncat initia peccatorum: in lege namque culpa emendatur, hic peccatorum auferuntur exordia. Jerome: Thus our Lord by doing away all retaliation, cuts off the beginnings of sin. So the Law corrects faults, the Gospel removes their occasions. Glossa: Vel potest dici, quod dominus hoc dixit, iustitiae veteris legis aliquid addens. Gloss, non occ.: Or it may be said that the Lord said this, adding somewhat to the righteousness of the old Law. Augustinus de Serm. Dom: Pharisaeorum enim iustitia minor est, non excedere vindictae modum: et hoc est pacis inchoatio; perfecta autem pax est talem penitus nolle vindictam. Intra illud ergo primum quod praeter legem est, ut maius malum pro minori malo reddatur, et hoc quod dominus perficiendis discipulis dicit, ne pro malo ullum malum reddatur, medium locum tenet ut tantum reddatur quantum et acceptum est; per quod a summa discordia ad summam concordiam transitus factus est. Quisquis enim malum prior infert, maxime a iustitia distat; quisquis autem nulli prior malefecit, sed tamen laesus rependit gravius, recessit aliquantum a summa iniquitate; qui vero tantum reddit quantum accepit, iam aliquid donat: iustum est enim eum qui laesit prior, gravius laedi. Hanc ergo inchoatam minimam iustitiam ille perficit qui legem venit implere. Duos autem gradus qui intersunt, intelligendos relinquit: nam est qui non reddat tantum, sed minus; et hinc ascendit, qui omnino nil rependerit; quod parum videtur domino, nisi et amplius sit paratus suscipere. Quapropter non ait non reddere malum pro malo, sed non resistere adversus malum; ut non solum non rependas quod tibi fuerat irrogatum, sed etiam non resistas quin aliud irrogetur. Hoc enim est quod convenienter exponitur: sed si quis te percusserit in dexteram maxillam tuam, praebe ei et alteram: quod ad misericordiam pertinere maxime sentiunt qui eis quos multum diligunt, serviunt, vel pravis vel phreneticis, a quibus multa saepe patiuntur; et si eorum salus id exigat, praebent se etiam ut plura patiantur. Docet ergo dominus medicus animarum, ut discipuli sui, eorum quorum saluti consulere vellent, imbecillitates aequo animo tolerarent. Omnis namque improbitas ex imbecillitate animi venit; quia nihil Innocentius est eo qui in virtute perfectus est. Aug., Serm. in Mont., i, 19: For the righteousness of the Pharisees is a less righteousness, not to transgress the measure of equal retribution; and this is the beginning of peace; but perfect peace is to refuse all such retribution. Between that first manner than, which was not according to the Law, to wit, that a greater evil should be returned for a less, and this which the Lord enjoins to make His disciples perfect, to wit, that no evil should be returned for evil, a middle place is held by this, that an equal evil should be returned, which was thus the passage from extremest discord to extremest peace. Whoso then first does evil to another departs furthest from righteousness; and who does not first do any wrong, but when wronged repays with a heavier wrong, has departed somewhat from the extreme injustice; he who repays only what he has received, gives up yet something more, for it were but strict right that he who is the first aggressor should receive a greater hurt than he inflicted. This righteousness thus partly begun, He perfects, who is [p. 198] come to fulfil the Law. The two steps that intervene He leaves to be understood; for there is who does not repay so much, but less; and there is yet above him, he who repays not at all; yet this seems too little to the Lord, if you be not also ready to suffer wrong. Therefore He says not, "Render not evil for evil," but, "Resist not against evil," not only repay not what is offered to you, but do not resist that it should not be done to you. For thus accordingly He explains that saying, "If any man smite thee on thy right cheek, offer to him the left also." Which as being a high part of mercy, is known to those who serve such as they love much; from whom, being morose, or insane, they endure many things, and if it be for their health they offer themselves to endure more. The Lord then, the Physician of souls, teaches His disciples to endure with patience the sicknesses of those for whose spiritual health they should provide. For all wickedness comes of a sickness of the mind; nothing is more innocent than he who is sound and of perfect health in virtue. Augustinus de mendacio: Ea vero quae in novo testamento a sanctis facta sunt, valent ad exempla intelligendarum Scripturarum, quae in praeceptis digesta sunt, velut cum legimus in Evangelio Lucae: accepisti alapam et cetera. Exemplum autem patientiae nullum quam ipsius domini excellentius invenimus; et ipse cum alapa percussus esset, non ait: ecce alteram maxillam, sed ait: si male dixi, exprobra de malo; si autem bene, quid me caedis? Ubi ostendit illam praeparationem alterius maxillae in corde faciendam. Aug., de Mendac., 15: The things which are done by the Saints in the New Testament profit for examples of understanding those Scriptures which are modelled into the form of precepts. Thus we read in Luke; "Whoso smiteth thee on the one cheek, turn to him the other also." [Luke 6:29] Now there is no example of patience more perfect than that of the Lord; yet He, when He was smitten, said not, 'Behold the other cheek,' but, "If I have spoken amiss, accuse me wherein it is amiss; but if well, why smitest thou me? [John 18:23] hereby shewing us that turning of the other cheek should be in the heart. Augustinus de Serm. Dom: Paratus enim fuit dominus non solum in alteram maxillam caedi pro salute omnium, sed in toto corpore crucifigi. Quaeri autem potest quid sit dextera maxilla. Sed cum facies sit qua quisque cognoscitur, in faciem caedi, secundum apostolum est contemni ac despici. Sed quoniam facies non potest dici dextera et sinistra, et tamen nobilitas est secundum Deum et secundum saeculum, ita distribuitur tamquam in dexteram maxillam et sinistram, ut in quocumque discipulo Christi contemptum fuerit quod Christianus est, multo magis in se contemni paratus sit, si quos huiusmodi saeculi honores habet. Omnia autem in quibus improbitatem aliquam patimur, in duo genera dividuntur: quorum unum est quod restituit non potest, alterum quod potest. Sed in illo quod restitui non potest, vindictae solatium quaeri solet. Quid enim prodest quod percussus repercutis? Numquid propterea quod in corpore laesum est restituitur? Sed tumidus animus talia fomenta desiderat. Aug., Serm. in Mont., i, 19: For the Lord was ready not only to be smitten on the other cheek for the salvation of men, but to be crucified with His whole body. It may be asked, What does the right cheek expressly signify? As the face is that whereby any man is known, to be smitten of the face is according to the Apostle to be contemned and despised. But as we cannot say 'right face,' and 'left face,' and yet we have a name twofold, one before God, and one before the world, it is distributed as it were into the right cheek, and left cheek, that whoever of Christ's disciples is despised for that he is a Christian, may be ready to be yet more [p. 199] despised for any of this world's honours that he may have. All things wherein we suffer any wrong are divided into two kinds, of which one is what cannot be restored, the other what may be restored. In that kind which cannot be restored, we are wont to seek the solace of revenge. For what does it boot if when smitten you smite again, is the hurt done to your body thereby repaid to you? But the mind swollen with rage seeks such assuagements. Chrysostomus super Matth: Numquid autem si repercusseris eum, compescuisti eum, ut te non percutiat? Sed magis excitasti eum ut adhuc percutiat. Nam iracundia per iracundiam non compescitur, sed amplius irritatur. Pseudo-Chrys.: Or has your return blow at all restrained him from striking you again? It has rather roused him to another blow. For anger is not checked by meeting anger, but is only more irritated. Augustinus de Serm. Dom: Unde dominus potius misericorditer perferendam alterius infirmitatem iudicat, quam alieno supplicio suam mitigandam; neque tamen hic ea vindicta prohibetur quae ad correctionem valet: ipsa enim pertinet ad misericordiam, nec impedit illud propositum quo quisquam paratus est ab eo quem correctum esse vult plura perferre. Requiritur tamen ut et ille vindicet cui ordine rerum potestas data est, et ea voluntate vindicet qua pater in filium parvulum, quem odisse non potest. Sancti autem viri nonnulla peccata morte punierunt, quo et viventibus utilis metus incuteretur, et illis qui morte puniebantur non ipsa mors noceret, sed peccatum quod augeri posset si viverent. Inde est quod Elias multos morte affecit; de quo cum exemplum cepissent discipuli, reprehendit in eis dominus non exemplum prophetae, sed ignorantiam vindicandi, animadvertens eos non amore correctionis, sed odio desiderare vindictam. Sed postquam eos docuit diligere proximum, infuso etiam spiritu sancto, non defuerunt tales vindictae: nam et verbis Petri Ananias et uxor eius exanimes ceciderunt; et Paulus apostolus tradidit quemdam Satanae in interitum carnis; et ideo quidam adversus corporales vindictas quae sunt in veteri testamento, nescio qua caecitate saeviunt, quo animo facta sunt, nescientes. Aug., Serm. in Mont., i, 20: Whence the Lord judges that others' weakness should rather be borne with compassion, than that our own should be soothed by others' pain. For that retribution which tends to correction is not here forbidden, for such is indeed a part of mercy; nor does such intention hinder that he, who seeks to correct another, is not at the same time ready himself to take more at his hands. But it is required that he should inflict the punishment to whom the power is given by the course of things, and with such a mind as the father has to a child in correcting him whom it is impossible he should hate. And holy men have punished some sins with death, in order that a wholesome fear might be struck into the living, and so that not his death, but the likelihood of increase of his sin had he lived, was the hurt of the criminal. Thus Elias punished many with death, and when the disciples would take example from him they were rebuked by the Lord, who did not censure this example of the Prophet, but their ignorant use of it, seeing them to desire the punishment not for correction's sake, but from angry hate. But after He had inculcated love of their neighbour, and had given them the Holy Spirit, there wanted not instances of such vengeance; as Ananias and his wife who fell down dead at the words of Peter, and the Apostle Paul delivered some to Satan for the destruction of the flesh. Yet do some, with a kind of blind opposition, rage against the temporal punishments of the Old Testament, not knowing with what mind they were inflicted. Augustinus ad Bonifacium comitem: Quis autem mente sobrius regibus dicat: non ad vos pertinet quis velit esse, sive religiosus sive sacrilegus? Quibus dici non potest: non ad vos pertinet in regno vestro, quis velit pudicus esse aut impudicus. Melius est quidem ad Deum colendum doctrina homines duci, quam poena compelli; multis autem profuit, quod experimentis probavimus, prius dolore vel timore cogi, ut postea possint doceri, aut quod iam verbis didicerant, opere sectari. Sicut enim meliores sunt quos dirigit amor, ita plures sunt quos corrigit timor. Agnoscant in apostolo Paulo prius cogentem Christum, et postea docentem. Aug., Epist. 185, 5: But who that is of sober mind would say to kings, It is nothing [p. 200] of your concern who will live religiously, or who profanely? It cannot even be said to them, that it is not their concern who will live chastely, or who unchastely. It is indeed better that men should be led to serve God by right teaching than by penalties; yet has it benefitted many, as experience has approved to us, to be first coerced by pain and fear, that they might be taught after, or to be made to conform in deed to what they had learned in words. The better men indeed are led of love, but the more part of men are wrought by fear. Let them learn in the case of the Apostle Paul, how Christ first constrained, and after taught him. Augustinus de Serm. Dom: Tenebitur ergo in hoc iniuriarum genere quod per vindictam luitur, iste modus a Christianis: ut accepta iniuria non surgat odium, sed paratus sit animus plura perpeti, nec correctionem negligat qui vel consilio vel auctoritate uti potest. Aug., Serm. in Mont., i, 20: Therefore in this kind of injuries which are wont to rouse vengeance Christians will observe such a mean, that hate shall not be caused by the injuries they may receive, and yet wholesome correction be not foregone by Him who has right of either counsel or power. Hieronymus: Secundum autem mysticos intellectus percussa dextera nostra, non debemus sinistram praebere, sed alteram, hoc est alteram dexteram: iustus enim sinistram non habet. Si nos haereticus in disputatione percusserit, et dextrum dogma voluerit vulnerare, opponatur ei aliud de Scripturis testimonium. Jerome: Mystically interpreted; When we are smitten on the right cheek, He said not, offer to him thy left, but "the other;" for the righteous has not a left. That is, if a heretic has smitten us in disputation, and would wound us in a right hand doctrine, let him be met with another testimony from Scripture. Augustinus de Serm. Dom: Aliud autem iniuriarum genus et quod integrum restitui potest: cuius duae sunt species: una ad pecuniam, altera ad opera pertinet; unde de primo horum duorum subdit et ei qui vult tecum in iudicio contendere et tunicam tuam tollere, dimitte ei et pallium. Sicut ergo quod positum est de percussa maxilla, omnia significat quae sic ingeruntur ab improbis ut restitui non possint nisi vindicta, ita quod positum est de vestimento, omnia significat quae possunt restitui sine vindicta; et hoc etiam ad praeparationem cordis, non ad ostensionem operis praeceptum recte intelligitur. Et quod de tunica et vestimento dictum est, in omnibus faciendum est quae aliquo iure temporaliter nostra esse dicimus. Si enim de necessariis hoc imperatum est, quanto magis superflua contemnere convenit? Et hoc ipse signat cum dicit qui vult tecum in iudicio contendere; omnia ergo intelliguntur de quibus in iudicio nobiscum contendi potest. Sed utrum et de servis accipiendum sit, magna quaestio est: non enim Christianum oportet sic possidere servum quomodo equum, quamvis fieri possit ut maiori pretio valeat equus quam servus. Sed si servus rectius a te regitur quam ab illo qui eum cupit auferre, nescio utrum quisquam audeat dicere eum ut vestimentum debere contemni. Aug.: The other kind of injuries are those in which full restitution can be made, of which there are two kinds; one relates to money, the other to work; of the first of these it is He speaks when He continues, "Whoso will sue thee for thy coat, let him have thy cloak likewise." As by the cheek are denoted such injuries of the wicked as admit of no restitution but revenge, so by this similitude of the garments is denoted such injury as admits restitution. And this, as the former, is rightly taken of preparation of the heart, not of the show of the outward action. And what is commanded respecting our garments, is to be observed in al things that by any right we call our own in worldly property. For if the command be expressed in these necessary articles of life, how much more does it hold in the case of superfluities and luxuries? And when He says, "He who will sue thee," He clearly intends to include every thing for which it is possible that we should be sued. It may be made a question whether it [p. 201] is to be understood of slaves, for a Christian ought not to possess his slave on the same footing as his horse; though it might be that the horse was worth the more money. And if your slave have a milder master in you than he would have in him who seeks to take him from you, I do not know that he ought to be given up as lightly as your coat. Chrysostomus super Matth: Indigna autem res est ut homo fidelis stet in iudicio ante conspectum iudicis infidelis. Vel si fidelis, certe saecularis, et qui te venerari debuerat propter dignitatem fidei, iudicat te propter necessitatem causae, perdes dignitatem Christi propter negotium mundi. Deinde omne iudicium irritatio cordis est, et cogitationum malarum: nam si videris quod causa tua fraudibus aut pecuniis expugnetur, et similiter tu causae tuae adesse festinas, etsi ab initio hoc consilium non habuisti. Pseudo-Chrys.: For it were an unworthy thing that a believer should stand in his cause before an unbelieving judge. Or if one who is a believer, though (as he must be) a worldly man, though he should have reverenced you for the worthiness of the faith, sues you because the cause is a necessary one, you will lose the worthiness of Christ for the business of the world. Further, every lawsuit irritates the heart and excites bad thoughts; for when you see dishonesty or bribery employed against you, you hasten to support your own cause by like means, though originally you might have intended nothing of the sort. Augustinus Enchir: Et ideo prohibuit hic dominus suos de saecularibus rebus cum aliis habere iudicium. Tamen cum apostolus sinit in Ecclesia talia iudicia finiri inter fratres, fratribus iudicantibus, extra Ecclesiam vero terribiliter vetat; manifestum est quid secundum veniam concedatur infirmis. Aug., Enchir., 78: The Lord here forbids his disciples to have lawsuits with others for worldly property. Yet as the Apostle allows such kind of causes to be decided between brethren, and before arbiters who are brethren, but utterly disallows them without the Church, it is manifest what is conceded to infirmity as pardonable. Gregorius Moralium: Sed tamen quidam dum temporalia nobis rapiunt, solummodo sunt tolerandi; quidam vero sunt servata caritate prohibendi, non sola cura ne nostra subtrahantur, sed ne rapientes non sua, semetipsos perdant. Plus enim ipsis raptoribus debemus metuere quam rebus irrationabilibus defendendis inhiare. Cum autem pro terrena re pax a corde cum proximo scinditur, apparet quod plus res quam proximus amatur. Greg., Mor., xxxi, 13: There are, who are so far to be endured, as they rob us of our worldly goods; but there are whom we ought to hinder, and that without breaking the law of charity, not only that we may not be robbed of what is ours, but lest they by robbing others destroy themselves. We ought to fear much more for the men who rob us, than to be eager to save the inanimate things they take from us. When peace with our neighbour is banished the heart on the matter of worldly possession, it is plain that our estate is more loved than our neighbour. Augustinus de Serm. Dom: Tertium vero iniuriarum genus quod ad operam pertinet, ex utroque confectum est et cum vindicta, et sine vindicta potest restitui: nam qui angariat hominem, et cogit se improbe adiuvari ab invito, et poenam improbitatis potest luere, et operam reddere. In hoc ergo genere iniuriarum, dominus docet animum Christianum esse patientissimum, et ad plura perferenda paratum; unde subdit et quicumque te angariaverit mille passus, vade cum illo alia duo. Et hoc utique monet non tam ut pedibus agas, quam ut animo sis paratus. Aug., Serm. in Mont., i, 19: The third kind of wrongs, which is in the matter of labour, consists of both such as admit restitution, and such as do not - or with or without revenge - for he who forcibly presses a man's service, and makes him give him aid against his will, can either be punished for his crime, or return the labour. In this kind of wrongs then, the Lord teaches that the Christian mind is most patient, and prepared to endure yet more than is offered; "If a man constrain thee to go with [p. 202] him a mile, go with him yet other two." This likewise is meant not so much of actual service with your feet, as of readiness of mind. Chrysostomus in Matth: Angariare enim est iniuste trahere et sine ratione vexare. Chrys., Hom. xviii: The word here used signifies to drag unjustly, without cause, and with insult. Augustinus de Serm. Dom: Sic ergo dictum putamus vade cum illo alia duo, scilicet millia, ut tria compleri voluerit, quo numero significatur perfectio, ut meminerit quisquis hoc facit, perfectam se implere iustitiam; propter quod et tribus exemplis hoc praeceptum insinuavit, et in hoc tertio exemplo, simplo duplum additur, ut triplum compleatur. Vel per hoc accipitur quod in praecipiendo tamquam tolerabilius incipiens paulatim creverit; nam primo praeberi voluit alteram maxillam, cum fuerit dextra percussa, ut minus perferre paratus sis quam pertulisti. Deinde illi qui tunicam vult tollere, iubet et pallium dimitti, vel vestimentum, secundum aliam litteram; quod aut tantumdem est, aut non multo amplius. Tertio de mille passibus, quibus addenda dicit duo millia, usque ad duplum perducit. Sed quoniam parum est non nocere, nisi et beneficium praestes, consequenter adiungit et dicit qui autem petit a te, da ei. Aug.: Let us suppose it therefore said, "Go with him other two," that the number three might be completed; by which number perfection is signified; that whoever does this might remember that he is fulfilling perfect righteousness. For which reason he conveys this precept under three examples, and in this third example, he adds a twofold measure to the one single measure, that the threefold number may be complete. Or we may so consider as though in enforcing this duty, He had begun with what was easiest to bear, and had advanced gradually. For first He commanded that when the right cheek was smitten we should turn the other also; therein shewing ourselves ready to endure another wrong less than that you have already received. Secondly, to him that would take your coat, he bids you part with your cloak, (or "garment," as some copies read,) which is either just as great a loss, or perhaps a little greater. In the third He doubles the additional wrong which He would have us ready to endure. And seeing it is a small thing not to hurt unless you further shew kindness, He adds, "To him that asketh of thee, give." Chrysostomus super Matth: Quia divitiae nostrae non sunt, sed Dei: Deus enim dispensatores divitiarum suarum voluit nos esse, non dominos. Pseudo-Chrys.: Because wealth is not ours but God's; God would have us stewards of His wealth, and not lords. Hieronymus: Sed si de eleemosynis tantum intelligamus, in pluribus pauperibus hoc stare non potest; sed et divites si semper dederint, semper dare non poterunt. Jerome: If we understand this only of alms, it cannot stand with the estate of the most part of men who are poor; even the rich if they have been always giving, will not be able to continue always to give. Augustinus de Serm. Dom: Dicit ergo: omni petenti da, non omnia petenti, ut id des quod dare honeste potes et iuste. Quid enim si pecuniam petat qua innocentem conetur opprimere? Quid si stuprum petat? Dandum est ergo quod nec tibi nec alteri noceat, quantum ab homine credi potest; et cum negaveris quod petit, indicanda est iustitia, ut non eum inanem dimittas, et aliquando melius aliquid dabis, cum petentem iniuste correxeris. Aug.: Therefore, He says not, 'Give all things to him that asks;' but, "Give to every one that asketh;" that you should only give what you can give honestly and rightly. For what if one ask for money to employ in oppressing the innocent man? What if he ask your consent to unclean sin? We must give then only what will hurt neither ourselves or others, as far as man can judge; and when you have refused an inadmissible request, that you may not send away empty him that asked, shew the righteousness of your refusal; and such correction of the unlawful petitioner will often be a better gift than the granting his suit. Augustinus ad Vincentium: Utilius enim esurienti panis tollitur, si de cibo securus iustitiam negligat, quam esurienti panis frangitur, ut vi iniustitiae seductus acquiescat. Aug., Epist., 93, 2: For with more benefit is food taken from the hungry, if [p. 203] certainty of provision causes him to neglect righteousness, than that food should be supplied to him that he may consent to a deed of violence and wrong. Hieronymus: Potest enim intelligi de pecunia doctrinae quae nunquam deficit, sed quanto plus datur, tanto amplius duplicatur. Jerome: But it may be understood of the wealth of doctrine: wealth which never fails but the more of it is given away, the more it abounds. Augustinus de Serm. Dom: Quod autem ait et volenti mutuari a te ne avertaris, ad animam referendum est; hilarem enim datorem diligit Deus. Mutuatur autem omnis qui accipit, etsi ipse non soluturus sit, quia misericordibus Deus plura restituit. Aut si non placet accipere mutuantem nisi eum qui accipit redditurus, intelligendum est dominum ipsa duo genera praestandi esse complexum: nam aut donamus, aut reddituro commendamus. Recte ergo ad hoc beneficii genus hortando dicit ne avertaris, idest, ne propterea voluntatem alienes, quasi Deus non redditurus sit, cum homo reddiderit: cum enim ex praecepto Dei facis, infructuosum esse non potest. Aug., Serm. in Mont., i, 20: That He commands, "And from him that would borrow of thee, turn not away," must be referred to the mind; for "God loveth a cheerful giver." [2 Cor 9:7] And every one that receives, indeed borrows, though it is not he that shall pay, but God, who restores to the merciful many fold. Or, if you like to understand by borrowing, only taking with promise to repay, we must understand the Lord's command as embracing both these kinds of affording aid; whether we give outright, or lend to receive again. And of this last kind of shewing mercy it is well said, "Turn not away," that is, do not be therefore backward to lend, as though, because man shall repay you, therefore God shall not; for what you do by God's command cannot be without fruit. Chrysostomus super Matth: Ergo iubet nos Christus mutuum dare, non tamen sub usuris: quia qui sic dat, non sua dat, sed aliena tollit; de uno vinculo solvit, et multis alligat; et non propter Dei iustitiam dat, sed propter proprium lucrum. Similis est etiam pecunia usuraria aspidis morsui: nam sicut venenum aspidis latenter omnia membra corrumpit, sic usura omnes facultates convertit in debitum. Pseudo-Chrys.: Christ bids us lend but not on usury; for he who gives on such terms does not bestow his own, but takes of another; he looses from one chain to bind with many, and gives not for God's righteousness sake, but for his own gain. For money taken on usury is like the bite of an asp; as the asp's poison secretly consumes the limbs, so usury turns all our possessions into debt. Augustinus ad Marcellinum: Obiciunt autem quidam, quod haec Christi doctrina rei publicae moribus nulla ex parte conveniat: nam quis, inquiunt, tolli sibi ab hoste aliquid patiatur, vel Romanae provinciae depraedatoribus non mala velit belli iure rependere? Sunt autem ista praecepta patientiae semper in cordis praeparatione retinenda, ipsaque benevolentia, ne reddatur malum pro malo, semper in voluntate complenda est. Agenda sunt autem multa etiam cum invitis benigna quadam asperitate plectendis; ac per hoc si terrena res publica praecepta Christiana custodiat, et ipsa bella sine benevolentia non gerentur, ut ad pietatis iustitiaeque pacatam societatem victis facilius consulatur; nam cui licentia iniquitatis eripitur, utiliter vincitur: quoniam nihil est infelicius felicitate peccantium, qua poenalis nutritur impunitas, et mala voluntas velut hostis interior roboratur. Aug., Epist., 138, 2: Some object that this command of Christ is altogether inconsistent with civil life in Commonwealths; Who, say they, would suffer, when he could hinder it, the pillage of his estate by an enemy; or would not repay the evil suffered by a plundered province of Rome on the plunderers according to the rights of war? But these precepts of patience are to be observed in readiness of the heart, and that mercy, not to return evil for evil, must be always fulfilled by the will. Yet must we often use a merciful sharpness in dealing with the headstrong. And in this way, if the earthly commonwealth will keep the Christian commandments, even war will not be waged without good charities, to the establishing among the vanquished peaceful harmony of godliness and righteousness. For that victory is beneficial to him from whom it snatches license to sin; since nothing is more unfortunate for sinners, than the good [p. 204] fortune of their sins, which nourishes an impunity that brings punishment after it, and an evil will is strengthened, as it were some internal enemy.
Lectio 21 43 ἠκούσατε ὅτι ἐρρέθη, ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 44 ἐγὼ δὲ λέγω ὑμῖν,
ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς, 45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 46 ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 47 καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 48 ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.43. "Ye have heard that it hath been said, 'Thou shalt love thy neighbour, and hate thine enemy.' 44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; 45. That ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46. For if ye love them which love you, what reward have ye? do not even the Publicans the same? 47. And if ye salute your brethren only, what do ye more than others? do not even the Publicans so? 48. Be ye therefore perfect, even as your Father which is in heaven is perfect."
Glossa: Docuit dominus supra, iniuriam inferenti non esse resistendum, sed ad plura perferenda paratum esse; nunc autem ulterius docet iniuriam inferentibus impendendum esse caritatis affectum simul et effectum. Et cum praemissa ad complementum iustitiae legis pertineant, convenienter hoc ultimum rite pertinet ad impletionem caritatis, quae, secundum apostolum, est legis plenitudo. Dicit ergo audistis quia dictum est: diliges proximum tuum. Gloss., non occ.: The Lord has taught above that we must not resist one who offers any injury, but must be ready even to suffer more; He now further requires us to shew to them that do us wrong both love and its effects. And as the things that have gone before pertain to the completion of the righteousness of the Law, in like manner this last precept is to be referred to the completion of the law of love, which, according to the Apostle, is the fulfilling of the Law. Augustinus de Doctr. Christ: Quod autem nullum hominem excepit qui praecepit proximum diligere, dominus in parabola semivivi relicti ostendit, dicens proximum qui erga illum extitit misericors, ut eum intelligamus proximum cui exhibendum esset misericordiae officium, si indigeret: quod nulli negandum esse, quis non videat? Domino dicente benefacite his qui oderunt vos. Aug., de Doctr. Christ., i, 30: That by the command, "Thou shalt love thy neighbour," all mankind were intended, the Lord shewed in the parable of the man who was left half dead, which teaches us that our neighbour is every one who may happen at any time to stand in need of our offices of mercy; and this who does not see must be denied to [p. 205] none, when the Lord says, "Do good to them that hate you." Augustinus de Serm. Dom: Gradum autem esse in Pharisaeorum iustitia, quae ad legem veterem pertineret, hinc intelligitur quod multi etiam eos a quibus diliguntur oderunt. Ascendit ergo aliquem gradum qui proximum diligit, quamvis adhuc oderit inimicum; unde ad hoc designandum subditur et odio habebis inimicum tuum: quae vox non est accipienda ut iubentis iusto, sed permittentis infirmo. Aug., Serm. in Mont., i, 21: That there were degrees in the righteousness of the Pharisees which was under the old Law is seen herein, that many hated even those by whom they were loved. He therefore who loves his neighbour, has ascended one degree, though as yet he hate his enemy; which is expressed in that, "and shalt hate thy enemy;" which is not to be understood as a command to the justified, but a concession to the weak. Augustinus contra Faustum: Quaero autem a Manichaeis, cur proprium velint esse legis Moysi quod dictum est antiquis oderis inimicum tuum. An et Paulus non dixit homines quosdam Deo odibiles? Quaerendum est ergo quomodo intelligatur exemplo Dei, cui dixit Paulus quosdam odibiles, odio habendos inimicos; et rursus exemplo Dei, qui facit solem suum oriri super bonos et malos, diligendos inimicos. Haec itaque regula est qua et oderimus inimicum propter id quod in eo malum est, idest iniquitatem, et diligamus inimicum propter id quod in eo bonum est, idest rationalem creaturam. Audito igitur et non intellecto quod antiquis dictum erat oderis inimicum tuum, ferebantur homines in hominis odium, cum non deberent odire nisi vitium. Hos ergo corrigit dominus cum subdit ego autem dico vobis: diligite inimicos vestros; ut qui iam dixerat: non veni solvere legem sed implere, praecipiendo utique ut diligamus inimicos, cogeret nos intelligere quomodo possemus unum eumdemque hominem et odisse propter culpam, et diligere propter naturam. Aug., cont. Faust., xix, 24: I ask the Manichaeans why they would have this peculiar to the Mosaic Law, that was said by them of old time, "thou shalt hate thy enemy?" Has not Paul said of certain men that they were hateful to God? We must enquire then how we may understand that, after the example of God, to whom the Apostle here affirms some men to be hateful, our enemies are to be hated; and again after the same pattern of Him "Who maketh his sun to rise on the evil and the good," our enemies are to be loved. Here then is the rule by which we may at once hate our enemy for the evil's sake that is in him, that is, his iniquity, and love him for the good's sake that is in him, that is, his rational part. This then, thus uttered by them of old, being heard, but not understood, hurried men on to the hatred of men, when they should have hated nothing but vice. Such the Lord corrects as He proceeds, saying, "I say unto you, Love your enemies." He who had just declared that He came "not to subvert the Law, but to fulfil it," by bidding us love our enemies, brought us to the understanding of how we may at once hate the same man for his sins whom we love for his human nature. Glossa: Sed sciendum est, in toto corpore legis non esse scriptum odio habebis inimicum tuum; sed hoc dicitur quantum ad traditionem Scribarum, quibus visum est hoc addendum, quia dominus praecepit filiis Israel persequi inimicos et delere Amalech de sub caelo. Gloss. ord.: But it should be known, that in the whole body of the Law it is no where written, Thou shalt hate thy enemy. But it is to be referred to the tradition of the Scribes, who thought good to add this to the Law, because the Lord bade the children of Israel pursue their enemies, and destroy Amalek from under heaven. Chrysostomus super Matth: Sicut enim quod dictum est non concupisces, non dictum est ad carnem, sed ad animam, sic in hoc loco caro quidem inimicum suum diligere non potest, anima autem potest: quia dilectio vel odium carnis in sensu est, animae vero in intellectu. Quando ergo nocemur ab aliquo, etsi sentimus odium, non tamen exequi volumus; cognosce quia caro nostra odit inimicum, anima vero diligit. Pseudo-Chrys.: As that, Thou shalt not lust, was not spoken to the flesh, but to the spirit, so in this the flesh indeed is not able to love its enemy, but the spirit is able; for the love and hate of the flesh is in the sense, but of the spirit is in the understanding. If then we feel hate to one who [p. 206] has wronged us, and yet will not to act upon that feeling, know that our flesh hates our enemy, but our soul loves him. Gregorius Moralium: Inimici autem dilectio tunc veraciter custoditur cum non de profectu deiicimur, nec de ruina illius laetamur. Non enim amat aliquis quem non vult esse meliorem, eumque stantem voto persequitur quem cecidisse gratulatur. Evenire tamen plerumque solet ut, non amissa caritate, et inimici nos ruina laetificet, et rursum eius gloria sine invidiae culpa contristet; cum et redeunte eo quosdam bene erigi credimus, et proficiente illo plerosque iniuste opprimi timemus. Sed ad hoc servandum est discretionis examen, ne cum nostra odia exequimur, fallamur sub specie utilitatis alienae. Oportet etiam pensare quid debemus ruinae peccatoris, et quid iustitiae ferientis; nam cum perversum quemquam omnipotens percutit, et congaudendum est iustitiae iudicis, et condolendum miseriae pereuntis. Greg., Mor., xxii, 11: Love to an enemy is then observed when we are not sorrowful at his success, or rejoice in his fall. We hate him whom we wish not to be bettered, and pursue with ill-wishes the prosperity of the man in whose fall we rejoice. Yet it may often happen that without any sacrifice of charity, the fall of an enemy may gladden us, and again his exaltation make us sorrowful without any suspicion of envy; when, namely, by his fall any deserving man is raised up, or by his success any undeservedly depressed. But herein a strict measure of discernment must be observed, lest in following out our own hates, we hide it from ourselves under the specious pretence of others' benefit. We should balance how much we owe to the fall of the sinner, how much to the justice of the Judge. For when the Almighty has struck any hardened sinner, we must at once magnify His justice as Judge, and feel with the other's suffering who perishes. Glossa: Qui autem sunt contra Ecclesiam, tribus modis ei adversantur: odio, verbis, cruciatu corporis. Ecclesia contra diligit, unde dicit diligite inimicos vestros; benefacit, unde sequitur benefacite his qui oderunt vos; et orat, unde sequitur et orate pro persequentibus et calumniantibus vos. Gloss. ord.: They who stand against the Church oppose her in three ways; with hate, with words, and with bodily tortures. The Church on the other hand loves them, as it is here, "Love your enemies;" does good to them, as it is, "Do good to them that hate you;" and prays for them, as it is, "Pray for them that persecute you and accuse you falsely." Hieronymus: Multi praecepta Dei imbecillitate sua, non sanctorum viribus aestimantes, impossibilia putant esse quae praecepta sunt; et dicunt sufficere virtutibus, non odisse inimicos; ceterum diligere plus praecipi quam humana natura patiatur. Sciendum est ergo Christum non impossibilia praecipere, sed perfecta; quae fecit David in Saul et Absalon; Stephanus quoque martyr pro lapidantibus deprecatus est, et Paulus anathema cupit esse pro persecutoribus suis. Hoc autem Iesus et docuit et fecit, dicens: pater, ignosce illis. Jerome: Many measuring the commandments of God by their own weakness, not by the strength of the saints, hold these commands for impossible, and say that it is virtue enough not to hate our enemies; but to love them is a command beyond human nature to obey. But it must be understood that Christ enjoins not impossibilities but perfection. Such was the temper of David towards Saul and Absalom; the Martyr Stephen also prayed for his enemies while they stoned him, and Paul wished himself anathema for the sake of his persecutors. [Rom 9:3] Jesus both taught and did the same, saying, "Father, forgive them, for they know not what they do." [Luke 23:34] Augustinus Enchir: Sed perfectorum sunt ista filiorum Dei: quo quidem se debet omnis fidelis extendere, et humanum animum ad hunc affectum, orando Deum secumque luctando, perducere. Tamen hoc tam magnum bonum, tantae multitudinis non est, quantam credimus exaudiri, cum in oratione dicitur: dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Aug., Enchir., 73: These indeed are examples of the perfect sons of God; yet to this should every believer aim, and seek by prayer to God, and struggles with himself to raise his human spirit to this [p. 207] tempter. Yet this so great blessing is not given to all those multitudes which we believe are heard when they pray, "Forgive us our debts, as we forgive our debtors." Augustinus de Serm. Dom: Oritur autem hic quaestio, quod huic praecepto domini in quo nos hortatur orare pro inimicis, multae aliae Scripturae partes videntur adversae: quia in prophetis inveniuntur multae imprecationes adversus inimicos, ut est illud Ps. 108, 9: fiant filii eius pupilli. Sed sciendum, quod prophetae solent figura imprecantis futura praedicere. Sed illud magis movet quod dicit Ioannes: est autem peccatum ad mortem, non pro illo dico ut oret quis; aperte enim ostendit esse aliquos fratres pro quibus orare nobis non praecipitur, per hoc quod praemittit: si quis scit peccare fratrem suum etc., cum dominus etiam pro persecutoribus nos iubeat orare. Nec ista quaestio solvi potest, nisi fateamur aliqua peccata esse in fratribus, quae inimicorum persecutione sunt graviora. Nam et Stephanus orat pro eis a quibus lapidatur, quia nondum Christo crediderant; et apostolus Paulus non orat pro Alexandro, quia frater erat et, per invidentiam, fraternitatem oppugnando peccaverat. Pro quo autem non oras, iam non contra illum oras. Sed quid agimus de his contra quos oratum a sanctis accipimus, non ut corrigerentur (nam hoc modo pro ipsis potius oratum est), sed illam ultimam damnationem, non sicut contra domini traditorem per prophetam (nam illa, praedictio futurorum, non optatio supplicii fuit), sed sicut in Apocalypsi legimus martyres orare ut vindicentur? Sed hinc non oportet moveri. Quis enim audeat affirmare utrum contra ipsos homines, an contra regnum peccati petierint? Nam ipsa iustitiae et misericordiae vindicta martyrum, ut evertatur regnum peccati, quo regnante tanta perpessi sunt. Destruitur autem partim correctione hominum, partim damnatione perseverantium in peccato. Nonne tibi videtur Paulus in seipso Stephanum vindicasse cum dicit: castigo corpus meum et in servitutem redigo? Aug., Serm. in Mont., i, 21: Here arises a question, that this commandment of the Lord, by which He bids us pray for our enemies, seems opposed by many other parts of Scripture. In the Prophets are found many imprecations upon enemies; such as that in the 108th Psalm, "Let his children be orphans." [Ps 109:9] But it should be known, that the Prophets are wont to foretell things to come in the form of a prayer or wish. This has more weight as a difficulty that John say, "There is a sin unto death, I say not that he shall pray for it;" [1 John 5:16] plainly shewing, that there are some brethren for whom he does not bid us pray; for what went before was, "If any know his brother sin a sin, &c." Yet the Lord bids us pray for our persecutors. This question can only be resolved, if we admit that there are some sins in brethren more grievous than the sin of persecution in our enemies. For thus Stephen prays for those that stoned him, because they had not yet believed on Christ; but the Apostle Paul does not pray for Alexander though he was a brother [2 Tim 4:14], but had sinned by attacking the brotherhood through jealousy. But for whom you pray not, you do not therein pray against him. What must we say then of those against whom we know that the saints have prayed, and that not that they should be corrected, (for that would be rather to have prayed for them), but for their eternal damnation; not as that prayer of the Prophet against the Lord's betrayer, for that is a prophecy of the future, not an imprecation of punishment; but as when we read in the Apocalypse the Martyrs' prayer that they may be avenged. [Rev 6:10] But we ought not to let this affect us. For who may dare to affirm that they prayed against those persons themselves, and not against the kingdom of sin? For that would be both a just and a merciful avenging of the Martyrs, to overthrow that kingdom of sin, under the continuance of which they endured all those evils. And it is overthrown by correction of some, and damnation of such as abide in sin. Does not Paul seem to you to have avenged Stephen on his own body, as he speaks, "I chastise my body, and bring [p. 208] it into subjection." [1 Cor 9:27] Augustinus de quaest. Nov. et Vet. Testam: Vel animae occisorum clamant, vindicari se postulantes; sicut sanguis Abel clamavit de terra non voce, sed ratione. Nam et opus opificem laudare dicitur per hoc ipsum quod videntem se oblectet; non enim tam impatientes sunt sancti ut urgeant fieri quod sciunt tempore praefinito futurum. Pseudo-Aug., Hil. Quaest. V. and N. Test. q. 68: And the souls of them that are slain cry out to be avenged; as the blood of Abel cried out of the ground not with a voice, but in spirit [margin note: ratione]. As the work is said to laud the workman, when he delights himself in the view thereof; for the saints are not so impatient as to urge on what they know will come to pass at the appointed time. Chrysostomus in Matth: Vide autem quot gradus ascendit, et qualiter nos in ipsum virtutis verticem statuit. Primus gradus est non incipere iniuriam; secundus ut iniuriam ulciscens, aequali supplicio sis contentus; tertius non facere vexanti quae quis passus est; quartus exponere seipsum ad patiendum mala; quintus amplius se tribuere quam ille vult qui fecit mala; sextus non odio habere eum qui hoc operatur; septimus diligere; octavus benefacere; nonus pro ipso orare. Et quia magnum erat praeceptum, praeclarum praemium subdit, scilicet fieri similes Deo; unde dicit ut sitis filii patris vestri qui in caelis est. Chrys.: Note through what steps we have now ascended hither, and how He has set us on the very pinnacle of virtue. The first step is, not to begin to do wrong to any; the second, that in avenging a wrong done to us we be content with retaliating equal; the third, to return nothing of what we have suffered; the fourth, to offer one's self to the endurance of evil; the fifth, to be ready to suffer even more evil than the oppressor desires to inflict; the sixth, not to hate him of whom we suffer such things; the seventh, to love him; the eighth, to do him good; the ninth, to pray for him. And because the command is great, the reward proposed is also great, namely, to be made like unto God, "Ye shall be the sons of your Father which is in heaven." Hieronymus: Si quis enim praecepta Dei custodiat, filius Dei efficitur; ergo non in natura filius est, hic scilicet de quo loquitur, sed arbitrio suo. Jerome: For whoso keeps the commandments of God is thereby made the son of God; he then of whom he here speaks is not by nature His son, but by his own will. Augustinus de Serm. Dom: Ex illa autem regula intelligendum est quod hic dicitur, qua et Ioannes dicit: dedit eis potestatem filios Dei fieri. Unus enim naturaliter filius est; nos autem potestate accepta efficimur filii, inquantum illa quae ab eo praecipiuntur implemus. Itaque non ait: facite ista, quia estis filii; sed: facite ista, ut sitis filii. Cum autem ad hoc nos vocat, ad similitudinem suam vocat; unde sequitur qui solem suum facit oriri super bonos et malos, et pluit super iustos et iniustos. Potest autem per solem intelligi non iste visibilis, sed ille de quo dicitur: vobis qui timetis nomen domini, orietur sol iustitiae, et per pluviam irrigatio doctrinae veritatis, quia et bonis et malis apparuit et evangelizatus est Christus. Aug., Serm. in Mont., i, 23: After that rule we must here understand of which John speaks, "He gave them power to be made the sons of God." One is His Son by nature; we are made sons by the power which we have received; that is, so far as we fulfil those things that we are commanded. So He says not, Do these things because ye are sons; but, do these things that ye may become sons. In calling us to this then, He calls us to His likeness, for He saith, "He maketh His sun to rise on the righteous and the unrighteous." By the sun we may understand not this visible, but that of which it is said, "To you that fear the name of the Lord, the Sun of righteousness shall arise;" [Mal 4:2] and by the rain, the water of the doctrine of truth; for Christ was seen, and was preached to good as well as bad. Hilarius in Matth.: Vel in Baptismi et spiritus sacramento tribuit solem et pluviam. Hilary: Or, the sun and rain have reference to the baptism with water and Spirit. Augustinus de Serm. Dom: Vel potest accipi sol iste visibilis, et pluvia qua fructus gignuntur: quia iniqui in libro sapientiae plangunt: sol non ortus est nobis. Et de pluvia spirituali dicitur: mandabo nubibus meis ne pluant super eam. Sed sive hoc sive illud, magna Dei bonitate fit, quae nobis imitanda praecipitur. Non autem solum ait qui facit solem oriri, sed addidit suum, idest quem ipse fecit; ut hinc admoneremur quanta liberalitate ex praecepto eius praestare debemus quod non creamus, sed ex muneribus eius accipimus. Aug.: Or we may take it of this visible sun, and of the rain by which the fruits are nourished, as the wicked mourn in the book of Wisdom, [p. 209] "The Sun has not risen for us." [Wis 5:6] And of the rain it is said, "I will command the clouds that they rain not on it." [Isa 5:6] But whether it be this or that, it is of the great goodness of God, which is set forth for our imitation. He says not, 'the sun,' but, "His sun," that is, the sun which Himself has made, that hence we may be admonished with how great liberality we ought to supply those things that we have not created, but have received as a boon from Him. Augustinus ad Vincentium: Sed sicut ista dona eius laudamus, ita etiam flagella in eos quos diligit cogitemus. Unde non omnis qui parcit, amicus est, nec omnis qui verberat, inimicus; melius est enim cum severitate diligere, quam cum lenitate decipere. Aug., Epist., 93, 2: But as we laud Him for His gifts, let us also consider how He chastises those whom He loves. For not every one who spares is a friend, nor every one who chastises an enemy; it is better to love with severity, than to use lenity wherewith to deceive [margin note: see Prov. 27:6]. Chrysostomus super Matth: Caute autem dixit super iustos et iniustos, non super iustos ut iniustos: quia omnia bona Deus non propter homines dat, sed propter sanctos, sicut et flagella propter peccatores; sed in nobis non separat peccatores a iustis, ne desperent; nec in malis iustos a peccatoribus, ne glorientur; maxime cum malis bona non prosint quae male viventes ad praeiudicium suum percipiunt; nec bonis mala noceant, sed magis prosint ad iustitiae lucrum. Pseudo-Chrys.: He was careful to say, "On the righteous and the unrighteous;' for God gives all good gifts not for men's sake, but for the saints' sake, as likewise chastisements for the sake of sinners. In bestowing His good gifts, He does not separate the sinners from the righteous, that they should not despair; so in His inflictions, not the righteous from sinners that they should be made proud; and that the more, since the wicked are not profited by the good things they receive, but turn them to their hurt by their evil lives; nor are the good hurt by the evil things, but rather profit to increase of righteousness. Augustinus de Civ. Dei: Nam bonus temporalibus bonis non extollitur, nec malis frangitur. Malus autem ideo huiusmodi infelicitate punitur, quia felicitate corrumpitur. Vel ideo ista temporalia bona et mala utrisque voluit esse communia, ut nec bona cupidius appetantur, quae mali habere cernuntur, nec mala turpiter evitentur, quibus et boni afficiuntur. Aug., City of God, book 1, ch. 8: For the good man is not puffed up by worldly goods, nor broken by worldly calamity. But the bad man is punished in temporal losses, because he is corrupted by temporal gains. Or for another reason He would have good and evil common to both sorts of men, that good things might not be sought with vehement desire, when they were enjoyed even by the wicked; nor the evil things shamefully avoided, when even the righteous are afflicted by them. Glossa: Amare autem amantem, naturae est; inimicum vero amare est caritatis; et ideo sequitur si enim diligitis eos qui vos diligunt, quam mercedem habebitis, scilicet in caelo? Nullam: de his enim dicitur: recepistis mercedem vestram. Sed tamen haec oportet facere, illa non omittere. Gloss, non occ.: To love one that loves us is of nature, but to love our enemy of charity. "If ye love them who love you, what reward have ye?" to wit, in heaven. None truly, for of such it is said, "Ye have received your reward." But these things we ought to do, and not leave the other undone. Rabanus: Si ergo peccatores erga dilectores suos natura duce volunt esse benefici, multo magis vos maioris dilectionis signo amplecti debetis etiam non amantes; unde sequitur nonne et publicani hoc faciunt? Idest qui publica vectigalia exigunt, vel qui publica negotia saeculi vel lucra sectantur. Rabanus: If then sinners be led by nature to shew kindness to those that love them, with how much greater shew of affection ought you not to embrace even those that do not love you? For it follows, "Do not even the publicans so?" [p. 210] "The publicans" are those who collect the public imposts; or perhaps those who pursue the public business or the gain of this world. Glossa: Si vero pro his tantum oraveritis qui aliqua affinitate vobis coniuncti sunt, quid amplius habet beneficium vestrum quam infidelium? Unde sequitur et si salutaveritis fratres vestros tantum, quid amplius facitis? Salutatio enim est quaedam species orationis. Nonne et ethnici hoc faciunt? Gloss. non occ.: But if you only pray for them that are your kinsfolk, what more has your benevolence than that of the unbelieving? Salutation is a kind of prayer. Rabanus: Idest gentiles: nam ethnos Graece, Latine gens dicitur, qui tales sunt ut fuerunt geniti, scilicet sub peccato. Rabanus: Ethnici, that is, the Gentiles, for the Greek word is translated 'gens' in Latin; those, that is, who abide such as they were born, to wit, under sin. Remigius: Quia vero perfectio dilectionis ultra dilectionem inimicorum non potest procedere, ideo postquam dominus praecepit diligere inimicos, subiunxit estote ergo et vos perfecti, sicut et pater vester caelestis perfectus est. Ipse quidem perfectus est ut omnipotens, homo autem ut ab omnipotente adiutus: nam sicut quandoque in Scripturis pro veritate et aequalitate accipitur, ut ibi: sicut fui cum Moyse, ita ero et tecum; aliquando autem pro similitudine, ut hic. Remig.: Because the utmost perfection of love cannot go beyond the love of enemies, therefore as soon as the Lord has bid us love our enemies, He proceeds, "Be ye then perfect, as your Father which is in heaven is perfect." He indeed is perfect, as being omnipotent; man, as being aided by the Omnipotent. For the word 'as' is used in Scripture, sometimes for identity, and equality, as in that, "As I was with Moses, so will I be with thee;" [Josh 1:5] sometimes to express likeness only as here. Chrysostomus super Matth: Sicut enim filii carnales similant patres in aliquo corporis signo, ita filii spirituales Deum in sanctitate. Pseudo-Chrys.: For as our sons after the flesh resemble their fathers in some part of their bodily shape, so do spiritual sons resemble their father God, in holiness.
Caput 6 Gospel of Matthew, Chapter 6 [p. 211] Lectio "22" 1 προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς: εἰ δὲ μή γε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς.
1. "Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in Heaven."
Glossa: Postquam Christus legem quantum ad praecepta implevit, incipit nunc eam adimplere quantum ad promissa, ut pro caelesti mercede praecepta Dei faciamus, non pro terrenis quae lex promittebat. Omnia autem terrena ad duo potissima reducuntur: scilicet ad humanam gloriam, et ad terrenorum affluentiam; quorum utrumque in lege promissum esse videtur. De gloria enim dicitur in Deuteronomio: faciet te dominus excelsiorem cunctis gentibus quae versantur in terra. De affluentia vero temporalium ibidem subditur: abundare te faciet dominus in omnibus bonis. Et ideo dominus haec duo ab intentione fidelium excludit, scilicet gloriam et terrenorum affluentiam. Sed sciendum quod appetitus gloriae propinquus est virtuti. Gloss., non occ.: Christ having now fulfilled the Law in respect of commandments, begins to fulfil it in respect of promises, that we may do God's commandments for heavenly wages, not for the earthly which the Law held out. All earthly things are reduced to two main heads, viz. human glory, and abundance of earthly goods, both of which seem to be promised in the Law. Concerning the first is that spoken in Deuteronomy, "The Lord shall make thee higher than all the nations who dwell on the face of the earth." [Deut 28:1] And in the same place it is added of earthly wealth, "The Lord shall make thee abound in all good things." Therefore the Lord now forbids these two things, glory and wealth, to the attention of believers. Chrys., Hom. xix: Yet be it known that the desire of fame is near a kin to virtue. Chrysostomus super Matth: Ubi enim res agitur gloriosa, ibi facilius invenit locum gloriationis occasio; et ideo intentionem gloriae primo dominus excludit: prae omnibus enim vitiis carnalibus periculosius hoc esse in hominibus intellexit: cum enim omnia mala servos Diaboli vexent, concupiscentia vanae gloriae magis vexat servos Dei quam servos Diaboli. Pseudo-Chrys.: For when any thing truly glorious is done, there ostentation has its readiest occasion; so the Lord first shuts out all intention of seeking glory; as He knows that this is of all fleshly vices the most dangerous to man. The servants of the Devil are tormented by all kinds of vices; but it is the desire of empty glory that torments the servants of the Lord more than the servants of the Devil. Prosper in libro Sentent. August.: Quas etiam vires nocendi habeat humanae gloriae amor, non sentit nisi qui ei bellum indixerit: quia etsi cuiquam facile est laudem non cupere dum negatur, difficile tamen est ea non delectari cum offertur. Aug., Prosper. Lib. Sentent. 318: How great strength the love of human glory has, none feels, but he who has proclaimed war against it. For though it is easy for any not to wish for praise when it is denied him, it is difficult not to be pleased with it when it is offered. Chrysostomus super Matth: Intuere autem qualiter incepit velut de fera aliqua difficile cognita disputans, et apta furari eum qui non valde vigilat: occulte enim ingreditur, et omnia quae intus sunt, insensibiliter aufert. Chrys.: Observe how He has begun as it were describing some beast hard to be discerned, [p. 212] and ready to steal upon him who is not greatly on his guard against it; it enters in secretly, and carries off insensibly all those things that are within. Chrysostomus in Matth: Et ideo hoc cautius cavendum mandat dicens attendite ne iustitiam vestram faciatis coram hominibus. Cor autem nostrum attendere debemus: invisibilis enim est serpens quem observare iubemur, et latenter ingreditur et seducit. Sed in corde mundo si surreptio inimici successerit, mox homo iustus discernit quia spiritu alieno pulsatur; si autem cor fuerit iniquitatibus plenum, suggestionem Diaboli non facile intelligit; et ideo praemisit ne irascaris, ne concupiscas: quia qui malis istis subiectus est, cor suum non potest attendere. Sed quomodo potest fieri ut non coram hominibus eleemosynam faciamus? Aut si fiat, quomodo non sentiemus? Si enim praesente aliquo occurrerit pauper, quomodo dabitur ei absconse? Sed educendo eum in secreto, videtur quia datur. Sed considera, quia non dixit: ne tantum coram hominibus faciatis; sed addidit ut videamini ab eis. Qui ergo non ideo facit ut ab hominibus videatur, etsi coram hominibus fecerit, non tamen coram hominibus fecisse videtur: qui enim aliquid facit propter Deum, neminem videt in corde suo nisi Deum propter quem facit; sicut artifex eum semper habet prae oculis qui sibi opus faciendum commisit. Pseudo-Chrys.: And therefore he enjoins this to be more carefully avoided, "Take heed that ye do not your righteousness before men." It is our heart we must watch, for it is an invisible serpent that we have to guard against, which secretly enters in and seduces; but if the heart be pure into which the enemy has succeeded in entering in, the righteous man soon feels that he is prompted by a strange spirit; but if his heart were full of wickedness, he does not readily perceive the suggestion of the Devil, and therefore He first taught us, "Be not angry, Lust not," for that he who is under the yoke of these evils cannot attend to his own heart. But how can it be that we should not do our alms before men. Or if this may be, how can they be so done that we should not know of it. For if a poor man come before us in the presence of any one, how shall we be able to give him alms in secret? If we lead him aside, it must be seen that we shall give him. Observe then that He said not simply, "Do not before men," but added, "to be seen of them." He then who does righteousness not from this motive, even if he does it before the eyes of men, is not to be thought to be herein condemned; for he who does any thing for God's sake, sees nothing in his heart but God, for whose sake he does it; as a workman has always before his eyes him who has entrusted him with the work to do. Gregorius Moralium: Si ergo dantis gloriam quaerimus, et publicata nostra opera in conspectu illius occulta servamus; si vero per hoc nostram laudem concupiscimus, foras ab eius conspectu iam fusa sunt, etiam si a multis ignorentur. Sed valde perfectorum est, sic ostenso opere, auctoris gloriam quaerere, ut de illata laude, privata nesciant exultatione gaudere, quam infirmi quia perfecte contemnendo non superant, necesse est ut bonum quod operantur, abscondant. Greg., Mor., viii, 48: If then we seek the fame of giving, we make even our public deeds to be hidden in His sight; for if herein we seek our own glory, then they are already cast out of His sight, even though there be many by whom they are yet unknown. It belongs only to the thoroughly perfect, to suffer their deeds to be seen, and to receive the praise of doing them in such sort that they are lifted up with no secret exultation; whereas they that are weak, because they cannot attain to this perfect contempt of their own fame, must needs hide those good deeds that they do. Augustinus de Serm. Dom.: In hoc vero quod dicit ut videamini ab eis, nihil addens, apparet hoc eum prohibuisse ut ibi finem nostri propositi collocemus. Nam et apostolus qui dicit: si adhuc hominibus placerem, Christi servus non essem, alio loco dicit: ego omnibus per omnia placeo. Quod non ideo facit ut placeret hominibus, sed Deo, ad cuius amorem corda hominum volebat convertere ex eo quod eis placebat; sicut non absurde loqueretur qui diceret: in hoc opere quo navem quaero, non navem quaero, sed patriam. Aug., Serm. in Mont., ii, 1: In saying only, "That ye be seen of men," without any addition, He seems to have forbidden that we should make that the end of our actions. For the Apostle who declared, "If I yet pleased men, I should not be the servant of Christ;" [Gal 1:10] says in another place, "I please [p. 213] all men in all things. [1 Cor 10:33] This he did not that he might please men, but God, to the love of whom he desires to turn the hearts of men by pleasing them. As we should not think that he spoke absurdly, who should say, In this my pains in seeking a ship, it is not the ship I seek, but my country. Augustinus de Serm. Dom: Dicit autem ut videamini ab eis, quia sunt quidam qui sic faciunt iustitiam coram hominibus ut non videantur ab eis, sed ut ipsa opera videantur, et glorificetur pater qui in caelis est: non enim suam iustitiam deputant, sed eius cuius fide vivunt. Aug., Serm. 54. 2: He says this, "that ye be seen of men," because there are some who so do their righteousness before men that themselves may not be seen, but that the works themselves may be seen, and their Father who is in heaven may be glorified; for they reckon not their own righteousness, but His, in the faith of whom they live. Augustinus de Serm. Dom: In hoc etiam quod addit alioquin mercedem non habebitis apud patrem vestrum qui in caelis est, nihil aliud demonstrat, nisi illud, nos cavere oportere ne humanam laudem pro nostrorum operum mercede quaeramus. Aug., Serm. in Mont.: That He adds, "Otherwise ye shall not have your reward before your Father who is in heaven," signifies no more than that we ought to take heed that we seek not praise of men in reward of our words. Chrysostomus super Matth: Quid autem a Deo recipies qui Deo nihil dedisti? Nam quod propter Deum fit, Deo datur, et ab eo recipitur; quod autem propter homines fit, in ventos effunditur. Quae est autem sapientia res dare, et verba vacua comparare, et mercedem Dei contemnere? Vel illum aspice a quo laudem expectas, qui te propter Deum facere putat; alioquin vituperaret te magis. Ille autem qui plena quidem voluntate propter homines facit, ille propter homines fecisse videtur. Si autem per alicuius cor cogitatio vana ascendit, desiderans hominibus apparere, anima autem intelligens contradicit, ille non propter homines fecisse videtur: quia quod cogitavit, passio carnis est; quod elegit, iudicium animae. Pseudo-Chrys.: What shall you receive from God, who have given God nothing? What is done for God's sake is given to God, and received by Him; but what is done because of men is cast to the winds. But that wisdom is it, to bestow our goods, to reap empty words, and to have despised the reward of God? Nay you deceive the very man for whose good word you look; for he thinks you do it for God's sake, otherwise he would rather reproach then command you. Yet must we think him only to have done his work because of men, who does it with his whole will and intention governed by the thought of them. But if an idle thought, seeking to be seen of men, mount up in any one's heart, but is resisted by the understanding spirit, he is not thereupon to be condemned of man-pleasing; for that the thought came to him was the passion of the flesh, what he chose was the judgment of his soul.
Lectio 23 2 ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων: ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 3 σοῦ δὲ ποιοῦντος ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, 4 ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ: καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.
2. "Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3. But when thou doest alms, let not thy left hand know what thy right hand doeth: [p. 214] 4. That thine alms may be in secret: and thy Father which seeth in secret Himself shall reward thee openly.
Augustinus de Serm. Dom: Generaliter supra dominus iustitiam nominavit cum dixit: attendite ne iustitiam etc.; nunc autem per partes exequitur. Aug., Serm. in Mont., ii, 2: Above the Lord had spoken of righteousness in general. He now pursues it through its different parts. Chrysostomus super Matth: Ponit autem tria fortia bona, scilicet eleemosynam, orationem et ieiunium, contra tria mala adversus quae dominus tentationis bellum suscepit: pugnavit enim pro nobis contra gulam in eremo, contra avaritiam supra montem, contra vanam gloriam supra templum. Est ergo eleemosyna quae dispergit, contra avaritiam quae congregat; ieiunium contra gulam, quia ei contrarium; oratio vero contra vanam gloriam, quia cum omne malum ex malo nascatur, sola vana gloria de bono procedit: ideo non destruitur per bonum, sed magis nutritur: nullum ergo remedium potest esse contra vanam gloriam nisi oratio sola. Pseudo-Chrys., Hom. xv: He opposes three chief virtues, alms, prayer, and fasting, to three evil things against which the Lord undertook the war of temptation. For He fought for us in the wilderness against gluttony; against covetousness on the mount; against false glory on the temple. It is alms that scatter abroad against covetousness which heaps up; fasting against gluttony which is its contrary; prayer against false glory, seeing that all other evil things come out of evil, this alone comes out of good; and therefore it is not overthrown but rather nourished of good, and has no remedy that may avail against it but prayer only. Ambrosius: Omnis autem sententia disciplinae Christianae in misericordia et pietate est; et ideo ab eleemosyna incipit, dicens cum ergo facis eleemosynam, noli tuba canere ante te. Ambrosiaster, Comm. in Tim. 4, 8: The sum of all Christian discipline is comprehended in mercy and piety, for which reason He begins with almsgiving. Chrysostomus super Matth: Tuba autem est omnis actus vel sermo per quem operis iactantia demonstratur; puta, qui facit eleemosynam quando aliquem videt praesentem vel intercedente aliquo, aut honestiori personae quae potest retribuere; alias autem non facit. Sed et si in loco secreto fecerit eo proposito ut laudabilis videatur, tuba est. Pseudo-Chrys.: The trumpet stands for every act or word that tends to a display of our works; for instance, to do alms if we know that some other person is looking on, or at the request of another, or to a person of such condition that he may make us return; and unless in such cases not to do them. Yea, even if in some secret place they are done with intent to be thought praiseworthy, then is the trumpet sounded. Augustinus de Serm. Dom: Sic ergo quod dicit noli tuba canere ante te, ad hoc respicit quod superius ait attendite ne iustitiam vestram faciatis coram hominibus. Aug.: Thus what He says, "Do not sound a trumpet before thee," refers to what He had said above, "Take heed that ye do not your righteousness before men." Hieronymus in Matth.: Qui autem tuba canit eleemosynam faciens, hypocrita est; et ideo subdit sicut hypocritae faciunt. Jerome: He who sounds a trumpet before him when he does alms is a hypocrite. Whence he adds, "as the hypocrites do." Isidorus Etymolog.: Nomen hypocritae tractum est a specie eorum qui in spectaculis contecta facie incedunt, distinguentes vultum vario colore, ut ad personae, quam simulant, colorem perveniant, modo in specie viri, modo in feminae, ut fallant populum dum in ludis agunt. Isid., Etym. x. ex Aug. Serm.: The name 'hypocrite' is derived from the appearance of those who in the shows are disguised in masks, variously coloured according to the character they represent, sometimes male, sometimes female, to impose on the spectators while they act in the games. Augustinus de Serm. Dom: Sicut ergo hypocritae, idest simulatores, tamquam imitatores personarum aliarum, agunt partes illius quod non sunt - non enim qui agit partes Agamemnonis, vere ipse est, sed simulat eum -, sic et in Ecclesiis in omni vita humana quisquis se vult videri quod non est, hypocrita est: simulat enim se iustum et non exhibet, qui totum fructum in laude hominum ponit. Aug.: As then the hypocrites, (a word meaning 'one who feigns,') as personating the characters of other men, act parts which are not naturally their own - for he who personates Agamemnon, is not really [p. 215] Agamemnon, but feigns to be so - so likewise in the Churches, whosoever in his whole conduct desires to seem what he is not, is a hypocrite; he feigns himself righteous and is not really so, seeing his only motive is praise of men. Glossa: Et ideo subdit loca publica, cum dicit in synagogis et vicis; et finem intentum cum subdit ut honorificentur ab hominibus. Gloss., non occ.: In the words, "in the streets and villages," he marks the public places which they selected; and in those, "that they may receive honour of men," he marks their motive. Gregorius Moralium: Sciendum vero est, quod sunt nonnulli qui et sanctitatis habitum tenent, et perfectionis meritum exequi non valent; quos nequaquam credendum est inter hypocritarum numerum currere: quia aliud est infirmitate, aliud callida simulatione peccare. Greg., Mor., xxxi, 13: It should be known, that there are some who wear the dress of sanctity, and are not able to work out the merit of perfection, yet who must in no wise be numbered among the hypocrites, because it is one thing to sin from weakness, another from crafty affectation. Augustinus: Tales autem qui simulatione peccant, ab inspectore cordis Deo mercedem non capiunt, nisi fallaciae supplicium; et ideo subditur amen dico vobis, receperunt mercedem suam. Aug., Serm. in Mont., ii, 2: And such sinners receive from God the Searcher of hearts none other reward than punishment of their deceitfulness; "Verily I say unto you, they have their reward." Hieronymus: Non Dei mercedem, sed suam: laudati enim sunt ab hominibus, quorum causa exercuere virtutes. Jerome: A reward not of God, but of themselves, for they receive praise of men, for the sake of which it was that they practised their virtues. Augustinus de Serm. Dom: Hoc autem respicit ad illud quod supra posuit alioquin mercedem non habebitis apud patrem vestrum. Sic ergo non quomodo illi eleemosynam facias, sed quomodo facienda sit, iubet convenienter, cum dicit te autem faciente eleemosynam, nesciat sinistra tua quid faciat dextera tua. Aug.: This refers to what He had said above, "Otherwise ye shall have no reward of your Father which is in heaven;" and He goes on to shew them that they should not do their alms as the hypocrites, but teaches them how they should do them. Chrysostomus in Matth: Hoc autem per superabundantiam dicitur, ac si dicat: si possibile est teipsum ignorare, et ipsas manus latere possibile esset, studiosissimum est tibi. Chrys.: "Let not thy left hand know what thy right hand doeth," is said as an extreme expression, as much as to say, If it were possible, that you should not know yourself, and that your very hands should be hid from your sight, that is what you should most strive after. Chrysostomus super Matth: Apostoli autem interpretantur in libro canonum sic: dextera est populus Christianus, qui est ad dexteram Christi; sinistra autem est omnis populus, qui est ad sinistram. Hoc ergo dicit, ne Christiano eleemosynam faciente, qui est dextera, infidelis aspiciat, qui est sinistra. Pseudo-Chrys.: The Apostles in the book of the Constitutions, interpret thus; The right hand is the Christian people which is at Christ's right hand; the left hand is all the people who are on His left hand. He means then, that when a Christian does alms, the unbeliever should not see it. Augustinus de Serm. Dom: Sed secundum hoc videbitur nulla esse culpa velle placere fidelibus, cum tamen in quorumlibet hominum laude finem boni operis constituere prohibeamur. Ut autem te imitentur quibus facta tua placuerint, non tantum fidelibus, sed etiam infidelibus exhibendum est. Si autem (ut alii dicunt) sinistram inimicum putaveris, ut nesciat inimicus tuus cum eleemosynam facis, cur ipse dominus inimicis Iudaeis circumstantibus misericorditer sanavit homines? Deinde quomodo cum ipso inimico faciemus, ut illud impleamus praeceptum: si esurierit inimicus tuus, ciba illum? Tertia opinio est ridenda eorum qui dicunt, sinistrae nomine uxorem significari; ut quoniam in re familiari tenaciores pecuniarum solent esse feminae, lateat eas cum aliquid viri alienis impendunt, propter domesticas lites. Non autem solis viris hoc praeceptum datum est, sed etiam feminis; cui ergo sinistrae iubetur femina occultare opus misericordiae suae? An etiam vir sinistra erit feminae? Quod si quispiam putat, cum praeceptum sit talibus, ut se invicem bonis moribus lucrifaciant, non sibi debent occultare bona opera sua: nec furta facienda sunt ut promereatur Deus. Quod si occultandum est aliquid quamdiu alterius infirmitas id aequo animo non potest sustinere, quamvis non illicite fiat, non tamen femina per sinistram significari facile apparet totius capituli significatione; et etiam quam sinistram vocet. Quod enim in hypocritis culpatum est, quod scilicet laudes hominum quaerunt, hoc tu facere vetaris; quapropter sinistra videtur significare delectationem laudis, dextera autem significat intentionem implendi praecepta divina. Cum ergo conscientiae facienti eleemosynam miscet se appetitio laudis humanae, fit sinistra conscientia dexterae. Nesciat ergo sinistra, idest, non se misceat conscientiae tuae laudis humanae appetitio. Dominus autem noster multo magis prohibet solam sinistram in nobis operari, quam eam miscere operibus dexterae. Quo autem fine hoc dixerit, ostendit cum subdit ut sit eleemosyna vestra in abscondito, idest in ipsa bona conscientia, quae humanis oculis demonstrari non potest, nec verbis aperiri, quandoquidem multi multa mentiuntur. Sufficit autem tibi ad promerendum praemium ipsa conscientia, si ab eo expectas praemium qui solus conscientiae inspector est. Et hoc est quod subditur et pater tuus, qui videt in abscondito, reddet tibi. Multa Latina exemplaria habent reddet tibi palam. Aug.: But according to this interpretation, it will be no fault to have a respect to pleasing the faithful; and yet we are forbidden to propose as the end of any good work the pleasing of any kind of men. Yet if you would have men to imitate your actions which may be pleasing to them, they must be done before unbelievers as well as believers. If again, according to another interpretation, we take the left hand to mean our enemy, and that our enemy should not know when we do our alms, why [p. 216] did the Lord Himself mercifully heal men when the Jews were standing round Him? And how too must we deal with our enemy himself according to that precept, "If thy enemy hunger, feed him." [Prov 25:21] A third interpretation is ridiculous; that the left hand signifies the wife, and that because women are wont to be more close in the matter of expense out of the family purse, therefore the charities of the husband should be secret from the wife, for the avoiding of domestic strife. But this command is addressed to women as well as to men, what then is the left hand, from which women are bid to conceal their alms? Is the husband also the left hand of the wife? And when it is commanded such that they enrich each other with good works, it is clear that they ought not to hide their good deeds; nor is a theft to be committed to do God service. But if in any case something must needs be done covertly, from respect to the weakness of the other, though it is not unlawful, yet that we cannot suppose the wife to be intended by the left hand here is clear from the purport of the whole paragraph; no, not even such an one as he might well call left. But that which is blamed in hypocrites, namely, that they seek praise of men, this you are forbid to do; the left hand therefore seems to signify the delight in men's praise; the right hand denotes the purpose of fulfilling the divine commands. Whenever then a desire to gain honour from men mingles itself with the conscience of him that does alms, it is then the left hand knowing what the right hand, the right conscience, does. "Let not the left hand know," therefore, "what the right hand doeth," means, let not the desire of men's praise mingle with your conscience. But our Lord does yet more strongly forbid the left hand alone to work in us, than its mingling in the works of the right hand. The intent with which He said all this is shewn in that He adds, "that your alms may be in secret;" that is, in that your good conscience only, which human eye cannot see, nor words discover, though many things are said falsely of many. But your good conscience itself is enough for you towards deserving your reward, if you look for your reward from Him who alone can see your conscience. This is that He adds, "And you Father which [p. 217] seeth in secret shall reward you." Many Latin copies have, "openly." [ed. note: "openly" omit Clement. Hom. iii. 56. on verse 6. Origen on v. 6 (in Ezek. viii. 12) but retains in Joan. tom. 13. n. 45, Jerome in loc. &c. vid. Wetstein in loc. Augustine adds that the Greek manuscripts omit, but all the present Greek manuscripts retain. He omits it also in v. 18] Chrysostomus super Matth: Impossibile est enim ut opus bonum hominis in abscondito dimittat Deus; sed in hoc saeculo manifestat, et in illo glorificat, quia gloria Dei est; sicut et Diabolus manifestat malum, in quo malitiae eius virtus ostenditur. Proprie autem publicat Deus omne bonum in saeculo illo cuius bona non sunt communia bonis et malis; ideo cuicumque illic bene fecerit Deus, manifestum est quia pro mercede iustitiae suae meruit illud. Merces autem iustitiae in hoc saeculo manifesta non est; quia hic non solum boni, sed etiam mali sunt divites. Pseudo-Chrys.: For it is impossible that God should leave in obscurity any good work of man; but He makes it manifest in this world, and glorifies it in the next world, because it is the glory of God; as likewise the Devil manifests evil, in which is shewn the strength of his great wickedness. But God properly makes public every good deed only in that world the goods of which are not common to the righteous and the wicked; therefore to whomsoever God shall there shew favour, it will be manifest that it was as reward of his righteousness. But the reward of virtue is not manifested in this world, in which both bad and good are alike in their fortunes. Augustinus de Serm. Dom: Sed in Graecis exemplaribus, quae propria sunt, non invenimus palam. Aug.: But in the Greek copies, which are earlier, we have not the word, "openly." Chrysostomus in Matth: Si ergo vis habere inspectores eorum quae facis, ecce habes non solum Angelos aut Archangelos, sed Deum universorum. Chrys.: If therefore you desire spectators of your good deeds, behold you have not merely Angels and Archangels, but the God of the universe.
Lectio 1 5 καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί: ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις: ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6 σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ: καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.
5. "And when thou prayest, thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 6. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly."
Chrysostomus super Matth: Salomon dicit: ante orationem praepara animam tuam. Quod quidem facit qui faciens eleemosynam venit ad orationem: bona enim opera excitant fidem cordis et dant confidentiam animae apud Deum orandi. Ergo eleemosyna praeparatio est orationis, et idem dominus post eleemosynam convenienter de oratione nos instruit. Pseudo-Chrys.: Solomon says, "Before prayer, prepare thy soul." This he does who comes to prayer doing alms; for good works stir up the faith of the heart, and give the soul confidence in prayer to God. Alms then are a preparation for prayer, and therefore the Lord after speaking of alms proceeds accordingly to instruct us concerning prayer. Augustinus de Serm. Dom: Non autem hoc monet nunc ut oremus, sed quomodo oremus; sic nec superius ut faciamus eleemosynam, sed quo animo faciamus. Aug., Serm. in Mont., ii, 3: He does not now bid us pray, but instructs us how we should pray; as above He did not command us to do alms, but shewed the manner of doing them. Chrysostomus super Matth: Est autem oratio quasi quoddam spiritale tributum, quod anima offert Deo de visceribus suis. Quanto ergo gloriosior est, tanto cautius est servanda, ne propter homines facta vilescat; et ideo dicit cum oratis, non eritis sicut hypocritae. Pseudo-Chrys.: Prayer is as it [p. 218] were a spiritual tribute which the soul offers of its own bowels. Wherefore the more glorious it is, the more watchfully ought we to guard that it is not made vile by being done to be seen of men. Chrysostomus in Matth: Hypocritas vocat, qui Deum se fingentes orare, homines circumspiciunt; et ideo subdit qui amant in synagogis orare. Chrys.: He calls them hypocrites, because feigning that they are praying to God, they are looking round to men; and He adds, "they love to pray in the synagogues." Chrysostomus super Matth: Puto autem quod non ad locum hoc refert dominus, sed ad propositum orantis: in conventu enim fidelium orare laudabile est, sicut dictum est: in Ecclesiis benedicite Deum. Qui ergo sic orat ut ab hominibus videatur, non Deum aspicit, sed homines; et ideo quantum ad propositum suum in synagoga orat. Cuius autem orantis mens solum aspicit Deum, quamvis in synagoga oret, tamen apud se in secreto videtur orare. Sequitur et in angulis platearum, ut videantur absconse orare; et sic dupliciter laudantur: et quia orant, et quia absconse orant. Pseudo-Chrys.: But I suppose that it is not the place that the Lord here refers to, but the motive of him that prays; for it is praiseworthy to pray in the congregation of the faithful, as it is said, "in your Churches bless ye God." [Ps. 68:26] Whoever then so prays as to be seen of men does not look to God but to man, and so far as his purpose is concerned he prays in the synagogue. But he, whose mind in prayer is wholly fixed on God, though he pray in the synagogue, yet seems to pray with himself in secret. "In the corners of the streets," namely, that they may seem to be praying retiredly, and thus earn a twofold praise, both that they pray, and that they pray in retirement. Glossa: Vel anguli platearum sunt ubi via per transversum viae ducitur et quadrivium reddit. Gloss. ord.: Or, "the corners of the streets," are the places where one way crosses another, and makes four cross-ways. Chrysostomus super Matth: Eo ergo proposito in conventu vetat orare, ut a conventu videatur; unde subditur ut videantur ab hominibus. Orans ergo nihil novum faciat quod aspiciant homines, vel clamando, vel pectus percutiendo, vel manus extendendo. Pseudo-Chrys.: He forbids us to pray in an assembly with the intent of being seen of that assembly, as He adds, "that they may be seen of men." He that prays therefore should do nothing singular that might attract notice; as crying out, striking his breast, or reaching forth his hands. Augustinus: Non autem videri ab hominibus nefas est, sed ideo hoc agere ut ab hominibus videaris. Aug.: Not that the mere being seen of men is an impiety, but the doing this, in order to be seen of men. Chrysostomus in Matth: A vana enim gloria ubique erui bonum est, maxime autem in oratione; si enim in hoc cogitationibus circumferimur, si ad orandum ingressi fuerimus hanc habentes aegritudinem, qualiter intelligemus ea quae a nobis dicuntur? Chrys.: It is a good thing to be drawn away from the thought of empty glory, but especially in prayer. For our thoughts are apt to stray of themselves; if then we address ourselves to prayer with this disease upon us, how shall we understand those things that are said by us? Augustinus: Sic etiam fugienda est hominum scientia, si hoc animo aliquid fiat ut fructus expectetur placendi hominibus; unde subditur amen dico vobis, receperunt mercedem suam. Aug.: The privity of other men is to be so far shunned by us, as it leads us to do any thing with this mind that we look for the fruit of their applause. Chrysostomus super Matth: Unusquisque enim ubi seminat, ibi metit: unde qui propter homines orant, non propter Deum, ab hominibus, non a Deo laudantur. Pseudo-Chrys.: "Verily I say unto you, they have received their reward," for every man where he sows there he reaps, therefore they who pray because of men, not because of God, receive praise of men, not of God. Chrysostomus in Matth: Dicit autem receperunt, quia Deus retributionem quae est ab ipso, tribuere vellet; illi autem eam quae est ab hominibus, usurpant. Quomodo autem orandum sit, subiungit dicens tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora patrem tuum in abscondito. Chrys.: He says, have received, because God was ready to give them that reward which comes from Himself, but they prefer rather that which comes from men. He then goes on [p. 219] to teach how we should pray. Hieronymus: Hoc simpliciter intellectum erudit auditorem, ut vanam orandi gloriam fugiat. Jerome: This if taken in its plain sense teaches the hearer to shun all desire of vain honour in praying. Chrysostomus super Matth: Ut nemo sit ibi nisi ille qui orat: testis enim orantem gravat, non adiuvat. Pseudo-Chrys.: That none should be there present save he only who is praying, for a witness impedes rather than forwards prayer. Cyprianus de Orat. Domin.: In abditis etiam locis orare magis convenit fidei, ut sciamus dominum ubique esse praesentem et maiestatis suae plenitudine occulta penetrare. Possumus etiam intelligere per ostium domus, os corporis, ut non clamosa voce oremus Deum, sed tacito corde, propter tria: primo, quia Deus non voce clamosa pulsandus est, sed conscientia recta placandus, quia est cordis auditor; secundo, quia secretas orationes tuas non oportet alterum scire, nisi te et Deum; tertio, quia clamose orans, alterum iuxta te non permittis orare. Cyprian, Tr. vii. 2: The Lord has bid us in His instructions to pray secretly in remote and withdrawn places, as best suited to faith; that we may be assured that God who is present every where hears and sees all, and in the fulness of His Majesty penetrates even hidden places. Pseudo-Chrys.: We may also understand by "the door of the chamber," the mouth of the body; so that we should not pray to God with loudness of tone, but with silent heart, for three reasons. First, because God is not to be gained by vehement crying, but by a right conscience, seeing He is a hearer of the heart; secondly, because none but thyself and God should be privy to your secret prayers; thirdly, because if you pray aloud, you hinder any other from praying near you. Cassianus Collat.: Cum summo etiam est orandum silentio, ut ipsos quoque inimicos nostros, qui orantibus nobis maxime insidiantur, lateat nostrae petitionis intentio. Cassian, Collat. ix, 35: Also we should observe close silence in our prayers, that our enemies, who are ever most watchful to ensnare us at that time, may not know the purport of our petition. Augustinus: Vel per cubicula nostra sunt intelligenda corda nostra, de quibus dicitur: quae dicitis in cordibus vestris, in cubilibus vestris compungimini. Ostium est carnalis sensus; foris sunt omnia temporalia, quae per sensum cogitationes nostras penetrant, et turba vanorum phantasmatum orantibus obstrepunt. Aug.: Or, by our chambers are to be understood our hearts, of which it is spoken in the fourth Psalm; "What things ye utter in your hearts, and wherewith ye are pricked in your chambers." [Ps 4:4] "The door" is the bodily senses; without are al worldly things, which, enter into our thoughts through the senses, and that crowd of vain imaginings which beset us in prayer. Cyprianus: Quae autem segnitia est alienari et capi ineptis cogitationibus et profanis, cum dominum deprecaris, quasi sit aliud quod magis debeas cogitare quam quod cum Deo loquaris? Quomodo te audiri a Deo postulas, cum teipsum non audias? Hoc est ab hoste non cavere, hoc est Deum negligentia orationis offendere. Cyprian, Tr. vii, 20: What insensibility is it to be snatched wandering off by light and profane imaginings, when you are presenting your entreaty to the Lord, as if there were aught else you ought rather to consider than that your converse is with God! How can you claim of God to attend to you, when you do not attend to yourself? This is altogether to make no provision against the enemy; this is when praying to God, to offend God's Majesty by the neglectfulness of your prayer. Augustinus: Claudendum est ergo ostium, idest carnali sensui resistendum, ut oratio spiritualis dirigatur ad patrem, quae fit in intimis cordis, ubi oratur pater in abscondito; unde sequitur et pater tuus, qui videt in abscondito, reddet tibi. Aug.: The door then must be shut, that is, we must resist the bodily sense, that we may address our Father in such spiritual prayer as is made in the inmost spirit, where we pray to Him truly in secret. Remigius: Et est sensus: sufficiat tibi ut ille solus noverit tuam orationem qui omnium corda novit occulta, quia ipse qui est inspector, erit exauditor. Remig.: Let it be enough for you that He alone know your [p. 220] petitions, who knows the secrets of all hearts; for He Who sees all things, the same shall listen to you. Chrysostomus in Matth: Non autem dixit: gratis dabit, sed reddet tibi; etenim debitorem seipsum tibi constituit. Chrys.: He said not 'shall freely give thee,' but, "shall reward thee;" thus He constitutes Himself your debtor.
Lectio 2 7 προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται. 8 μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν.
7. "But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8. Be ye not therefore like unto them: for your Father knoweth what things ye have need of, before ye ask Him."
Augustinus de Serm. Dom: Sicut hypocritarum est praebere se spectandos in oratione, quorum fructus est placere hominibus, ita est ethnicorum, idest gentilium, in multiloquio se putare exaudiri; et ideo subditur orantes autem nolite multum loqui. Aug.: As the hypocrites use to set themselves so as to be seen in their prayers, whose reward is to be acceptable to men; so the Ethnici (that is, the Gentiles) use to think that they shall be heard for their much speaking; therefore He adds, "When ye pray, do not ye use many words." Cassianus Collat.: Frequenter enim, sed breviter est orandum, ne immorantibus nobis, inferre aliquid nostro cordi insidiator possit inimicus. Cassian, Collat. ix. 36: We should indeed pray often, but in short form, lest if we be long in our prayers, the enemy that lies in wait for us, might suggest something for our thoughts. Augustinus ad Probam.: Non tamen, ut quidam putant, hoc est orare in multiloquio, si diutius oretur. Aliud est sermo multus, aliud diuturnus affectus. Nam et de ipso domino scriptum est, quod pernoctaverit in orando et prolixius oraverit, ut nobis praeberet exemplum. Dicuntur fratres in Aegypto crebras quidem habere orationes, sed eas tamen brevissimas, et raptim quodammodo iaculatas, ne illa violenter erepta, quae oranti plurimum est necessaria, per productiores moras hebetetur intentio; ac per hoc ipsi satis ostendunt hanc intentionem sicut non est obtundenda si perdurare non potest, ita si perduraverit, non cito esse rumpendam. Absit autem ab oratione multa locutio; sed non desit multa precatio, si fervens perseverat intentio: nam multum loqui est in orando rem necessariam superfluis agere verbis. Multum autem precari, est eum quem precamur diuturna cordis excitatione pulsare: nam plerumque hoc negotium plus gemitibus quam sermonibus agitur, plus fletu quam affatu. Aug., Epist., 130, 10: Yet to continue long in prayer is not, as some think, what is here meant, by "using many words." For much speaking is one thing, and an enduring fervency another. For of the Lord Himself it is written, that He continued a whole night in prayer, and prayed at great length, setting an example to us. The brethren in Egypt are said to use frequent prayers, but those very short, and as it were hasty ejaculations, lest that fervency of spirit, which is most behoveful for us in prayer, should by longer continuance be violently broken off. Herein themselves sufficiently shew, that this fervency of spirit, as it is not to be forced if it cannot last, so if it has lasted is not to be violently broken off. Let prayer then be without much speaking, but not without much entreaty, if this fervent spirit can be supported; for much speaking in prayer is to use in a necessary matter more words than necessary. But to entreat much, is to importune with enduring warmth the heart Him to whom our entreaty is made; for often is this business effected more by groans than words, by weeping more than speech. Chrysostomus in Matth: Dissuadet igitur per hoc inanem locutionem in orando; puta cum non petimus decentia a Deo, sed potentatus et glorias, inimicos superare, et pecuniarum abundantiam. Iubet ergo hic non longas orationes facere. Longas autem dico non tempore, sed multitudine eorum quae dicuntur. Perseverare tamen oportet eos qui petunt. Orationi enim ait apostolus, instantes; non tamen iubet decem millium versuum orationem componere, et corde tenus enuntiare; quod occulte insinuat, cum dixit nolite multum loqui. Chrys.: Hereby He [p. 221] dissuades from empty speaking in prayer; as, for example, when we ask of God things improper, as dominions, fame, overcoming of our enemies, or abundance of wealth. He commands then that our prayers should not be long; long, that is, not in time, but in multitude of words. For it is right that those who ask should persevere in their asking; "being instant in prayer," as the Apostle instructs; but does not thereby enjoin us to compose a prayer of ten thousand verses, and speak it all; which He secretly hints at, when He says, "Do not ye use many words." Glossa: Damnat autem multiloquium orationis veniens de infidelitate; unde sequitur sicut ethnici faciunt. Gentilibus enim erat necessaria verborum multiplicitas, propter Daemones, qui nesciebant quid illi peterent, nisi illorum verbis instructi; unde sequitur putant enim quod in multiloquio suo exaudiantur. Gloss. ord.: What He condemns is many words in praying that come of want of faith; "as the Gentiles do." For a multitude of words were needful for the Gentiles, seeing the daemons could not know for what they petitioned, until instructed by them; they think they shall be heard for their much speaking. Augustinus de Serm. Dom: Et revera omne multiloquium a gentilibus venit, qui exercendae linguae potius quam mundando animo dant operam, et hoc studii genus, etiam ad Deum prece flectendum transferre conantur. Aug.: And truly all superfluity of discourse has come from the Gentiles, who labour rather to practise their tongues than to cleanse their hearts, and introduce this art of rhetoric into that wherein they need to persuade God. Gregorius, Moralium: Sed veraciter orare est amaros in compunctione gemitus, et non composita verba resonare; et ideo subditur nolite ergo assimilari eis. Greg., Mor. xxxiii. 23: True prayer consists rather in the bitter groans of repentance, than in the repetition of set forms of words. Augustinus: Si enim verba multa ad id proferuntur ut instruatur ignarus, quid eis opus est ad rerum omnium conditorem? Unde sequitur scit enim pater vester quid opus sit vobis, antequam petatis eum. Aug.: For we use many words then when we have to instruct one who is in ignorance, what need of them to Him who is Creator of all things; "Your heavenly Father knoweth what ye have need of before you ask Him" Hieronymus: Consurgit autem in hoc loco quaedam haeresis philosophorum quorumdam, dogma perversum dicentium: si novit Deus quid oremus, et antequam petamus scit quo indigemus, frustra scienti loquimur. Quibus respondendum est, non narratores esse, sed rogatores. Aliud est enim narrare ignoranti, aliud scientem petere. Jerome: Or this there starts up a heresy of certain Philosophers [margin note: Epicureans] who taught the mistaken dogma that if God knows for what we shall pray, and, before we ask, knows what we need, our prayer is needlessly made to one who has such knowledge. To such we shortly reply, That in our prayers we do not instruct, but entreat; it is one thing to inform the ignorant, another to beg of the understanding: the first were to teach; the latter is to perform a service of duty. Chrysostomus in Matth: Non ergo oras ut doceas, sed flectas; ut familiaris efficiaris continuitate interpellationis; ut humilieris; ut rememoreris peccatorum tuorum. Chrys.: You do not then pray in order to teach God your wants, but to move Him, that you may become His friend by the importunity of your applications to Him, that you may be humbled, that you may be reminded of your sins. Augustinus: Nec etiam verbis nos agere debemus apud Deum, ut impetremus quod volumus, sed rebus quas animo gerimus, et intentione cogitationis, cum dilectione pura et supplici affectu. Aug.: Nor ought we to use words in seeking to obtain of God what we would, but to seek with intense and fervent application of mind, with pure love, and suppliant spirit. Augustinus ad Probam.: Sed ideo per certa intervalla temporum etiam verbis rogamus Deum, ut illis rerum signis nos ipsos admoneamus, quantumque in hoc desiderio profecerimus nobisipsis innotescamus, et ad hoc augendum nosipsos acrius excitemus, ne variis curis quod tepescere coeperat, omnino frigescat, et penitus extinguatur nisi crebrius inflammetur. Nobis ergo necessaria sunt verba quibus commoveamur et inspiciamus quid petemus, non quibus dominum seu docendum seu flectendum esse credamus. Aug., Epist. 130. 9: But even with words we ought at certain periods [p. 222] to make prayer to God, that by these signs of things we may keep ourselves in mind, and may know what progress we have made in such desire, and may stir up ourselves more actively to increase this desire, that after it have begun to wax warm, it may not be chilled and utterly frozen up by divers cares, without our continual care to keep it alive. Words therefore are needful for us that we should be moved by them, that we should understand clearly what it is we ask, not that we should think that by them the Lord is either instructed or persuaded. Augustinus de Serm. Dom: Sed rursus quaeri potest, sive rebus sive verbis orandum sit, quid opus sit ipsa oratione, si Deus iam novit quid nobis necessarium sit, nisi quia ipsa orationis intentio cor nostrum serenat et purgat, capaciusque efficit ad excipienda divina munera, quae spiritualiter nobis infunduntur. Non enim ambitione precum nos exaudit Deus, qui semper paratus est dare suam lucem; sed nos non semper parati sumus accipere, cum inclinamur in alia. Fit ergo in oratione conversio corporis ad Deum et purgatio interioris oculi, cum ea quae cupiebantur, temporaliter excluduntur, ut acies cordis simplicis ferre possit simplicem lucem, et in ea manere cum gaudio, quo beata vita perficitur. Aug., Serm. in Mont., ii, 3: Still it may be asked, what is the use of prayer at all, whether made in words or in meditation of things, if God knows already what is necessary for us. The mental posture of prayer calms and purifies the soul, and makes it of more capacity to receive the divine gifts which are poured into it. For God does not hear us for the prevailing force of our pleadings; He is at all times ready to give us His light, but we are not ready to receive it, but prone to other things. There is then in prayer a turning of the body to God, and a purging of the inward eye, whilst those worldly things which we desired are shut out, that the eye of the mind made single might be able to bear the single light, and in it abide with that joy with which a happy life is perfected.
Lectio 3 9 οὕτως οὖν προσεύχεσθε ὑμεῖς: πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου,
9. "After this manner therefore pray ye: Our Father which art in Heaven, Hallowed be thy name."
Glossa: Inter salutaria monita et divina quibus consuluit credentibus, formam orandi proposuit, et orationes composuit brevibus verbis, ut sit fiducia cito annuendi, quod breviter vult rogari; unde dicit pater noster qui es in caelis. Gloss: Amongst His other saving instructions and divine lessons, wherewith He counsels believers, He has set forth for us a form of prayer in few words; thus giving us confidence that will be quickly granted, for which He would have us pray so shortly. Cyprianus de Orat. Domin.: Qui fecit vivere, docuit et orare: ut dum oratione quam filius docuit, apud patrem loquimur, facilius audiamur. Amica et familiaris oratio est dominum de suo rogare. Agnoscat pater filii sui verba, cum precem facimus; et cum ipsum habeamus advocatum apud patrem pro peccatis nostris, quando peccatores pro delictis nostris petimus, advocati nostri verba promamus. Cyprian, Tr. vii, 1: He who gave to us to live, taught us also to pray, to the end, that speaking to the Father in the prayer which the Son hath taught, we may receive a readier hearing. It is praying like friends and familiars to offer up to God of His own. Let the Father recognize the Son's words when we offer up our prayer; and seeing we have Him when we sin for an Advocate with the Father, let us put forward the words of our Advocate, [p. 223] when as sinners we make petition for our offences. Glossa: Non tamen his solis verbis oratur, sed et aliis sub eodem sensu conceptis, quibus cor nostrum accenditur. Gloss. ord.: Yet we do not confine ourselves wholly to these words, but use others also conceived in the same sense, with which our heart is kindled. Augustinus de Serm. Dom: Cum autem in omni deprecatione benevolentia concilianda sit eius quem deprecamur, deinde dicendum quid deprecemur. Per laudem illius ad quem oratio dirigitur, solet benevolentia conciliari; et hoc in orationis principio poni solet: in quo dominus noster nihil aliud nos dicere iussit, nisi pater noster qui es in caelis. Multa quidem dicta sunt in laudem Dei; nusquam tamen invenitur praeceptum populo Israel, ut dicerent pater noster; sed est eis insinuatus ut dominus tamquam servis. Sed de populo Christiano apostolus dicit quod spiritum adoptionis accepit, in quo clamamus abba pater, quod non est meritorum nostrorum, sed gratiae, quam in oratione ponimus, cum dicimus pater. Quo nomine et caritas excitatur: quid enim carius debet esse filiis quam pater? Et supplex affectus, cum homines dicunt Deo pater noster; et quaedam impetrandi praesumptio: quid enim non det filiis petentibus, cum hoc ipsum ante dederit ut filii essent? Postremo quanta cura animum tangit, ut qui dicit pater noster, tanto patre non sit indignus? Admonentur etiam hinc divites, vel genere nobiles, cum facti fuerint Christiani, non superbire adversus pauperes vel ignobiles, quoniam simul dicunt Deo pater noster; quod non possunt pie ac vere dicere, nisi se fratres esse cognoscant. Aug., Serm. in Mont., ii, 4: Since in every entreaty we have first to propitiate the good favour of Him whom we entreat, and after that mention what we entreat for; and this we commonly do by saying something in praise of Him whom we entreat, and place it in the front of our petition; in this the Lord bids us say no more than only, "Our Father which art in Heaven." Mary things were said of them to the praise of God, yet do we never find it taught to the children of Israel to address God as 'Our Father;' He is rather set before them as a Lord over slaves. But of Christ's people the Apostle says, "We have received the Spirit of adoption, whereby we cry Abba, Father," [Rom 8:15] and that not of our deservings, but of grace. This then we express in the prayer when we say, "Father;" which name also stirs up love. For what can be dearer than sons are to a father? And a suppliant spirit, in that men should say to God "Our Father." And a certain presumption that we shall obtain; for what will He not give to His sons when they ask of Him, who has given them that first that they should be sons? Lastly, how great anxiety possesses his mind, that having called God his Father, he should not be unworthy of such a Father. By this the rich and the noble are admonished when they have become Christians not to be haughty towards the poor or truly born, who like themselves may address God as "Our Father;" and they therefore cannot truly or piously say this unless they acknowledge such for brethren. Chrysostomus in Matth: Quod enim nocumentum est ex inferiori cognatione, cum secundum superiorem omnes simus copulati? Qui etiam patrem dixit, et peccatorum remissionem et adoptionem et hereditatem et fraternitatem, quae est ad unigenitum, et spiritus largitionem per unam hanc confessus est nuncupationem. Non enim possibile est vocare Deum patrem, nisi eum qui est omnibus istis bonis potitus. Dupliciter orantium igitur erigit sensum: et dignitate eius qui invocatur, et magnitudine beneficiorum, quibus orans potitus est. Chrys.: For what hurt does such kindred with those beneath us, when we are all alike kin to One above us? For who calls God Father, in that one title confesses at once the forgiveness of sins, the adoption, the heirship, the brotherhood, which he has with the Only-begotten, and the gift of the Spirit. For none can call God Father, but he who has obtained all these blessings. In a two-fold manner, therefore, he moves the feeling of them that pray, both by the dignity of Him who is prayed to, and the greatness of those benefits which we gain by prayer. Cyprianus de Orat. Domin.: Non autem dicimus pater meus, sed pater noster, quia pacis et unitatis magister noluit sigillatim et privatim precem fieri, ut qui eum precatur, pro se tantum precetur. Publica enim est nobis et communis oratio; et quando oramus, non pro uno tantum, sed pro populo toto oramus, quia totus populus unum sumus. Sic enim unum orare pro omnibus voluit, quomodo in uno omnes ipse portavit. Cyprian, Tr. vii. 4: We say not My Father, but "Our Father," for the teacher of peace and master [p. 224] of unity would not have men pray singly and severally, since when any prays, he is not to pray for himself only. Our prayer is general and for all, and when we pray, we pray not for one person, but for us all, because we all are one. So also He willed that one should pray for all, according as Himself in one did bear us all. Chrysostomus super Matth: Pro se enim orare necessitas cogit, pro altero autem caritas fraternitatis hortatur. Dulcior autem est ante Deum oratio non quam necessitas transmittit, sed quam caritas fraternitatis commendat. Pseudo-Chrys.: To pray for ourselves it is our necessity compels us, to pray for others brotherly charity instigates. Glossa: Dicitur etiam pater noster, quod commune est omnibus: non pater meus quod soli Christo convenit, qui est filius per naturam. Gloss. ord.: Also because He is a common Father of all, we say, "Our Father;" not "My Father" which is appropriate to Christ alone, who is his Son by nature. Chrysostomus super Matth: Addit autem qui es in caelis, ut sciamus nos habere patrem caelestem, et erubescant se terrenis rebus substernere qui patrem habent in caelis. Pseudo-Chrys.: "Which are in heaven," is added, that we may know that we have a heavenly Father, and may blush to immerse ourselves wholly in earthly things when we have a Father in heaven. Cassianus Collat.: Et ut ad illam regionem in qua patrem nostrum commorari fatemur, summo desiderio properemus. Cassian, Collat. ix. 18: And that we should speed with strong desire thitherward where our Father dwells. Chrysostomus in Matth: In caelis ergo cum dicit, non illic Deum concludens, hoc ait, sed a terra abducens orantem et excelsis regionibus affigens. Chrys.: "In heaven," not confining God's presence to that, but withdrawing the thoughts of the petitioner from earth and fixing them on things above. Augustinus de Serm. Dom: Vel dicitur esse in caelis, idest in sanctis et iustis; non enim spatio locorum continetur Deus. Sunt quidem caeli excellentia mundi corpora; et si in eis locus Dei esse credatur, melioris meriti sunt aves, quarum vita est Deo vicinior. Non autem est scriptum: prope est dominus excelsis hominibus, aut eis qui in montibus habitant; sed contritis corde. Sed sicut terra appellatur peccator, cui dictum est: terra es, et in terram ibis, sic caelum iustus e contrario dici potest. Recte ergo dicitur qui es in caelis: tantum enim spiritualiter interesse videtur inter iustos et peccatores, quantum corporaliter inter caelum et terram. Cuius rei significandae gratia orantes ad orientem convertimur, unde caelum surgit; non tamquam Deus ibi sit, ceteras mundi deserens partes, sed ut admoneatur animus ad naturam excellentiorem se convertere, id est ad Deum, cum corpus eius, quod terrenum est, ad corpus excellentius, idest ad corpus caeleste, convertatur. Convenit etiam ut omnium sensibus et parvulorum et magnorum bene sentiatur de Deo; et ideo qui nondum possunt incorporeum cogitare, tolerabilior est illorum opinio, si Deum in caelo potius esse credant quam in terra. Aug., Serm. in Mont., ii, 5: Or; "in heaven" is among the saints and the righteous men; for God is not contained in space. For the heavens literally are the upper parts of the universe, and if God be thought to be in them, then are the birds of more desert than men, seeing they must have their habitation nearer to God. But, "God is nigh," [Ps. 34:18] it is not said to the men of lofty stature, or to the inhabitants of the mountain tops; but, "to the broken in heart." But as the sinner is called 'earth,' as "earth thou art, and unto earth thou must return," [Gen 3:19] so might the righteous on the other hand be called 'the heaven.' Thus then it would be rightly said "Who art in heaven," for there would seem to be as much difference spiritually between the righteous and sinners, as locally, between heaven and earth. With the intent of signifying which thing it is, that we turn our faces in prayer to the east, not as though God was there only, deserting all other parts of the earth; but that the mind may be reminded to turn itself to that nature which is more excellent, that is to God, when his body, which is of earth, is turned to the more excellent body which is of heaven. For it is desirable that all, both small and great, should have right conceptions of God, and therefore for such as cannot fix their thought on spiritual natures, [p. 225] it is better that they should think of God as being in heaven than in earth.
Lectio 4 Augustinus de Serm. Dom: Dictum est quis sit qui petitur et ubi habitet; iam videamus quae sint petenda. Primum autem omnium quae petuntur hoc est: sanctificetur nomen tuum: quod non sic petitur quasi non sit sanctum Dei nomen, sed ut sanctum habeatur ab hominibus; idest, ita innotescat Deus ut non aestimetur aliquid sanctius. Aug.: Having named Him to whom prayer is made and where He dwells, let us now see what things they are for which we ought to pray. But the first of all the things that are prayed for it, "Hallowed be thy name," not implying that the name of God is not holy, but that it may be held sacred of men; that is, that God may be so known that nothing may be esteemed more holy. Chrysostomus in Matth: Vel rogare iubet orantem, Deum per nostram glorificari vitam; ac si dicat: ita fac nos vivere ut per nos universa te glorificent. Sanctificetur enim idem est quod glorificetur. Digna est autem Deum deprecantis oratio, nihil petere ante patris gloriam, sed omnia eius laudi postponere. Chrys.: Or, He bids us in praying beg that God may be glorified in our life; as if we were to say, Make us to live so that all things may glorify Thee through us. For "hallowed" signifies the same as glorified. It is a petition worthy to be made by man to God, to ask nothing before the glory of the Father, but to postpone all things to His praise. Chrysostomus super Matth: Vel aliter. Non optamus Deo ut sanctificetur orationibus nostris, sed ut nomen eius sanctificetur in nobis. Quia enim ipse dixit: sancti estote, quia ego sanctus sum, id petimus et rogamus, ut qui in Baptismo sanctificati sumus, in eo quod esse coeperimus perseveremus. Cyprian, Tr. vii, 7: Otherwise, we say this not as wishing for God to be made holy by our prayers, but asking of Him for His name to be kept holy in us. For seeing He Himself has said, "Be ye holy, for I also am holy," [Lev. 20:7] it is this that we ask and request that we who have been sanctified in Baptism, may persevere such as we have begun. Augustinus de bono Persev.: Cur autem perseverantia ista poscitur a Deo, si, ut Pelagiani dicunt, non datur a Deo? An et ista irrisoria petitio est, cum id ab eo petitur quod scitur non ipsum dare, sed ipso non dante esse in hominis potestate praestare? Aug., De Don. Pers. 2: But why is this perseverance asked of God, if, as the Pelagians say, it is not given by God? Is it not a mocking petition to ask of God what we know is not given by Him, but is in the power of man himself to attain? Cyprianus de Orat. Domin.: Et hoc etiam ut sanctificemur, quotidie deprecamur: opus enim est nobis continua sanctificatione, ut qui quotidie delinquimus, delicta nostra sanctificatione assidua purgemus. Cyprian: For this we daily make petition, since we need a daily sanctification, in order that we who sin day by day, may cleanse afresh our offences by a continual sanctification.
Lectio 5 10 ἐλθέτω ἡ βασιλεία σου,
10. "Thy kingdom come."
6 85402>854026 Glossa: Congrue sequitur ut post adoptionem filiorum, regnum petamus, quod filiis debetur; unde sequitur adveniat regnum tuum. Gloss. ord.: It follows suitably, that after our adoption as sons, we should ask a kingdom which is due to sons. Augustinus de Serm. Dom: Quod non ita dictum est, quasi nunc non regnet etiam in terra, semperque in ea regnaverit. Adveniat ergo accipiendum est ut manifestetur hominibus. Nulli autem licebit ignorare regnum Dei, cum eius unigenitus non solum intelligibiliter, sed etiam visibiliter venerit iudicare vivos et mortuos. Tunc autem esse futurum iudicii diem dominus docet, cum Evangelium praedicatum fuerit in omnibus gentibus; quae res pertinet ad sanctificationem nominis Dei. Aug., Serm. in Mont., ii, 6: This is not so said as though God did not now reign on earth, or had not reigned over it always. "Come," must therefore be taken for "be manifested to men." For none shall then be ignorant of His kingdom, when His Only-begotten not in understanding only, but in visible shape shall come to judge the quick and dead. This day of judgment the Lord teaches shall then come, when the Gospel shall have been preached to all nations; which thing pertains to the hallowing of God's [p. 226] name. Hieronymus: Vel generaliter pro totius mundi petit regno, ut Diabolus in mundo regnare desistat; vel ut in unoquoque regnet Deus, et non regnet peccatum in mortali hominum corpore. Jerome: Either it is a general prayer for the kingdom of the whole world that the reign of the Devil may cease; or for the kingdom in each of us that God may reign there, and that sin may not reign in our mortal body. Chrysostomus super Matth: Vel nostrum regnum petimus advenire a Deo nobis repromissum et Christi sanguine acquisitum; ut qui in saeculo ante servivimus, postmodum Christo dominante regnemus. Cyprian, Tr. vii, 8: Or; it is that kingdom which was promised to us by God, and bought with Christ's blood; that we who before in the world have been servants, may afterwards reign under the dominion of Christ. Augustinus ad Probam.: Regnum namque Dei veniet, sive velimus sive nolimus. Sed desiderium nostrum ad illud regnum excitamus, ut nobis veniat, atque in eo regnemus. Aug., Epist., 130, 11: For the kingdom of God will come whether we desire it or not. But herein we kindle our desires towards that kingdom, that it may come to us, and that we may reign in it. Cassianus Collat.: Vel quia novit sanctus testimonio conscientiae suae, cum apparuerit regnum Dei, eius se futurum esse consortem. Cassian, Collat., ix, 19: Or, because the Saint knows by the witness of his conscience, that when the kingdom of God shall appear, he shall be partaker therein. Hieronymus: attendendum autem quod grandis audaciae sit et purae conscientiae postulare regnum Dei, et iudicium non timere. Jerome: But be it noted, that it comes of high confidence, and of an unblemished conscience only, to pray for the kingdom of God, and not to fear the judgment. Cyprianus de Orat. Domin.: Potest etiam et ipse Christus esse regnum Dei, quem venire quotidie cupimus, cuius adventus ut cito nobis repraesentetur optamus; nam cum resurrectio ipse sit, quia in ipso resurgimus, sic et regnum Dei potest intelligi, quia in illo regnaturi sumus. Bene autem regnum Dei petimus, idest caeleste, quia est et terrestre regnum. Sed qui renuntiavit iam saeculo, maior est etiam honoribus eius et regno; et ideo qui se Deo et Christo dedicat, non terrena, sed caelestia regna desiderat. Cyprian: The kingdom of God may stand for Christ Himself, whom we day by day wish to come, and for whose advent we pray that it may be quickly manifested to us. As He is our resurrection, because in Him we rise again, so may He be called the kingdom of God, because we are to reign in Him. Rightly we ask for God's kingdom, that is, for the heavenly, because there is a kingdom of this earth beside. He, however, who has renounced the world, is superior to its honours and to its kingdom; and hence he who dedicates himself to God and to Christ, longs not for the kingdom of earth, but for the kingdom of Heaven. Augustinus de bono Persev.: Cum autem petitur adveniat regnum, quid orant qui iam sancti sunt, nisi ut in ea sanctitate quae iam illis data est perseverent? Neque enim aliter veniet Dei regnum, quod his qui perseverant usque in finem, certum est esse venturum. Aug., De Don. Pers. 2: When they pray, "Let thy kingdom come," what else do they pray for who are already holy, but that they may persevere in that holiness they now have given unto them? For no otherwise will the kingdom of God come, than as it is certain it will come to those that persevere unto the end.
Lectio 6 γενηθήτω τὸ θέλημά σου, * ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς.
10... "Thy will be done in earth as it is in Heaven."
6 l. 685403>854036 l. 6 Augustinus de Serm. Dom: In illo beatitudinis regno vita beata perficietur in sanctis, sicut nunc in caelestibus Angelis. Et ideo post illam petitionem qua dicimus adveniat regnum tuum, sequitur fiat voluntas tua, sicut in caelo et in terra; idest, sicut in Angelis, qui sunt in caelo, voluntas tua fit, ut te perfruantur, nullo errore obnubilante eorum sapientiam, nulla miseria impediente eorum beatitudinem, ita fiat in sanctis tuis, qui in terra sunt, et de terra, quantum ad corpus attinet, facti sunt. Item fiat voluntas tua, recte intelligitur, obediatur praeceptis tuis: sicut in caelo, et in terra; idest, sicut ab Angelis, ita ab hominibus: non quod ipsi faciant ut velit Deus, sed quia faciunt quod ille vult; idest, faciunt secundum voluntatem eius. Aug., Serm. in Mont., ii, 6: In that kingdom of blessedness the happy life will be made perfect in the Saints as it now is in the heavenly Angels; and therefore after the petition, "Thy kingdom come," follows, "Thy will be done as in heaven, so in earth." That [p. 227] is, as by the Angels who are in Heaven Thy will is done so as that they have fruition of Thee, no error clouding their knowledge, no pain marring their blessedness; so may it be done by Thy Saints who are on earth, and who, as to their bodies, are made of earth. So that, "Thy will be done," is rightly understood as, 'Thy commands be obeyed;' "as in heaven, so in earth," that is, as by Angels, so by men; not that they do what God would have them do, but they do because He would have them do it; that is, they do after His will. Chrysostomus in Matth: Vide autem consequentiam optimam: quia enim concupiscere docuit caelestia per hoc quod dictum est adveniat regnum tuum, antequam ad caelum perveniatur, ipsam terram iussit fieri caelum, per hoc quod dicit fiat voluntas tua sicut in caelo et in terra. Chrys.: See how excellently this follows; having taught us to desire heavenly things by that which He said, "Thy kingdom come," before we come to Heaven He bids us make this earth into Heaven, in that saying, "Thy will be done as in heaven, so in earth." Hieronymus: Erubescant autem ex hac sententia qui quotidie ruinas in caelo fieri mentiuntur. Jerome: Let them be put to shame by this text who falsely affirm that there are daily falls [margin note: ruinas] in Heaven. [ed. note: There were various opinions in the first ages about the indefectibility and perfection of good spirits, vid. Petav. de Angelis iii. 2, &c. Dissert. Bened. in Cyril. Hier. iii. 5. Huet. Origenian. ii. 5. n. 16. Nat. Alex. in prim. mund. aot. Diss. 7.] Augustinus de Serm. Dom: Vel sicut in caelo et in terra, idest, sicut in iustis, ita in peccatoribus; tamquam si diceret: sicut faciunt voluntatem tuam iusti, etiam peccatores, ut ad te convertantur, sive, ita ut sua cuique tribuantur, quod fiet in extremo iudicio. Vel per caelum et terram, accipiamus spiritum et carnem. Et quod dicit apostolus: mente servio legi Dei; videamus factam Dei voluntatem in spiritu. In illa autem immutatione qua promittitur iustis, fiat voluntas tua sicut in caelo et in terra, idest, sicut spiritus non resistit Deo, ita et corpus non resistat spiritui. Vel sicut in caelo et in terra, idest, sicut in ipso Iesu Christo, ita et in Ecclesia; tamquam in viro, qui patris voluntatem implevit, ita et in femina, quae illi desponsata est. Caelum enim et terra convenienter intelligitur quasi vir et femina, quoniam terra caelo fecundante fructifera est. Aug.: Or; as by the righteous, so by sinners; as if He had said, As the righteous do Thy will, so also may sinners; either by turning to Thee, or in receiving every man his just reward, which shall be in the last judgment. Or, by the heaven and the earth we may understand the spirit and the flesh. As the Apostle says, "In my mind I obey the law of God," [Rom 7:25] we see the will of God done in the spirit. But in that change which is promised to the righteous there, "Let thy will be done as in heaven, so in earth;" that is, as the spirit does not resist God, so let the body not resist the spirit. Or; "as in heaven, so in earth," as in Christ Jesus Himself, so in His Church; as in the Man who did His Father's will, so in the woman who is espoused of Him. And heaven and earth may be suitably understood as husband and wife, seeing it is of the heaven that the earth brings forth her fruits. Cyprianus de Orat. Domin.: Non ergo petimus ut Deus faciat quod vult, sed ut nos facere possimus quod Deus vult: quod ut fiat in nobis, opus est Dei voluntate, idest opera eius et protectione, quia nemo suis viribus fortis est, sed Dei misericordia tutus. Cyprian: We ask not that God may do His own will, but that we may be enabled to do what He wills should be done by us; and that it may be done in us we stand in need of that will, that is, of God's aid and protection; for no man is strong by his own strength, but it safe in the indulgence and pity of God. Chrysostomus in Matth: Virtus enim non est nostri studii solum, sed superioris gratiae. Rursum autem hic orationem pro orbe terrarum cuilibet nostrorum iniunxit: neque enim dixit: fiat voluntas tua in me vel in nobis, sed ubique terrarum, ut solvatur error et plantetur veritas et expellatur malitia et revertatur virtus, et sic iam non differat caelum a terra. Chrys.: For [p. 228] virtue is not of our own efforts, but of grace from above. Here again is enjoined on each one of us prayer for the whole world, inasmuch as we are not to say, Thy will be done in me, or in us; but throughout the earth, that error may cease, truth be planted, malice be banished, and virtue return, and thus the earth not differ from heaven. Augustinus de bono Persev.: Ex hoc autem evidenter ostenditur contra Pelagianos initium fidei esse donum Dei, quando pro infidelibus, ut habere fidem incipiant, sancta orat Ecclesia. Cum etiam in sanctis iam sit facta Dei voluntas, cur ut fiat adhuc petunt, nisi ut perseverent in eo quod esse coeperunt? Aug., De Don. Pers., 3: From this passage is clearly shewn against the Pelagians that the beginning of faith is God's gift, when Holy Church prays for unbelievers that they may begin to have faith. Moreover, seeing it is done already in the Saints, why do they yet pray that it may be done, but that they pray that they may persevere in that they have begun to be? Chrysostomus super Matth: Communiter autem accipi debet quod ait sicut in caelo et in terra; idest: sanctificetur nomen tuum sicut in caelo et in terra; adveniat regnum tuum sicut in caelo, et in terra; fiat voluntas tua sicut in caelo, et in terra. Et vide quod caute locutus est; non dixit: pater, sanctifica nomen tuum in nobis; adveniat regnum tuum super nos; fac voluntatem tuam in nobis. Nec iterum dicit: sanctificemus nomen tuum; suscipiamus regnum tuum; faciamus voluntatem tuam; ne hoc aut Dei tantum, aut hominis tantum esse videatur. Sed medie dixit et impersonaliter: nam sicut homo non potest facere bonum nisi habuerit adiutorium Dei, sic nec Deus bonum operatur in homine nisi homo voluerit. Pseudo-Chrys.: These words, "As in heaven so in earth," must be taken as common to all three preceding petitions. Observe also how carefully it is worded; He said not, Father, hallow Thy name in us, Let Thy kingdom come on us, Do Thy will in us. Nor again; Let us hallow Thy name, Let us enter into Thy kingdom, Let us do Thy will; that it should not seem to be either God's doing only, or man's doing only. But He used a middle form of speech, and the impersonal verb; for as man can do nothing good without God's aid, so neither does God work good in man unless man wills it.
Lectio 7 11 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον:
11. "Give us this day our daily bread."
Augustinus Enchir: Haec ergo tria quae in praemissis petitionibus petuntur, hic inchoantur, et quantumcumque proficimus, augentur in nobis; perfecte vero, quod in alia vita sperandum est, semper possidebuntur. Reliquis vero quatuor quae sequuntur, petuntur temporalia, quae propter aeterna consequenda sunt necessaria; panis enim qui convenienter petitur hic, est necessarius: sequitur enim panem nostrum supersubstantialem da nobis hodie. Aug., Enchir., 115: These three things therefore which have been asked in the foregoing petitions, are begun here on earth, and according to our proficiency are increased in us; but in another life, as we hope, they shall be everlastingly possessed in perfection. In the four remaining petitions we ask for temporal blessings which are necessary to obtaining the eternal; the bread, which is accordingly the next petition in order, is a necessary. Hieronymus: Quod nos supersubstantialem exprimimus, in Graeco habetur bis epiousion, quod verbum Lxx interpretes periousion, frequentissime transferunt. Consideravimus ergo in Hebraeo: et ubicumque illi periousion, expresserunt, nos invenimus segola, quod Symmachus exereton, idest praecipuum vel egregium transtulit, licet in quodam loco peculiarem interpretatus sit. Quando ergo petimus ut peculiarem vel praecipuum nobis dominus tribuat panem, illum petimus qui dicit in Evangelio: ego sum panis vivus, qui de caelo descendi. Jerome: The Greek word here which we render, 'supersubstantialis,' is επιουσιος. The LXX often make use of the word, περιουσιος, by which we find, on reference to the Hebrew, they always render the word, sogola. [ed. note, c: סגלה on επιουσιος, vid. note c on Cyr. Cat. xxiii. 15. Tr. and Petav. Dogm. t. iv. pp. 200,201. ed. Antwerp. 1700.] Symmachus translates it εξαιρετος, that is, [p. 229] 'chief,' or 'excellent,' though in one place he has interpreted 'peculiar.' When then we pray God to give us our 'peculiar' or 'chief' bread, we mean Him who says in the Gospel, "I am the living bread which came down from heaven." [John 6:51] Cyprianus de Orat. Domin.: Nam panis vitae Christus est; et panis hic omnium non est, sed noster est. Hunc autem panem dari nobis quotidie postulamus, ne qui in Christo sumus et Eucharistiam quotidie accipimus, intercedente aliquo graviori delicto a caelesti pane prohibeamur et a Christi corpore separemur. Petimus ergo ut qui in Christo manemus, a sanctificatione eius et corpore non recedamus. Cyprian: For Christ is the bread of life, and this bread belongs not to all men, but to us. This bread we pray that it be given day by day, lest we who are in Christ, and who daily receive the Eucharist for food of salvation, should by the admission of any grievous crime, and our being therefore forbidden the heavenly bread, be separated from the body of Christ. Hence then we pray, that we who abide in Christ, may not draw back from His sanctification and His body. Augustinus de bono Persev.: Perseverantiam ergo a domino sancti poscunt, quando petunt ne a Christi corpore separentur, sed in ea sanctitate permaneant, ut nullum crimen admittant. Aug., De Don. Pers. 4: Here then the saints ask for perseverance of God, when they pray that they may not be separated from the body of Christ, but may abide in that holiness, committing no crime. Chrysostomus super Matth: Vel panem supersubstantialem posuit, hoc est quotidianum. Pseudo-Chrys.: Or by 'supersubstantialis' may be intended, 'daily.' [ed. note: Pseudo-Chrys. reads or translates 'quotidianus,' he does not introduce the word 'supersubstantialis' at all.] Cassianus Collat.: Cum enim dicit hodie, ostendit eum quotidie esse sumendum, omnique tempore haec oratio debet profundi, quia non est dies qua non opus sit nobis huius panis perceptione cor interioris hominis confirmare. Cassian, Coll., ix, 21: In that He says, "this day," He shews that it is to be daily taken, and that this prayer should be offered at all seasons, seeing there is no day on which we have not need, by the receiving of this bread, to confirm the heart of the inward man. Augustinus de Serm. Dom: Sed contra hoc illi movent quaestionem qui in Orientalibus partibus non quotidie coenae domini communicant: qui de hac re suam sententiam defendunt, vel ipsa auctoritate ecclesiastica, quod sine scandalo ista faciunt, neque ab eis qui Ecclesiis praesunt, facere prohibentur. Sed ut de istis nil in aliquam partem disseramus, illud certe debet occurrere cogitantibus, regulam nos orandi a domino accepisse, quam transgredi non oportet. Quis ergo audeat dicere semel tantum nos orare debere orationem dominicam, aut si iterum et tertio, usque ad eam tantum horam qua corpori domini communicamus? Non enim postea dicere poterimus da nobis hodie quod iam accepimus. Aut poterit quisque cogere ut ultima parte diei sacramentum illud celebremus? Aug., Serm. in Mont., ii, 7: There is here a difficulty created by the circumstance of there being many in the East, who do not daily communicate in the Lord's Supper. And they defend their practice on the ground of ecclesiastical authority, that they do this without offence, and are not forbidden by those who preside over the Churches, But not to pronounce any thing concerning them in either way, this ought certainly to occur to our thoughts, that we have here received of the Lord a rule for prayer which we ought not to transgress. Who then will dare to affirm that we ought to use this prayer only once? Or if twice or thrice, yet only up to that hour at which we communicate on the Lord's body? For after that we cannot say, "Give us this day," that which we have already received. Or will any one on this account be able to compel us to celebrate this sacrament at the close of the day? Cassianus: Licet istud quod dicitur hodie, ad praesentem vitam possit intelligi; idest dum in saeculo commoramur, praesta nobis hunc panem. Cassian: Though the expression to-day may be understood of this present life; thus, Give us this bread [p. 230] while we abide in this world. Hieronymus: Possumus supersubstantialem panem et aliter intelligere, qui super omnes substantias sit, et universas superet creaturas, scilicet domini. Jerome: We may also interpret the word 'supersubstantialis' otherwise, as that which is above all other substances, and more excellent than all creatures, to wit, the body of the Lord. Augustinus de Serm. Dom: Vel quotidianum panem accipiamus spiritualem, praecepta scilicet divina, quae quotidie oportet meditari et operari. Aug.: Or by "daily" we may understand spiritual, namely, the divine precepts which we ought to meditate and work. Gregorius Moralium: Nostrum autem hunc panem dicimus, et tamen ut detur oramus: quia Dei est ex munere, et noster fit per acceptionem. Greg., Mor., xxiv. 7: We call it our bread, yet pray that it may be given us, for it is God's to give, and is made ours by our receiving it. Hieronymus: Alii simpliciter putant, secundum apostoli sermonem dicentis: habentes victum et vestitum, his contenti simus, de praesenti tantum cibo sanctos curam gerere; unde in posterioribus praeceptum est: nolite cogitare de crastino. Jerome: Others understand it literally according to that saying of the Apostle, "Having food and raiment, let us therewith be content," that the saints should have care only of present food; as it follows, "Take no thought for the morrow." Augustinus ad Probam.: Sic ergo hic sufficientiam petimus a parte quae excellit, idest nomine panis totum significantes. Aug., Epist., 130, 11: So that herein we ask for a sufficiency of all things necessary under the one name of bread. Chrysostomus super Matth: Non solum autem oramus ideo, panem nostrum da nobis hodie, ut habeamus quid manducemus, quod commune est inter iustos et peccatores, sed ut quod manducamus, de manu Dei accipiamus, quod est tantum sanctorum. Nam illi Deus dat panem qui cum iustitia praeparat, Diabolus autem ei qui praeparat cum peccato. Vel ita ut dum a Deo datur, sanctificatus accipiatur; et ideo addidit nostrum, idest quem nos habemus paratum, illum da nobis, ut a te sanctificetur: sicut sacerdos panem accipiens a laico, sanctificat, et porrigit ei: panis enim offerentis est; sed quod sanctificatum est beneficium est sacerdotis. Dicit autem nostrum propter duo. Primo, quia omnia quae nobis Deus dat, per nos aliis dat, ut de eo quod accipimus, partem impotentibus faciamus. Qui ergo de laboribus suis, indigentibus praestat, non tantum panem suum manducat, sed etiam alienum. Deinde qui de iustitia acquisitum panem manducat, suum panem manducat; quod autem cum peccato alienum. Pseudo-Chrys.: We pray, "Give us this day our daily bread," not only that we may have what to eat, which is common to both righteous and sinners; but that what we eat we may receive at the hand of God, which belongs only to the saints. For to him God giveth bread who earns it by righteous means; but to him who earns it by sin, the Devil it is that gives. Or that inasmuch as it is given by God, it is received sanctified; and therefore He adds, "our," that is, such bread as we have prepared for us, that do Thou give us, that by Thy giving it may be sanctified. Like as the Priest taking bread of the laic, sanctifies it, and then offers it to him; the bread indeed is his that brought it in offering, but that it is sanctified is the benefit from the Priest. He says "Our" for two reasons. First, because all things that God gives us He gives through us to others, that of what we receive of Him we may impart to the helpless. Whoso then of what he gains by his own toil bestows nothing on others, eats not his own bread only, but others' bread also. Secondly, he who eats bread got righteously, eats his own bread; but he who eats bread got with sin, eats others' bread. Augustinus de Serm. Dom: Forte autem aliquis moveatur cur oremus pro his adipiscendis quae huic vitae sunt necessaria, sicut est victus et tegumentum, cum dominus dicat: nolite solliciti esse quid edatis aut quid induamini; non potest autem quisque de ea re, pro qua adipiscenda orat, non esse sollicitus. Aug., Serm. in Mont., ii, 7: Some one may perhaps find a difficulty in our here praying that we may obtain necessaries of this life, such as food and raiment, when the Lord has instructed us, "Be not ye careful what ye shall eat, or wherewithal ye shall be clothed." But it is impossible not to be careful about that for the obtaining which we pray. Augustinus ad Probam.: Sed sufficientiam vitae non indecenter vult quisquis vult, et non amplius; haec autem sufficientia non appetitur propter seipsam, sed propter salutem corporis, et congruentem habitum personae hominis, quo habito non sit inconveniens eis cum quibus honeste vivendum est. Ista ergo cum habentur, ut teneantur; cum non habentur, ut habeantur orandum est. Aug., Epist., 130, 6: But to wish for the necessaries of life and no more, [p. 231] is not improper; for such sufficiency is not sought for its own sake, but for the health of the body, and for such garb and appliances of the person, as may make us to be not disagreeable to those with whom we have to live in all good reputation. For these things we may pray that they may be had when we are in want of them, that they may be kept when we have them. Chrysostomus in Matth: Considerandum est autem quod postquam dixit fiat voluntas tua sicut in caelo, et in terra, quia hominibus loquebatur in terra carne indutis, et non potentibus habere eamdem impassibilitatem cum Angelis, condescendit iam infirmitati nostrae, quae necessario indiget cibo; et ideo pro pane iussit orationem facere, non pro pecuniis neque pro lascivia, sed solum pro pane quotidiano; et neque hoc sufficit, sed apposuit da nobis hodie, ut non conteramus nos ipsos sollicitudine supervenientis diei. Chrys.: It should be thought upon how when He had delivered to us this petition, "Thy will be done as in heaven so in earth," then because He spake to men in the flesh, and not like angelic natures without passion or appetite, He now descends to the needs of our bodies. And He teaches us to pray not for money or the gratification of lust, but for daily bread; and as yet further restriction, He adds, "this day," that we should not trouble ourselves with thought for the coming day. Chrysostomus super Matth: Et sic prima facie videntur haec verba sonare, ut qui hoc dicunt, non habeant in crastinum aut post crastinum praeparatum. Quod si ita est, oratio ista aut paucis potest convenire, sicut apostolis, qui docendi gratia omni tempore vagabantur, aut forsitan nulli. Doctrinam autem Christi ita debemus aptare, ut omnes in ea proficiant. Pseudo-Chrys.: And these words at first sight might seem to forbid our having it prepared for the morrow, or after the morrow. If this were so, this prayer could only suit a few; such as the Apostles who travelled hither and thither teaching - or perhaps none among us. Yet ought we so to adapt Christ's doctrine, that all men may profit in it. Cyprianus de Orat. Domin.: Divinum ergo cibum discipulus Christi debet petere, ne in longum desiderium petitionis extendat: quia contrarium sibi fit et repugnans ut quaeramus in saeculo diu manere, qui petimus regnum caelorum velociter advenire. Vel addit quotidianum ut tantum quis manducet quantum ratio naturalis exigit non quantum lascivia carnis impellit. Si enim in uno convivio tantum expendas quantum sufficere tibi potest centum diebus, iam non quotidianum cibum manducas, sed multorum dierum. Cyprian, Tr. vii, 14: Justly therefore does the disciple of Christ make petition for today's provision, without indulging excessive longings in his prayer. It were a self-contradicting and incompatible thing for us who pray that the kingdom of God may quickly come, to be looking unto long life in the world below. Pseudo-Chrys.: Or; He adds, "daily," that a man may eat so much only as natural reason requires, not as the lust of the flesh urges. For if you expend on one banquet as much as would suffice you for a hundred days, you are not eating today's provision, but that of many days. Hieronymus: In Evangelio autem quod appellatur secundum Hebraeos, pro supersubstantiali pane mohar reperitur, quod dicitur crastinum; ut sit sensus: panem nostrum crastinum, idest futurum, da nobis hodie. Jerome: In the Gospel, entitled The Gospel according to the Hebrew, 'supersubstantialis' is rendered, 'mohar,' that is, 'tomorrow's; so that the sense would be, Give us today tomorrow's bread; i.e. for the time to come.
Lectio 8 12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, * ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν:
12. "And forgive us our debts, as we forgive our debtors."
Cyprianus de Orat. Domin.: Post subsidium cibi petitur et venia delicti, ut qui a Deo pascitur, in Deo vivat; nec tantum praesenti vitae, sed aeternae consulatur, ad quam venire potest, si peccata donentur, quae debita dominus appellavit, sicut alibi dicit: dimisi tibi omne debitum, quia rogasti me. Unde sequitur dimitte nobis debita nostra. Quare necessarie et salubriter admonemur, qui peccatores sumus, quia pro peccatis rogare compellimur; et ne quis sibi quasi innocens placeat, et se extollendo plus pereat, instruitur se peccare quotidie dum pro peccatis quotidie iubetur orare. Cyprian, Tr. vii, 15: After supply of food, next pardon of sin is asked for, that he who is fed of God may live in God, and not [p. 232] only the present and passing life be provided for, but the eternal also; whereunto we may come, if we receive the pardon of our sins, to which the Lord gives the name of debts, as he speaks further on, "I forgave thee all that debt, because thou desiredst me." [Matt 18:32] How well is it for our need, how provident and saving a thing, to be reminded that we are sinners compelled to make petition for our offences, so that in claiming God's indulgence, the mind is recalled to a recollection of its guilt. That no man may plume himself with the pretence of innocence, and perish more wretchedly through self-exaltation, he is instructed that he commits sin every day by being commanded to pray for his sins. Augustinus de bono Persev.: Hoc autem telo Pelagiani confodiuntur haeretici, qui audent dicere hominem iustum in hac vita habere nullum omnino peccatum, et in talibus hominibus esse iam in praesenti tempore Ecclesiam, non habentem maculam aut rugam. Aug., De Don. Pers., 5: With this weapon the Pelagian heretics received their deathblow, who dare to say that a righteous man is free altogether from sin in this life, and that of such is at this present time composed a Church, "having neither spot nor wrinkle." Chrysostomus in Matth: Quoniam vero fidelibus haec oratio convenit, et leges Ecclesiae docent, et orationis principium, quod docet Deum patrem vocare. Qui ergo fidelibus iubet remissionem peccatorum petere, demonstrat quod post Baptismum contingit peccata dimitti, contra Novatianos. Chrys.: That this prayer is meant for the faithful, both the laws of the Church teach, and the beginning of the prayer which instructs us to call God Father. In thus bidding the faithful pray for forgiveness of sin, He shews that even after baptism sin can be remitted (against the Novatians.) Cyprianus de Orat. Domin.: Qui ergo pro peccatis nos orare docuit, paternam misericordiam promisit; sed plane addidit legem, certa conditione nos constringens, ut sic nobis debitum dimitti postulemus, secundum quod et ipsi debitoribus nostris dimittimus; et hoc est quod dicit sicut et nos dimittimus debitoribus nostris. Cyprian: He then who taught us to pray for our sins, has promised us that His fatherly mercy and pardon shall ensue. But He has added a rule besides, binding us under the fixed condition and responsibility, that we are to ask for our sins to be forgiven in such sort as we forgive them that are in debt to us. Gregorius Moralium: Ut profecto bonum, quod a Deo compuncti petimus, hoc primum proximo conversi faciamus. Greg., Mor., x, 15: That good which in our penitence we ask of God, we should first turn and bestow on our neighbour. Augustinus de Serm. Dom: Hoc non de pecunia dicitur, sed de omnibus quae in nos quisque peccat ac per hoc etiam de pecunia: peccat namque in te qui pecuniam tibi debitam, cum habeat unde reddere, non reddit; quod peccatum si non dimiseris, non poteris dicere dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Aug., Serm. in Mont., ii, 8: This is not said of debts of money only, but of all things in which any sins against us, and among these also of money, because that he sins against you, who does not return money due to you, when he has whence he can return it. Unless you forgive this sin you cannot say, "Forgive us our debts, as we forgive our debtors." Chrysostomus super Matth: Cum qua ergo spe orat qui inimicitiam servat adversus alterum, a quo forsitan laesus est? Sicut enim ipse orans mentitur, dicit enim: remitto, et non remittit, sic a Deo petit indulgentiam, et non illi indulgetur. Sed multi nolentes dare veniam peccantibus in se, fugiunt istam orationem orare. Stulti. Primo, quia qui non sic orat ut docuit Christus, non est Christi discipulus; secundo, quia nec pater libenter exaudit orationem quam filius non dictaverit: cognoscit enim pater filii sui sensus et verba, neque suscipit quae usurpatio humana excogitavit, sed quae sapientia Christi exposuit. Pseudo-Chrys.: With what hope then does he pray, who cherishes hatred against another by whom he has been wronged? As he prays with a falsehood on his lips, when he says, I forgive, and does not forgive, so he asks indulgence of God, but no indulgence is granted him. There are many who, being unwilling to forgive those that trespass against them, will not use this [p. 233] prayer. How foolish! First, because he who does not pray in the manner Christ taught, is not Christ's disciple; and secondly, because the Father does not readily hear any prayer which the Son has not dictated; for the Father knows the intention and the words of the Son, nor will He entertain such petitions as human presumption has suggested, but only those which Christ's wisdom has set forth. Augustinus Enchir: Tamen quia hoc tam magnum bonum, scilicet dimittere debita et diligere inimicos, tantae multitudinis non est quantam credimus exaudiri cum in oratione dicitur dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris; procul dubio verba sponsionis huius implentur, si homo nondum ita proficit ut diligat inimicum; tamen quando rogatur ab homine qui peccavit in eum ut ei dimittat, dimittit ex corde, qui etiam sibi roganti utique vult dimitti. Iam vero qui eum in quem peccavit, rogat, si peccato suo movetur ut roget, non adhuc reputandus inimicus, ut eum diligere sit difficile, sicut difficile erat quando inimicitias exercebat. Aug., Enchir., 73: Forasmuch as this so great goodness, namely, to forgive debts, and to love our enemies, cannot be possessed by so great a number as we suppose to be heard in the use of this prayer; without doubt the terms of this stipulation are fulfilled; though one have not attained to such proficiency as to love his enemy; yet if when he is requested by one, who has trespassed against him, that he would forgive him, he do forgive him from his heart; for he himself desires to be forgiven then at least when he asks forgiveness. And if one have been moved by a sense of his sin to ask forgiveness of him against whom he has sinned, he is no more to be thought on as an enemy, that there should be any thing hard in loving him, as there was when he was in active enmity.
Lectio 9 13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν,
13. "And lead us not into temptation."
6 l. 985406>854066 l. 9 Chrysostomus super Matth: Quia multa magnifica supra mandavit hominibus, ut Deum patrem suum dicant, ut regnum Dei petant venire, ideo nunc additur humilitatis doctrina, cum dicitur et ne nos inducas in tentationem. Pseudo-Chrys.: As He had above put many high things into men's mouths, teaching them to call God their Father, to pray that His kingdom might come; so now He adds a lesson of humility, when He says, "and lead us not into temptation." Augustinus de Serm. Dom: Nonnulli codices habent et ne nos inferas in tentationem, quod tantumdem valere arbitror: nam ex uno Graeco verbo isenenkis, utrumque est translatum. Multi autem interpretando ita dicunt: ne nos patiaris induci in tentationem, exponentes quomodo dictum sit inducas. Nec enim per seipsum inducit Deus, sed induci patitur eum quem suo auxilio deseruerit. Aug., Serm. in Mont., ii, 9: Some copies read, "Carry us not," [margin note: inferas] an equivalent word, both being a translation of one Greek word, εἰσενενχεις. Many in interpreting say, 'Suffer us not to be led into temptation,' as being what is implied in the word, "lead." For God does not of Himself lead a man, but suffer him to be led from whom He has withdrawn His aid. Cyprianus de Orat. Domin.: Qua in parte ostenditur, contra nos nihil adversarium posse, nisi Deus ante permiserit: ut omnis timor noster et devotio convertatur ad Deum. Cyprian, Tr. vii, 17: Herein it is shewn that the adversary can nothing avail against us, unless God first permit him; so that all our fear and devotion ought to be addressed to God. Augustinus: Aliud est autem induci in tentationem, aliud tentari: nam sine tentatione probatus esse nemo potest, sive sibi ipsi, sive alii; Deo autem ante omnes tentationes quisque notissimus est. Non ergo hic oratur ut non tentemur, sed ut non inferamur in tentationem; tamquam si quispiam cui necesse est igne examinari, non orat ut igne non contingatur, sed ut non exuratur. Inducimur enim, si tales inciderint quas ferre non possumus. Aug.: But it is one thing to be led into temptation, another to be tempted; for without temptation none can be approved, either to himself or to another; but every man is fully known to God before all trial. Therefore [p. 234] we do not here pray that we may not be tempted, but that we may not be led into temptation. As if one who was to be burnt alive should pray not that he should not be touched by fire, but that he should not be burnt. For we are then led into temptation when such temptations befall us as we are not able to resist. Augustinus ad Probam.: Cum ergo dicimus ne nos inducas in tentationem, nos admonemur hoc petere, ne deserti eius adiutorio, alicui tentationi vel consentiamus decepti vel cedamus afflicti. Aug., Epist., 130, 11: When then we say, "Lead us not into temptation," what we ask is, that we may not, deserted by His aid, either consent through the subtle snares, or yield to the forcible might, or any temptation. Cyprianus de Orat. Domin.: In quo admonemur infirmitatis et imbecillitatis nostrae, ne quis se insolenter extollat: ut dum procedit humilis et submissa confessio, et datur totum Deo quicquid suppliciter petitur, ipsius pietate praestetur. Cyprian: And in so praying we are cautioned of our own infirmity and weakness, lest any presumptuously exalt himself; that while a humble and submissive confession comes first, and all is referred to God, whatever we suppliantly apply for may by His gracious favour be supplied. Augustinus de bono Persev.: Cum autem sancti petunt ne nos inferas in tentationem, quid aliud quam ut in sanctitate perseverent orant? Hoc autem sibi concesso (quod esse de Dei dono, cum ab illo poscitur, demonstratur), nemo sanctorum non tenet usque in finem perseverantiam sanctitatis; neque enim quisquam in proposito Christiano perseverare desistit, nisi in tentationem primitus inferatur. Ideo ergo petimus ne inferamur in tentationem, ut hoc non fiat; et si non fit, Deus non permittit ut fiat: nihil enim fit, nisi quod aut ipse facit, aut fieri permittit. Potens est ergo a malo in bonum flectere voluntates, et lapsum convertere, ac dirigere in sibi placitum gressum, cui non frustra dicitur ne nos inferas in tentationem: nam qui in tentationem suae malae voluntatis non infertur, in nullam prorsus infertur: unusquisque enim tentatur a concupiscentia sua. Voluit ergo Deus a se posci ne inferamur in tentationem, quod poterat nobis et non orantibus dari, quia voluit nos admoneri, a quo beneficia accipiamus. Attendat ergo Ecclesia quotidianas orationes suas: orat ut increduli credant; Deus ergo convertit ad fidem; orat ut credentes perseverent; Deus ergo dat perseverantiam usque in finem. Aug., De Don. Pers., 5: When the Saints pray, "Lead us not into temptation," what else do they pray for than that they may persevere in their sanctity. This once granted - and that it is God's gift this, that of Him we ask it, shews - none of the Saints but holds to the end his abiding holiness; for none ceases to hold on his Christian profession, till he be first overtaken of temptation. Therefore we seek not to be led into temptation that this may not happen to us; and if it does not happen, it is God that does not permit it to happen; for there is nothing done, but what He either does, or suffers to be done. He is therefore able to turn our wills from evil to good, to raise the fallen and to direct him into the way that is pleasing to Himself, to whom not in vain we plead, "Lead us not into temptation." For whoso is not led into temptation of his own evil will, is free of all temptation; for, "each man is tempted of his own lust." [James 1:14] God would have us pray to Him that we may not be led into temptation, though He could have granted it without our prayer, that we might be kept in mind who it is from whom we receive all benefits. Let the Church therefore observe her daily prayers; she prays that the unbelieving may believe, therefore it is God that turns men to the faith; she prays that the believers may persevere; God gives them perseverance even unto the end.
Lectio 10 ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
13... "But deliver us from evil. Amen."
Augustinus de Serm. Dom: Orandum est, non solum ut non inducamur in malum quo caremus, sed ab illo etiam liberemur in quo iam inducti sumus; et ideo sequitur sed libera nos a malo. Aug.: We ought to pray not only that we may not be led [p. 235] into evil from which we are at present free; but further that we may be set free from that into which we have already been led. Therefore it follows, "Deliver us from evil." Chrysostomus in Matth: Vel malum hic Diabolum vocat, propter excellentiam malitiae, non quae ex natura est, sed quae ex electione. Et quia ad nos implacabile bellum habet, propter hoc dixit libera nos a malo. [Or here he calls the devil evil because of his excess of malice, which is not from nature but from choice. And because he carries on an implacable war with us, he said "Deliver us from evil."] Cyprianus de Orat. Domin.: Post omnia quidem supradicta, in consummatione orationis venit clausula universas preces nostras collecta brevitate concludens: nihil enim remanet quod ultra adhuc debeat postulari, cum semel protectionem Dei adversus malum petamus, qua impetrata, contra omnia quae Diabolus et mundus operatur, securi sumus. Quis enim de saeculo metus est, cuius in saeculo Deus tutor est? Cyprian, Tr. vii. 18: After all these preceding petitions, at the conclusion of the prayer comes a sentence, comprising shortly and collectively the whole of our petitions and desires. For there remains nothing beyond for us to ask for, after petition made for God's protection from evil; for that gained, we stand secure and safe against all things that the Devil and the world work against us. What fear hath he from this life, who has God through life for his guardian? Augustinus ad Probam.: Et hoc ultimum quod in oratione dominica positum est, tam late patet, ut homo Christianus in qualibet tribulatione constitutus, in hoc gemitus edat, et in hoc lacrymas fundat, hinc exordiatur, in hoc terminet orationem; unde sequitur amen, quo desiderium orantis exprimitur. Aug., Epist., 130, 11: This petition with which the Lord's Prayer concludes is of such extent, that a Christian man in whatever tribulation cast, will in this petition utter groans, in this shed tears, here begin and here end his prayer. And therefore follows "Amen," by which is expressed the strong desire of him that prays. Hieronymus: Amen enim, quod in fine constat scriptum, signaculum est dominicae orationis; quod aquila interpretatus est fideliter, quod nos vere possumus dicere. Jerome: "Amen," which appears here at the close, is the seal of the Lord's Prayer. Aquila rendered 'faithfully' - we may perhaps 'truly.' Cyprianus de Orat. Domin.: Quid mirum, si talis oratio est quam Deus docuit, qui magisterio suo omnem precem nostram salutari sermone breviavit? Hinc per Isaiam fuerat ante praedictum: sermonem breviatum faciet Deus super terram. Nam cum dominus Iesus Christus omnibus venerit, ut colligeret doctos pariter atque indoctos, omni sexui atque aetati praecepta salutis ediderit, praeceptorum suorum fecit grande compendium, ut in disciplina caelesti discentium memoria non laboraret, sed quod esset simplici fidei necessarium, velociter discerent. Cyprian: We need not wonder, dearest brethren, that this is God's prayer, seeing how His instruction comprises all our petitioning, in one saving sentence. This had already been prophesied by Isaiah the Prophet, "A short word will God make in the whole earth." [Isa 10:22] For when our Lord Jesus Christ came unto all, and gather together the learned alike and the unlearned, did to every sex and age set forth the precepts of salvation, He made a full compendium of His instructions, that the memory of the scholars might not labour in the heavenly discipline, but accept with readiness whatsoever was necessary into a simple faith. Augustinus ad Probam.: Quaelibet autem alia verba dicamus, quae affectus orantis vel praecedendo format ut clareat, vel consequendo accendit ut crescat, nil aliud dicimus quam quod in ista oratione dominica positum est, si recte et congruenter oramus. Qui enim dicit: clarificare in omnibus gentibus sicut clarificatus es in nobis. Quid aliud dicit quam sanctificetur nomen tuum? Qui dicit: ostende faciem tuam, et salvi erimus, quid aliud dicit quam adveniat regnum tuum? Qui dicit: gressus meos dirige secundum eloquium tuum, quid aliud dicit quam fiat voluntas tua? Qui dicit: paupertatem et divitias ne dederis mihi, quid aliud dicit quam panem nostrum quotidianum da nobis hodie? Qui dicit: memento, domine, David, et omnis mansuetudinis eius, et: si reddidi retribuentibus mihi mala, quid aliud dicit quam dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris? Qui dicit: aufer a me concupiscentias ventris, quid aliud dicit quam ne nos inducas in tentationem? Qui dicit: erue me ab inimicis meis, Deus meus, quid aliud dicit quam libera nos a malo? Et si per omnia precationum sanctarum verba discurras, nihil invenies quod in ista oratione dominica non contineatur. Quisquis autem id dicit quod ad evangelicam istam precem pertinere non possit, carnaliter orat; quod nescio quomodo non dicatur illicite quando renatos dominus, non nisi spiritualiter docet orare. Qui autem dicit in oratione: domine, multiplica divitias meas, et honores meos auge, et hoc dicit eorum habens concupiscentiam, non id attendens ut ex his secundum Deum prosit hominibus, puto eum non invenire in oratione dominica quo possit haec vota aptare. Quamobrem pudeat saltem petere quod non pudet cupere. Aut si et hoc pudet, et cupiditas vicit, melius hoc petetur ut etiam ab isto cupiditatis malo liberet cui dicimus libera nos a malo. Aug., Epist., 130, 12: And whatever other words we may use, either introductory to quicken the affections, or in conclusion to add to them, we say nothing more than is contained in the Lord's Prayer if we pray rightly and connectedly. For he who says, "Glorify thyself in all nations, as thou art glorified among us," what else does he say than, "Hallowed be thy name?" He who prays, "Shew thy face and we shall be safe," [Ps 80:3] what is it but to say, "Let thy kingdom come?" To say, "Direct my steps according to thy word," [Ps 119:133] what is it more than, "Thy will be done?" To say, "Give me neither poverty nor riches," [Prov 30:8] what else is it than, "Give us this day our daily bread?" [p. 236] "Lord, remember David and all his mercifulness!" [Ps 131:1] and, "If I have returned evil for evil," [Ps 7:4] what else but, "Forgive us our debts even as we forgive our debtors?" He who says, "Remove far from me all greediness of belly," what else does he say, but "Lead us not into temptation?" He who says, "Save me, O my God, from my enemies," [Ps 59:1] what else does he say but "Deliver us from evil?" And if you thus go through all the words of the holy prayers, you will find nothing that is not contained in the Lord's Prayer. Whoever then speaks such words as have no relation to this evangelic prayer, prays carnally; and such prayer I know not why we should not pronounce unlawful, seeing the Lord instructs those who are born again only to pray spiritually. But whoso in prayer says, Lord, increase my riches, add to my honours; and that from desire of such things, not with a view to doing men service after God's will by such things; I think that he finds nothing in the Lord's Prayer on which he may build such petitions. Let such a one then be withheld by shame from praying for, if not from desiring, such things. But if he have shame at the desire, yet desire overcomes, he will do better to pray for deliverance from the evil of desire to Him to whom we say, "Deliver us from evil." Augustinus de Serm. Dom: Videtur etiam iste numerus petitionum septenario beatitudinum congruere.
Si enim timor Dei est quo beati fiunt pauperes spiritu, quoniam ipsorum est regnum caelorum, petamus ut sanctificetur in hominibus nomen Dei, timore casto permanente in saecula saeculorum.
Si pietas est qua beati sunt mites, petamus ut veniat regnum eius, ut mitescamus, nec ei resistamus.
Si scientia est qua beati sunt qui lugent, oremus ut fiat voluntas eius sicut in caelo et in terra: quia si corpus tamquam terra cum spiritu tamquam caelo consenserit, non lugebimus.
Si fortitudo est qua beati sunt qui esuriunt, oremus ut panis noster quotidianus detur nobis hodie, quo ad plenissimam saturitatem venire possimus.
Si consilium est quo beati sunt misericordes, quoniam ipsorum miserebitur, dimittamus debita, ut nobis nostra debita dimittantur.
Si intellectus est quo beati sunt mundo corde, oremus non induci in tentationem, ne habeamus duplex cor, temporalia et terrena sectando, de quibus tentationes fiunt in nobis.
Si sapientia est qua beati sunt pacifici, quoniam filii Dei vocabuntur, oremus ut liberemur a malo: ipsa enim liberatio liberos nos faciet filios Dei.Aug., Serm. in Mont. ii. 11: This number of petitions seems to answer to the seven-fold number of the beatitudes.
If it is the fear of God by which are made "blessed the poor in spirit, for theirs is the kingdom of heaven," let us ask that the name of God be hallowed among men, a reverent fear abiding for ever and ever.
If it be piety by which "the meek are blessed," let us pray that His kingdom may come, that we may become meek, and not resist Him.
If it be knowledge by which "they that mourn are blessed," let us pray that His will may be done as in heaven so in earth; for if the body consent with the spirit as does earth with heaven, we shall not mourn.
If fortitude be that by which "they that hunger are blessed," let us pray that our daily bread be this day given us, by which we may come to full saturity.
If it is counsel by which "blessed are the merciful, for they shall obtain mercy," let us forgive debts, that our debts may be forgiven us.
If it be understanding by which they of "pure heart are blessed," let us pray that we be not led into temptation, lest we have a double heart [p. 237] in the pursuit of temporal and earthly things which are for our probation.
If it be wisdom by which "blessed are the peacemakers, for they shall be called the sons of God," let us pray to be delivered from evil; for that very deliverance will make us free as sons of God.Chrysostomus in Matth: Quia vero sollicitos nos fecerat inimici memoria in hoc quod dixerat libera nos a malo, rursus audaciam praebet per hoc quod in quibusdam libris subditur quoniam tuum est regnum et virtus et gloria: quia si eius est regnum, nullum formidare oportet, cum et qui praeliatur contra nos, sit ei subiectus. Cum autem virtus eius et gloria sint infinita, non solum a malis eruere potest, sed etiam facere gloriosum. Chrys.: Having made us anxious by the mention of our enemy, in this that He has said, "Deliver us from evil," He again restores confidence by that which is added in some copies, "For thine is the kingdom, and the power, and the glory," since if His be the kingdom, none need fear, since even he who fights against us, must be His subject. But since His power and glory are infinite, He can not only deliver from evil, but also make glorious. Chrysostomus super Matth: Haec etiam ad praecedentia pertinent: quod enim dicit tuum est regnum, respondet ad illud quod dixerat adveniat regnum tuum, ne aliquis dicat: ergo Deus non habet regnum in terra. Quod autem dicit et virtus, respondet ad id quod dixerat fiat voluntas tua sicut in caelo et in terra; ne aliquis dicat, quod Deus non potest facere quod vult. Quod vero dicit et gloria, respondet ad omnia quae sequuntur, in quibus gloria Dei apparet. Pseudo-Chrys.: This is also connected with the foregoing. "Thine is the kingdom" has reference to "Thy kingdom come," that none should therefore say, "God has no kingdom on earth. The power," answers to "Thy will be done, as in earth so in heaven," that none should say thereon that God cannot perform whatever He would. "And the glory," answers to all that follows, in which God's glory is shewn forth.
Lectio 11 14 ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος: 15 ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις, οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν.
14. "For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses."
Rabanus: Per hoc quod dominus dixerat amen significat indubitanter illis a domino conferri omnia quae rite postulant, qui conditionis additae servare pactum non negligunt; unde subditur si enim dimiseritis hominibus peccata eorum, dimittet et vobis pater vester caelestis delicta vestra. Rabanus: By the word, "Amen." He shews that without doubt the Lord will bestow all things that are rightly asked, and by those that do not fail in observing the annexed condition, "For if ye forgive men their sins, your heavenly Father will also forgive you your sins." Augustinus de Serm. Dom: Ubi non est praetereundum, quod ex omnibus his sententiis, quibus nos dominus orare praecepit, eam potissimum commendandam esse iudicavit quae pertinet ad remissionem peccatorum, in qua nos misericordes esse voluit; quod est unum consilium miserias evadendi. Aug., Serm. in Mont., ii, 11: Here we should not overlook that of all the petitions enjoined by the Lord, He judged that most worthy of further enforcement, which relates to forgiveness of sins, in which He would have us merciful; which is the only means of escaping misery. Chrysostomus super Matth: Non autem dixit, ut prius nobis Deus dimittat, et postea nos debitoribus nostris, scit enim dominus homines esse mendaces, quoniam etsi acceperint remissionem peccati sui, ipsi suis debitoribus non dimittunt: ideo sic dicitur, ut prius dimittamus, postea petamus dimissionem. Pseudo-Chrys.: He does not say that God will first forgive us, and that we should after forgive our debtors. For God knows how treacherous the heart of man is, and that though they should have received forgiveness themselves, yet they do not forgive their debtors; therefore He instructs us first [p. 238] to forgive, and we shall be forgiven after. Augustinus Enchir: Quisquis autem roganti et peccati sui poenitenti ex corde non dimittit, nullo modo aestimet a domino sua peccata dimitti: et ideo subdit si autem non dimiseritis hominibus, nec pater vester dimittet vobis peccata vestra. Aug., Enchir., 74: Whoever does not forgive him that in true sorrow seeks forgiveness, let him not suppose that his sins are by any means forgiven of the Lord. Cyprianus de Orat. Domin.: Excusatio enim tibi nulla est in die iudicii, cum secundum tuam sententiam iudiceris, et quod feceris, hoc patiaris. Cyprian, Tr. vii, 16: For no excuse will abide you in the day of judgment, when you will be judged by your own sentence, and as you have dealt towards others, will be dealt with yourself. Hieronymus: Si autem hoc quod scriptum est: ego dixi: dii estis; vos autem sicut homines moriemini, ad eos dicitur qui propter peccata homines ex diis esse meruerunt, recte ergo et hi quibus peccata dimittuntur, homines appellati sunt. Jerome: But if that which is written, "I said, Ye are gods, but ye shall die like men," [Ps 82:6-7] is said to those who for their sins deserve to become men instead of gods, then they to whom sins are forgiven are rightly called "men." Chrysostomus in Matth: Ideo autem caelorum et patris meminit, ut ex hoc provocet auditorem: nihil enim ita te Deo assimilat, sicut iniuriam tibi facientibus ignoscere. Inconveniens est autem, si talis patris filius existens, servilis efficitur; et ad caelum vocatus, terrenum quemdam et vitae huius proprium habet sensum. Chrys.: He mentions heaven and the Father to claim our attention, for nothing so likens you to God, as to forgive him who has injured you. And it were indeed unmeet should the son of such a Father become a slave, and should one who has a heavenly vocation live as of this earth, and of this life only.
Lectio 12 16 ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες: ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν.
16. "Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward."
6 l. 1285409>854096 l. 12 Chrysostomus super Matth: Quia oratio illa iam fortis est, quae fit in spiritu humili et corde contrito; qui autem deliciis fruitur, spiritum humilem et cor contritum habere non potest; manifestum est quoniam oratio sine ieiunio gracilis est et infirma: et ideo quicumque pro aliqua necessitate voluerunt orare, ieiunium adiutorium est orationis. Unde consequenter dominus, post doctrinam de oratione, subiungit doctrinam de ieiunio dicens cum autem ieiunatis, nolite fieri sicut hypocritae tristes. Sciebat enim dominus gloriam vanam ex omni bono procedere; ideo spinam vanae gloriae, quae nascitur in terra bona, iubet praecidere, ne suffocet ieiunii fructum. Non autem potest fieri ut non sentiatur qui ieiunat; sed melius est ut ieiunium te ostendat, quam tu ieiunium. Non autem potest fieri ut sit hilaris qui ieiunat; ideo non dixit: nolite esse tristes; sed nolite fieri tristes: qui enim per imposturas aliquas pallentes apparent, illi non sunt tristes, sed fiunt; qui autem naturaliter propter assiduum ieiunium tristis est, non fit tristis, sed vere est; unde subdit exterminant enim facies suas, ut appareant hominibus ieiunantes. Pseudo-Chrys.: Forasmuch as that prayer which is offered in a humble spirit and contrite heart, shews a mind already strong and disciplined; whereas he who is sunk in self-indulgence cannot have a humble spirit and contrite heart; it is plain that without fasting prayer must be faint and feeble; therefore, when any would pray for any need in which they might be, they joined fasting with prayer, because it is an aid thereof. Accordingly the Lord, after His doctrine respecting prayer, adds doctrine concerning fasting, saying, "When ye fast, be not ye as the hypocrites, of sad countenance." The Lord knew that vanity may spring from every good thing, and therefore bids us root out the bramble of vain-gloriousness which springs in the good soil, that it choke not the fruit of fasting. For though it cannot be that fasting should not be discovered in any one, yet is it better that fasting should shew you, than that you should shew your fasting. But it is impossible [p. 239] that any in fasting should be gay, therefore He said not, Be not sad, but "Be not made sad;" for they who discover themselves by any false displays of their affliction, they are not sad, but make themselves; but he who is naturally sad in consequence of continued fasting, does not make himself sad, but is so. Hieronymus: Verbum exterminant, quod in ecclesiasticis Scripturis vitio interpretum tritum est, aliud multo significat quam vulgo intelligitur. Exterminantur quippe exules, qui mittuntur extra terminos. Pro hoc ergo sermone, demoliuntur semper accipere debemus, quod Graece dicitur aphanizousi. Demolitur autem hypocrita faciem suam, ut tristitiam simulet, et animo forte laetante luctum gestat in vultu. Jerome: The word, "exterminare," so often used in the ecclesiastical Scriptures though a blunder of the translators, has a quite different meaning from that in which it is commonly understood. It is properly said of exiles who are sent beyond the boundry of their country. Instead of this word, it would seem better to use the word, "demoliri," 'to destroy,' in translating the Greek . The hypocrite destroys his face, in order that he may feign sorrow, and with a heart full of joy wears sorrow in his countenance. Gregorius Moralium: Nam ora pallescunt, corpus debilitate quatitur, pectus interrumpentibus suspiriis urgetur, nihilque tanto labore aliud nisi aestimatio humana cogitatur. Leo Papa in Serm. 3 de Epiph. Non sunt autem casta ieiunia quae non de ratione veniunt continentiae, sed de arte fallaciae. Greg., Mor., viii, 44: For by the pale countenance, the trembling limbs, and the bursting sighs, and by all so great toil and trouble, nothing is in the mind but the esteem of men. Leo, Serm. in Epiph., iv, 5: But that fasting is not pure, that comes not of reasons of continence, but of the arts of deceit. Chrysostomus super Matth: Si ergo qui ieiunat et tristem se facit, hypocrita est, quanto magis iniquior est qui non ieiunat, sed argumentis quibusdam in facie sua pingit venalem pallorem, quasi ieiunii signum? Pseudo-Chrys.: If then he who fasts, and makes himself of sad countenance, is a hypocrite, how much more wicked is he who does not fast, yet assumes a fictitious paleness of face as a token of fasting. Augustinus de Serm. Dom: In hoc autem capitulo maxime advertendum est, non in solo rerum corporearum nitore atque pompa, sed etiam in ipsis sordibus luctuosis esse posse iactantiam, et eo periculosiorem, quo sub nomine servitutis Dei decipit. Qui ergo immoderato cultu corporis atque vestitus vel ceterarum rerum nitore fulget, facile convincitur rebus ipsis pomparum saeculi esse sectator, nec quemquam fallit dolosa imagine sanctitatis; qui autem in professione Christianitatis inusitato squalore ac sordibus intentos in se hominum oculos facit, cum id voluntate faciat, non necessitate patiatur, ex ceteris eius operibus potest cognosci utrum hoc contemptu superflui cultus, an ambitione aliqua faciat. Aug., Serm. in Mont., ii, 12: On this paragraph it is to be specially noted, that not only in outward splendor and pomp, but even in the dress of sorrow and mourning, is there room for display, and that the more dangerous, inasmuch as it deceives under the name of God's services. For he who by inordinate pains taken with her person, or his apparel, or by the glitter of his other equipage, is distinguished, is easily proved by these very circumstances to be a follower of the pomps of this world, and no man is deceived by any semblance of a feigned sanctity in him. But when any one in the profession of Christianity draws men's eyes upon him by unwonted beggary and slovenliness in dress, if this be voluntary and not compulsory, then by his other conduct may be seen whether he does this to be seen of men, or from contempt of the refinements of dress. Remigius: Fructus autem ieiunii hypocritarum manifestatur cum subinfertur ut pareant hominibus ieiunantes. Amen dico vobis, receperunt mercedem suam, idest quam desideraverunt. Remig.: The reward of the hypocrites' fast is shewn, when it is added, "That they may seem to men to fast; verily I say unto you, They have their reward;" that is, that reward for which they looked.
Lectio 13 17 σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, 18 ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ: καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι.
17. "But thou, when thou fastest, anoint thine head, and wash thy face; 18. That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly."
Glossa: Docuit dominus quid non est faciendum; modo docet quid est faciendum, dicens tu autem cum ieiunas, unge caput tuum et faciem tuam lava. Gloss. ap. Anselm: The Lord having taught us what we ought not to do, now proceeds to teach us what we ought to do, saying, "When thou fastest, anoint thy head, and wash thy face." Augustinus de Serm. Dom: Quaeri autem solet quid sit quod hic dicitur: non enim quisquam recte praeceperit (quamvis faciem quotidiana consuetudine lavemus), unctis quoque capitibus, cum ieiunamus, nos esse debere; quod turpissimum omnes fatentur. Aug.: A question is here wont to be raised; for none surely would literally enjoin, that, as we wash our faces from daily habit, so we should have our heads anointed when we fast; a thing which all allow to be most disgraceful. Chrysostomus super Matth: Item si ideo iubet nos non fieri tristes, ne per tristitiam appareamus hominibus ieiunare; si unctio capitis et lavatio faciei a ieiunantibus semper serventur; nihilominus erunt signa ieiunii. Pseudo-Chrys.: Also if He bade us not to be of sad countenance that we might not seem to men to fast, yet if anointing of the head and washing of the face are always observed in fasting, they will become tokens of fasting. Hieronymus: Sed loquitur iuxta ritum provinciae Palaestinae, ubi diebus festis solent ungere capita. Praecipit ergo ut quando ieiunamus, laetos et festivos nos esse monstremus. Jerome: But He speaks in accordance with the manner of the province of Palestine, where it is the custom on festival days to anoint the head. What He enjoins then is, that when we are fasting we should wear the appearance of joy and gladness. Chrysostomus super Matth: Simplex ergo interpretatio huius est, quoniam per aggregationem intelligenda sunt ista sicut cetera ante dicta, tamquam si dicat: sic longe te facere debes ab ostentatione ieiunii tui, ut, si posset fieri (quod tamen non docet), ea etiam facias quae ex diverso luxuriae et epulationis videntur esse indicia; unde sequitur ne videaris hominibus ieiunans. Pseudo-Chrys.: Therefore the simple interpretation of this is, that is added as an hyperbolical explanation of the command; as though He had said, Yea, so far should ye be from any display of your fasting, that if it might be (which yet it may not be) so done, ye should even do such things as are tokens of luxury and feasting. Chrysostomus in Matth: In eleemosyna quidem non simpliciter hoc posuit; sed dixit eleemosynam non esse faciendam coram hominibus apponens ut videremur ab eis; in ieiunio autem et oratione nihil tale addidit: quoniam eleemosynam quidem impossibile est omnino latere, orationem autem et ieiunium possibile est. Non parvus autem fructus est humanam gloriam contemnere: per hoc enim aliquis a gravi hominum servitute liberatur, et proprie virtutis operator efficitur, eam amans non propter alios, sed propter seipsam. Sicut enim nos contumeliam aestimamus, cum non propter nos, sed propter alios diligimur, ita nec virtutem oportet propter alios sequi, nec Deo propter homines obedire, sed propter seipsum. Ideo sequitur sed patri tuo, qui est in abscondito. Chrys., Hom. xx: In almsgiving indeed, He did not say simply, 'Do not your alms before men,' but added, 'to be seen of them.' But in fasting and prayer He added nothing of this sort; because alms cannot be so done as to be altogether hid, fasting and prayer can be so done. The contempt of men's praise is no small fruit, for thereby we are freed from the heavy slavery of human opinions, and become properly workers of virtue, loving it for itself and not for others. For as we esteem it an affront if we are loved not for ourselves but for others' sake, so ought we not to follow virtue on the account of these men, nor to obey God for men's sake but for His own. Therefore it follows here, "But to thy Father which seeth in [p. 241] secret." Glossa: Idest, patri tuo caelesti qui est invisibilis, vel qui habitat in corde per fidem; Deo autem ieiunat qui pro eius amore se macerat, et quod sibi subtrahit, alteri largitur. Et pater tuus, qui videt in abscondito, reddet tibi. Gloss.: That is, to thy heavenly Father, who is unseen, or who dwells in the heart through faith. He fasts to God who afflicts himself for the love of God, and bestows on others what he denies himself. Remigius: Sufficit enim tibi ut qui est inspector conscientiae, sit et remunerator. Remig.: For it is enough for you that He who sees your conscience should be your rewarder. Chrysostomus super Matth: Spiritualiter autem facies animae conscientia intelligitur. Sicut enim in conspectu hominum gratiosa est facies pulchra, sic in oculis Dei speciosa est munda conscientia. Has facies hypocritae, qui propter homines ieiunant, exterminant, fallere volentes Deum et homines: nam semper vulnerata est conscientia eius qui peccat. Si ergo abstuleris nequitiam ab anima tua, lavasti conscientiam tuam, et bene ieiunas. Pseudo-Chrys.: Spiritually interpreted - the face may be understood to mean the mental conscience. And as in the eyes of man a fair face has grace, so in the eyes of God a pure conscience has favour. This face the hypocrites, fasting on man's account, disfigure, seeking thereby to cheat both God and man; for the conscience of the sinner is always wounded. If then you have cast out all wickedness from your heart, you have washed your conscience, and fast well. Leo Papa in Serm. 6 de Quadrag.: Impleri enim debet ieiunium, non ciborum tantummodo parcitate, sed maxime privatione vitiorum. Nam cum ob hoc castigatio ista sumatur, ut carnalium desideriorum fomites subtrahantur, nullum magis sectandum est conscientiae genus quam ut semper simus ab iniusta voluntate sobrii, et ab inhonesta actione ieiuni; quae devotio non secernit invalidos, quia etiam in languido corpore potest animae integritas reperiri. Leo, Serm. in Quadr., vi, 2: Fasting ought to be fulfilled not in abstinence of food only, but much more in cutting off vices. For when we submit ourselves to that discipline in order to withdraw that which is the nurse of carnal desires, there is no sort of good conscience more to be sought than that we should keep ourselves sober from unjust will, and abstinent from dishonourable action. This is an act of religion from which the sick are not excluded, seeing integrity of heart may be found in an infirm body. Chrysostomus super Matth: Spiritualiter autem caput tuum Christus est. Sitientem pota, esurientem ciba; et sic oleo misericordiae unxisti caput tuum, idest Christum, qui clamat in Evangelio: quod uni ex minimis meis fecistis, mihi fecistis. Pseudo-Chrys.: Spiritually again, "thy head" denotes Christ. Give the thirsty drink and feed the hungry, and therein you have anointed your head, that is, Christ, who cries out in the Gospel, "In that ye have done this to one of the least of these my brethren, ye have done it to me." [Matt 25:40] Gregorius in Evang: Illud enim ieiunium Deus approbat quod ante oculos eius manus eleemosynarum lavat. Hoc ergo quod tibi subtrahis, alteri largire; ut unde tua caro affligitur, inde egentis proximi caro reparetur. Greg., Hom. in Ev., xvi, 6: For God approves that fasting, which before His eyes opens the hands of alms. This then that you deny yourself, bestow on another, that wherein your flesh is afflicted, that of your needy neighbour may be refreshed. Augustinus de Serm. Dom: Vel caput recte accipimus rationem, quia in anima praeeminet, et cetera hominis membra regit. Ungere ergo caput ad laetitiam pertinet. Interius ergo gaudeat de ieiunio suo qui ieiunando se avertit a voluntate saeculi, ut sit subditus Christo. Aug.: Or; by the head we rightly understand the reason, because it is preeminent in the soul, and rules the other members of the man. Now anointing the head has some reference to rejoicing. Let him therefore joy within himself because of his fasting, who in fasting turns himself from doing the will of the world, that he may be subject to Christ. Glossa: Ecce non omnino in novo testamento ad litteram accipiuntur. Ridiculum enim est in ieiunio oleo delibari; sed spiritu amoris eius, cuius passionibus debemus participare, nos macerando, mens debet inungi. Gloss. ord.: Behold how every thing in the New Testament is not to be taken literally. It were ridiculous to be smeared with oil when fasting; but it is behoveful for the mind to be anointed with the spirit of His love, in whose sufferings we [p. 242] ought to partake by afflicting ourselves. Chrysostomus super Matth: Proprie autem debet faciem quidem lavare; caput autem non lavare, sed ungere. Quamdiu enim sumus in corpore, conscientia nostra sordida est in peccatis. Caput autem nostrum, Christus, peccatum non fecit. Pseudo-Chrys.: And truly we ought to wash our face, but to anoint, and not to wash, our head. For as long as we are in the body, our conscience is foul with sin. But Christ who is our head has done no sin.
Lectio 14 19 μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν: 20 θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν: 21 ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται καὶ ἡ καρδία σου.
19. "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20. But lay up for yourselves treasures in Heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21. For where your treasure is, there will your heart be also."
Chrysostomus in Matth: Postquam vanae gloriae expulit aegritudinem, optime iam sermonem de contemptu divitiarum inducit. Nihil enim ita pecunias concupiscere facit ut gloriae cupido: propter hoc namque famulorum greges et auro opertos equos et argenteas mensas expetunt homines, non ut utilitatem aut voluptatem impleant, sed ut multis ostendantur; et hoc est quod dicit nolite thesaurizare vobis thesauros in terra. Chrys.: When He has driven away the disease of vanity, He does well to bring in speech of contempt of riches. For there is no greater cause of desire of money than love of praise; for this men desire troops of slaves, horses accoutred in gold, and tables of silver, not for use or pleasure, but that they may be seen of many; therefore He says, "Lay not up for yourselves treasure on earth." Augustinus de Serm. Dom: Si enim eo corde quisque operetur aliquid ut terrenum commodum adipiscatur, quomodo erit cor mundum quod in terra volutatur? Sordescit enim aliquid cum inferiori miscetur naturae, quamvis in suo genere non sordidetur, quia etiam de puro argento sordidatur aurum si misceatur: ita et animus noster terrenorum cupiditate sordescit, quamvis terra in suo ordine munda sit. Aug., Serm. in Mont., ii, 13: For if any does a work with the mind of gaining thereby an earthly good, how will his heart be pure while it is thus walking on earth? For any thing that is mingled with an inferior nature is polluted therewith, though that inferior be in its kind pure. Thus gold is alloyed when mixed with pure silver; and in like manner our mind is defiled by lust of earthly things, though earth is in its own kind pure. Chrysostomus super Matth: Vel aliter. Quia supra dominus nihil de eleemosyna, vel oratione, vel ieiunio docuerat, sed simulationem eorum compescuit tantum, nunc secundum tria praedicta, tres consequentias introducit doctrinae: quarum prima pertinet ad eleemosynam, quae est haec: nolite thesaurizare vobis thesauros in terra, ubi primo dat consilium ut eleemosyna fiat; ut sit ordo narrationis talis: cum facis eleemosynam, noli tuba canere ante te; et postea subsequitur: nolite thesaurizare vobis thesauros in terra; secundo ostendit quae sit utilitas in eleemosyna facienda; tertio ut neque timor inopiae accidentis impediat voluntatem eleemosynae faciendae. Pseudo-Chrys.: Otherwise; As the Lord had above taught nothing concerning alms, or prayer, or fasting, but had only checked a pretence of them, He now proceeds to deliver a doctrine of three portions, according to the division which He had before made, in this order. First, a counsel that alms should be done; second, to shew the benefit of almsgiving; third, that the fear of poverty should be no hindrance to our purpose of almsgiving. Chrysostomus in Matth: Dicens autem nolite thesaurizare vobis thesauros in terra, subdit ubi aerugo et tinea demolitur: ut demonstret thesauri qui est hic, nocumentum, et eius qui est in caelo, utilitatem, et a loco, et ab his quae nocent; quasi dicat: quid formidas ne pecuniae consumantur, si eleemosynam dederis? Itaque da eleemosynam, et additionem accipient: etenim quae in caelis sunt apponentur; quod si non dederis, pereunt. Et non dixit: aliis derelinquis, quoniam hoc delectabile est hominibus. Chrys.: Saying, "Lay not up for yourselves treasure on earth," He adds, "where rust and moth destroy," in order to shew the insecurity of that treasure that is here, [p. 243] and the advantage of that which is in Heaven, both from the place, and from those things which harm. As though He had said; Why fear you that your wealth should be consumed, if you should give alms? Yea rather give alms, and they shall receive increase, for those treasures that are in Heaven shall be added to them, which treasures perish if ye do not give alms. He said not, You leave them to others, for that is pleasant to men. Rabanus: Tria autem ponit, secundum tres diversitates divitiarum. Metalla aerugine, vestes tinea demoliuntur; sunt autem alia quae neque aeruginem neque tineam timent, sicut lapides pretiosi; et ideo ponit generale detrimentum, scilicet fures, qui omnes divitias rapere possunt. Rabanus, ap. Anselm: Here are three precepts according to the three different kinds of wealth. Metals are destroyed by rust, clothes by moth; but as there are other things which fear neither rust nor moth, as precious stones, He therefore names a common damage, that by thieves, who may rob wealth of all kinds. Chrysostomus super Matth: Alia littera habet: ubi tinea et commestura exterminant. Omnia enim bona mundi triplex tollit interitus. Aut enim a semetipsis veterascunt et tineant, sicut vestimenta; aut ab ipsis dominis luxuriose viventibus comeduntur; aut ab extraneis vel dolo, vel vi, vel calumniis, vel alio iniquo modo diripiuntur: qui omnes fures dicuntur, quia per iniquitatem festinant aliena facere sua. Sed dices: numquid omnes haec qui habent, perdent ea? Interim quidem dicam, quia etsi non omnes perdunt, tamen multi perdunt. Vere autem et male servatas divitias, etsi non corporaliter, spiritualiter tamen perdidisti: quia non proficiunt tibi ad usum salutis. Pseudo-Chrys.: Another reading is, "Where moth and banqueting consume." For a threefold destruction awaits all the goods of this life. They either decay and are eaten of moths as cloth; or are consumed by their master's luxurious living; or are plundered by strangers, either by violence, or pilfering, or false accusation, or some other unjust doing. For all may be called thieves who hasten by any unlawful means to make other men's goods their own. But you will say, Do all who have these things, perforce lose them? I would answer by the way, that if all do not, yet many do. But ill-hoarded wealth, you have lost spiritually if not actually, because it profits you not to your salvation. Rabanus: Allegorice autem aerugo significat superbiam, quae decorem virtutum obscurat. Tinea, quae vestes latenter rodit, invidia est, quae bonum studium lacerat, et per hoc compactionem unitatis dissipat. Fures sunt haeretici et Daemones, qui semper ad hoc sunt intenti ut spiritualibus spolient. Rabanus: Allegorically; Rust denotes pride which obscures the brightness of virtue. Moth which privily eats out garments, is jealousy which frets into good intention, and destroys the bond of unity. Thieves denote heretics and demons, who are ever on the watch to rob men of their spiritual treasure. Hilarius in Matth.: Ceterum laus caelestis aeterna est, nec furto surrepenti subtrahenda, nec tinea et rubigine invidiae excidenda; et ideo sequitur thesaurizate autem vobis thesauros in caelis, ubi neque aerugo neque tinea demolitur, et ubi fures non effodiunt neque furantur. Hilary: But the praise of Heaven is eternal, and cannot be carried off by invading thief, nor consumed by the moth and rust of envy. Augustinus de Serm. Dom: Caelum autem hoc loco non corporeum acceperim, quia omne corpus pro terra habendum est. Totum enim mundum debet contemnere qui sibi thesaurizat in illo caelo de quo dictum est: caelum caeli domino idest in firmamento spirituali. Caelum enim et terra transibunt; non autem in eo quod transit collocare debemus thesaurum nostrum, sed in eo quod semper manet. Aug., Serm. in Mont., ii, 13: By heaven in this place I understand not the material heavens, for every thing that has a body is earthly. But it behoves that the whole world be despised by him who lays up his treasure in that Heaven, of which it is said, "The heaven of heavens is the Lord's," [Ps 115:16] that is, in the spiritual firmament. "For heaven and earth shall pass away;" [Matt 24:35] but we ought not to place our treasure in that which passes away, but in that [p. 244] which abides for ever. Chrysostomus super Matth: Quid ergo melius est, an in terra reponere, ubi incertus est conservationis eventus, an in caelo, ubi est certa custodia? Quae autem stultitia est illic relinquere unde exiturus es, et illuc non praemittere quo iturus es? Illic ergo substantiam tuam colloca ubi patriam habes. Pseudo-Chrys.: Which then is better? To place it on earth where its security is doubtful, or in Heaven where it will be certainly preserved? What folly to leave it in this place whence you must soon depart, and not to send it before you thither, whither you are to go? Therefore place your substance there where your country is. Chrysostomus in Matth: Quia tamen non omnis terrenus thesaurus aerugine aut tinea destruitur, aut per fures aufertur, ideo aliud inducit dicens ubi est thesaurus tuus, ibi est et cor tuum; ac si dicat: etsi nihil priorum veniat, non parvam sustinebis iacturam inferioribus affixus, et eorum servus factus, et a caelestibus cadens, et nihil excelsorum cogitare potens. Chrys.: But forasmuch as not every earthly treasure is destroyed by rust or moth, or carried away by thieves, He therefore brings in another motive, "For where your treasure is, there will your heart be also." As much as to say; Though none of these former losses should befall you, you will yet sustain no small loss by attaching your affections to things beneath, and becoming a slave to them, and in falling from Heaven, and being unable to think of any lofty thing. Hieronymus: Hoc autem non solum de pecunia, sed de cunctis possessionibus sentiendum est. Gulosi enim Deus venter est; lascivi thesaurus sunt lubrica; amatoris libido. Hinc fuerit unusquisque a quo vincitur. Ibi ergo habet cor, ubi et thesaurum. Jerome: This must be understood not of money only, but of all our possessions. The god of a glutton is his belly; of a lover his lust; and so every man serves that to which he is in bondage; and has his heart there where his treasure is. Chrysostomus super Matth: Vel aliter. Ponit nunc quae sit utilitas in eleemosyna facienda. Qui enim collocat thesauros in terra, non habet quid speret in caelo. Ut quid ergo aspiciat in caelum, ubi nihil repositum habet? Unde dupliciter peccat: primo, quia mala congregat; secundo, quia cor habet in terra; et ex contrariis causis dupliciter bene facit qui thesaurizat in caelo. Pseudo-Chrys.: Otherwise; He now teaches the benefit of almsgiving. He who places his treasure on earth has nothing to look for in Heaven; for why should he look up to Heaven where he has nothing laid up for himself? Thus he doubly sins; first, because he gathers together things evil; secondly, because he has his heart in earth; and so on the contrary he does right in a twofold manner who lays up his treasure in Heaven.
Lectio 15 22 ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. ἐὰν οὖν ᾖ ὁ ὀφθαλμός σου ἁπλοῦς, ὅλον τὸ σῶμά σου φωτεινὸν ἔσται: 23 ἐὰν δὲ ὁ ὀφθαλμός σου πονηρὸς ᾖ, ὅλον τὸ σῶμά σου σκοτεινὸν ἔσται. εἰ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν, τὸ σκότος πόσον.
22. "The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!"
Chrysostomus in Matth: Postquam fecit mentionem de intellectu in servitutem redacto et captivato, quia hoc non multis facile cognoscibile erat, ad exteriorem doctrinam transponit dicens lucerna corporis tui est oculus tuus; ac si dicat: si non nosti quid est iactura intellectus, a corporalibus hoc disce: quod enim est oculus corpori, hoc est intellectus animae. Sicut ergo oculis orbatis multum operationis reliquorum membrorum amittitur, lumine eis extincto, ita et mente corrupta, multis malis vita tua impletur. Chrys.: Having spoken of the bringing the understanding into captivity because it was not easy to be understood of many, He transfers it to a sensible instance, saying, "The light of thy body is thy eye." As though He had said, If you do not know what is meant by the loss of the understanding, [p. 245] learn a parable of the bodily members; for what the eye is to the body, that the understanding is to the soul. As by the loss of the eyes we lose much of the use of the other limbs, so when the understanding is corrupted, your life is filled with many evils. Hieronymus: Hoc ergo totum transfert ad sensum: quomodo enim corpus totum est in tenebris, si oculus non fuerit simplex, ita si anima principalem fulgorem suum perdiderit, universus sensus, vel sensualis pars animae in caligine commorabitur: unde dicitur si ergo lumen quod in te est, tenebrae sint, ipsae tenebrae quantae erunt? Idest, si sensus, qui lumen est animae, vitio caligatur, ipsa putas caligo quibus tenebris obvolvetur? Jerome: That is an illustration drawn from the senses. As the whole body is in darkness, where the eye is not single, so if the soul has lost her original brightness, every sense, or that whole part of the soul to which sensation belongs, will abide in darkness. Wherefore He says, "If then the light which is in thee be darkness, how great is that darkness!" that is, if the senses which are the soul's light be darkened by vice, in how great darkness do you suppose the darkness itself will be wrapped? Chrysostomus super Matth: Videtur autem quod non de corporali oculo hic loquatur, nec de hoc corpore quod videtur deforis; alioquin dixisset: si oculus tuus sanus fuerit aut infirmus; nunc autem dicit simplex et nequam. Si autem benignum oculum habet et infirmum, numquid corpus eius in lumine est? Aut si malignum et sanum, numquid corpus eius in tenebris est? Pseudo-Chrys.: It seems that He is not here speaking of the bodily eye, or of the outward body that is seen, or He would have said, If thine eye be sound, or weak; but He says, "single," and, "evil." But if one have a benign yet diseased eye, is his body therefore in light? Or if an evil yet a sound, is his body therefore in darkness? Hieronymus: Sed solent lippientes lucernas videre numerosas; simplex autem oculus et purus simplicia intuetur et pura. Jerome: Those who have thick eye-sight see the lights multiplied; but the single and clear eye sees them single and clear. Chrysostomus super Matth: Vel dicitur oculus non a foris sed ab intus. Lucerna enim est mens, per quam anima videt Deum. Qui ergo cor habet ad Deum, illius oculus lucidus est; idest illius mens munda est, non terrenis concupiscentiis sordidata. Tenebrae autem in nobis sunt sensus carnales, qui semper desiderant quae sunt tenebrarum. Qui ergo habet oculum mundum, idest mentem spiritualem, corpus suum servat lucidum, idest sine peccato: etsi enim caro desiderat mala, virtute tamen divini timoris repercutit eam. Qui autem habet oculum, idest mentem, aut malignitate tenebrosam, aut concupiscentia turbulentam, tenebrosum possidet corpus: non enim resistit carni quando concupiscit perversa, quia non habet spem in caelo, quae praestat nobis virtutem ut concupiscentiis resistamus. Chrys.: Or; The eye He speaks of is not the external but the internal eye. The light is the understanding, through which the soul sees God. He whose heart is turned to God, has an eye full of light; that is, his understanding is pure, not distorted by the influence of worldly lusts. The darkness in us is our bodily senses, which always desire the things that pertain to darkness. Whoso then has a pure eye, that is, a spiritual understanding, preserves his body in light, that is, without sin; for though the flesh desires evil, yet by the might of divine fear the soul resists it. But whoever has an eye, that is, an understanding, either darkened by the influence of the malignant passions, or fouled by evil lusts, possesses his body in darkness; he does not resist the flesh when it lusts after evil things, because he has no hope in Heaven, which hope alone gives us the strength to resist desire. Hilarius in Matth.: Vel aliter. De officio luminis oculi, lumen cordis expressit: quod si simplex et lucidum manebit, claritatem aeterni luminis corpori tribuet, et splendorem originis suae corruptioni carnis infundet, scilicet in resurrectione; si autem obscurum peccatis et voluntate erit nequam, vitiis mentis natura corporis subiacebit. Hilary: Otherwise; from the office of the light of the eye, He calls it the light of the heart; which if it continue single and brilliant, will confer on the body the brightness of the eternal light, and pour again into the corrupted flesh the splendor of [p. 246] its origin, that is, in the resurrection. But if it be obscured by sin, and evil in will, the bodily nature will yet abide subject to all the evils of the understanding. Augustinus de Serm. Dom: Vel aliter. Oculum hic accipere debemus intentionem nostram; quae si munda fuerit et recta, omnia opera nostra, quae secundum eam operamur, bona sunt: quae quidem omnia totum corpus appellavit, quia et apostolus membra nostra dicit quaedam opera, ubi ait: mortificate membra vestra, fornicationem et immunditiam. Non ergo quid quisque faciat, sed quo animo faciat considerandum est. Hoc est enim lumen in nobis, quia hoc nobis manifestum est bono animo nos facere quod facimus. Omne enim quod manifestatur, lumen est. Ipsa vero facta, quae ad hominum societatem procedunt, incertum nobis habent exitum; et ideo tenebras eas vocavit: non enim novi cum pecuniam porrigo indigenti, quid sit inde facturus. Si ergo ipsa cordis intentio, quae tibi nota est, sordidatur appetitu temporalium rerum, magis ipsum factum, cuius incertus est exitus, sordidum erit; quia etsi bene alicui proveniat quod tu non recta intentione facis, quomodo tu feceris imputabitur tibi, non quomodo illi provenerit. Si autem simplici intentione, idest fine caritatis, opera nostra fiant, tunc munda sunt, et placent in conspectu Dei. Aug.: Otherwise; by the eye here we may understand our purpose; if that be pure and right, all our works which we work according thereto are good. These He here calls the body, as the Apostle speaks of certain works as members; "Mortify your members, fornication and uncleanness." [Col 3:5] We should look then, not to what a person does, but with what mind he does it. For this is the light within us, because by this we see that we do with good intention what we do. "For all which doth make manifest is light." [Eph 5:13] But the deeds themselves, which go forth to men's society, have a result to us uncertain, and therefore He calls them darkness; as when I give money to one in need, I know not what he will do with it. If then the purport of your heart, which you can know, is defiled with the lust of temporal things, much more is the act itself, of which the issue is uncertain, defiled. For even though one should reap good of what you do with a purport not good, it will be imputed to you as you did it, not as it resulted to him. If however our works are done with a single purport, that is with the aim of charity, then are they pure and pleasing in God's sight. Augustinus contra mendacium: Sed ea quae constat esse peccata, nulla velut bona intentione facienda sunt: ea quippe opera hominum si causas habuerint bonas vel malas, nunc sunt bona nunc mala, quae non sunt per seipsa peccata; sicut victum praebere pauperibus bonum est, si fiat misericordiae causa; malum autem si fiat causa iactantiae. Cum vero opera ipsa peccata sunt, ut furta, stupra et huiusmodi, quis dicat causis bonis esse facienda, vel peccata non esse? Quis dicat: furemur divitibus, ut habeamus quid demus pauperibus? Aug., cont. Mendac., 7: But acts which are known to be in themselves sins, are not to be done as with a good purpose; but such works only as are either good or bad, according as the motives from which they are done are either good or bad, and are not in themselves sins; as to give food to the poor is good if it be done from merciful motives, but evil if it be done from ostentation. But such works as are in themselves sins, who will say that they are to be done with good motives, or that they are not sins? Who would say, Let us rob the rich, that we may have to give to the poor? Gregorius Moralium: Vel aliter. Si lumen quod in te est, idest, si hoc quod nos bene agere coepimus, ex mala intentione offuscamus, ipsa quae mala esse non ignoramus, etiam cum facimus, quantae tenebrae sunt? Greg., Mor., xxviii, 11: Otherwise; if the light that "is in thee," that is, if what we have begun to do well, we overcloud with evil purpose, when we do things which we know to be in themselves evil, "how great is the darkness!" Remigius: Vel aliter. Fides lucernae assimilatur, quia per eam egressus interioris hominis, idest actio, illuminatur ne offendat: secundum illud Ps. 118, 105: lucerna pedibus meis verbum tuum; quae si fuerit munda et simplex, totum corpus lucidum erit; si vero sordida, totum corpus erit tenebrosum. Vel aliter. Per lucernam intelligitur rector Ecclesiae, qui bene oculus dicitur, quia salutaria plebi subiectae providere debet, quae per corpus intelligitur. Si ergo rector Ecclesiae erraverit, quanto magis errabit populus ei subiectus? Remig., ap. Gloss. ord.: Otherwise; faith is likened to a light, because by it the goings of the inner man, that is, action, are lightened, that he should not stumble according to that, "Thy word is a light to my feet." [Ps 119:105] If that then be pure and single, the whole body is [p. 247] light; but if defiled, the whole body will be dark. Yet otherwise; by the light may be understood the ruler of the Church, who may be well called the eye, as he it is that ought to see that wholesome things be provided for the people under him, which are understood by the body. If then the ruler of the Church err, how much more will the people subject to him err?
Lectio 16 24 οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν: ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει: οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ.
24. "No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon."
Chrysostomus super Matth: Superius dixerat dominus, quod qui habet mentem spiritalem, ille potest corpus suum servare sine peccato; qui autem non habet, non potest; cuius rationem subiungit, dicens nemo potest duobus dominis servire. Pseudo-Chrys.: The Lord had said above, that he that has a spiritual mind is able to keep his body free from sin; and that he who has not, is not able. Of this He here gives the reason, saying, "No man can serve two masters." Glossa: Vel aliter. Quia dictum est supra quod propter intentionem temporalium, bona mala fiunt; unde posset aliquis dicere: ego faciam bona et propter temporalia et propter caelestia. Contra quod dominus ait nemo potest duobus dominis servire. Gloss., non occ.: Otherwise; it had been declared above, that good things become evil, when done with a worldly purpose. It might therefore have been said by some one, I will do good works from worldly and heavenly motives at once. Against this the Lord says, "No man can serve two masters." Chrysostomus in Matth: Vel aliter. In anterioribus, avaritiae compressit tyrannidem per multa et magna; sed adhuc alia apponit ampliora. Non enim in hoc solum nobis nocent divitiae quod latrones adversus nos armant, et quod intellectum obtenebrant; sed etiam a servitute Dei nos expellunt. Et hoc probat a communibus conceptionibus, dicens nemo potest duobus dominis servire; duos autem dicit qui contraria iniungunt: concordia enim multos unum facit: quod ostenditur per hoc quod subdit aut enim unum odio habebit. Ideo autem duo ponit, ut monstret facilem esse transmutationem ad melius. Si enim dicas: servus factus sum pecuniarum, amando scilicet eas, monstrat quod possibile est aliud venire; scilicet non sustinendo servitutem, sed contemnendo. Chrys., Hom xxi: Or otherwise; in what had gone before He had restrained the tyranny of avarice by many and weighty motives, but He now adds yet more. Riches do not only harm us in that they arm robbers against us, and that they cloud our understanding, but they moreover turn us away from God's service. This He proves from familiar notions, saying, "No man can serve two masters;" two, He means, whose orders are contrary; for concord makes one of many. This is proved by what follows, "for either he will hate the one." He mentions two, that we may see that change for the better is easy. For if one were to give himself up in despair as having been made a slave to riches, namely, by loving them, he may hence learn, that it is possible for him to change into a better service, namely, by not submitting to such slavery, but by despising it. Glossa: Vel duo tangere videtur servientium genera. Quidam enim serviunt liberaliter ex amore, quidam serviliter ex timore. Si ergo aliquis ex amore serviat uni contrariorum dominorum, necesse est ut alterum odio habeat; si vero ex timore serviat, necesse est ut dum unum sustinet, alterum contemnat. Res autem terrena, vel Deus, si in corde hominis dominetur, ad contraria ex utroque trahitur homo: nam Deus trahit ad superiora sibi servientem, res vero terrena ad inferiora; et ideo quasi concludens subdit non potestis Deo servire et mammonae. Gloss., non occ.: Or; He seems to allude to two different kinds of servants; one kind who serve freely for love, another who serve servilely from fear. If then one [p. 248] serve two masters of contrary character from love, it must be that he hate the one; if from fear, while he trembles before the one, he must despise the other. But as the world or God predominate in a man's heart, he must be drawn contrary ways; for God draws him who serves Him to things above; the earth draws to things beneath; therefore He concludes, "Ye cannot serve God and mammon." Hieronymus: Mammona sermone Syriaco divitiae nuncupantur. Audiat ergo hoc avarus, qui censetur vocabulo Christiano, non posse se simul divitiis Christoque servire. Et tamen non dixit: qui habet divitias; sed: qui servit divitiis. Qui enim divitiarum servus est, divitias custodit ut servus; qui autem servitutis excussit iugum, distribuit eas ut dominus. Jerome: "Mammon," - riches are so termed in Syriac. Let the covetous man who is called by the Christian name, hear this, that he cannot serve both Christ and riches. Yet He said not, he who has riches, but, he who is the servant of riches. For he who is the slave of money, guards his money as a slave; but he who has thrown off the yoke of his slavery, despenses them as a master. Glossa: Per mammonam etiam intelligitur Diabolus, qui praeest divitiis; non quod possit eas dare, nisi quando Deus permittit; sed quia per eas homines fallit. Gloss. ord.: By "mammon" is meant the Devil, who is the lord of money, not that he can bestow them unless where God wills, but because by means of them he deceives men. Augustinus de Serm. Dom: Qui enim servit mammonae, idest divitiis, illi utique servit qui rebus istis terrenis merito suae perversitatis praepositus, princeps huius saeculi a domino dicitur. Vel aliter. Qui sint duo domini, ostendit cum dicitur non potestis Deo servire et mammonae, scilicet Deo et Diabolo. Aut ergo hunc odio habebit homo, et alterum diliget, idest Deum; aut alterum patietur, et alterum contemnet. Patitur enim durum dominum quisquis servit mammonae: sua enim cupiditate implicatus subditur Diabolo, et non eum diligit. Sicut qui ancillae alienae coniunctus est propter concupiscentiam, duram patitur servitutem, etsi non diligat eum cuius ancillam diligit. Dixit autem alterum contemnet, non: odio habebit; nullus enim vera conscientia Deum potest odisse. Contemnit autem, idest non timet eum, cum quasi de eius bonitate securus est. Aug., Serm. in Mont., ii, 14: Whoso serves "mammon," (that is, riches,) verily serves him, who, being for desert of his perversity set over these things of earth, is called by the Lord, "The prince of this world." Or otherwise; who the two masters are He shews when He says, "Ye cannot serve God and mammon," that is to say, God and the Devil. "Either" then man "will hate the one, and love the other," namely, God; "or, he will endure the one and despise the other." For he who is mammon's servant endures a hard master; for ensnared by his own lust he has been made subject to the Devil, and loves him not. As one whose passions have connected him with another man's handmaid, suffers a hard slavery, yet loves not him whose handmaid he loves. But He said, "will despise," and not "will hate," the other, for none can with a right conscience hate God. But he despises, that is, fears Him not, as being certain of His goodness.
Lectio 17 25 διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε,] μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε: οὐχὶ ἡ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος;
25. "Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?"
Augustinus de Serm. Dom: Quia superius docuerat dominus, quod quisquis vult diligere Deum, et cavere ne offendat, non se arbitretur duobus dominis posse servire, ne forte quamvis iam superflua non quaerantur propter ipsa tamen necessaria cor duplicetur, et ad ea deflectenda torqueatur intentio, subiungit dicens ideo dico vobis: ne solliciti sitis animae vestrae quid manducetis, neque corpori vestro quid induamini. Aug., Serm. in Mont., ii, 15: The Lord had taught above, that whoso desires to love God, and to take heed not to offend, should not think [p. 249] that he can serve two masters; lest though perhaps he may not look for superfluities, yet his heart may become double for the sake of very necessaries, and his thoughts bent to obtain them. "Therefore I say unto you, Be not ye careful for your life what ye shall eat, or for your body what ye shall put on." Chrysostomus in Matth: Non hoc dicit, quod anima cibo indigeat, incorporea est enim; sed secundum communem locutus est consuetudinem: aliter enim non potest morari in corpore, nisi eo cibato. Chrys.: He does not hereby mean that the spirit needs food, for it is incorporeal, but He speaks according to common usage, for the soul cannot remain in the body unless the body be fed. Augustinus: Vel animam in hoc loco pro animali vita positam noverimus. Aug.: Or we may understand the soul in this place to be put for the animal life. Hieronymus: In nonnullis codicibus additum est neque quid bibatis. Ergo quod omnibus natura tribuit, et iumentis et bestiis hominibusque commune est, huius cura non penitus liberamur; sed praecipitur nobis ne solliciti simus quid manducemus: quia in sudore vultus praeparamus nobis panem: labor exercendus est, sollicitudo tollenda. Quod autem hic dicitur, ne solliciti sitis, de carnali cibo et vestimento accipiamus; ceterum de spiritualibus cibis et vestimentis spiritus debemus esse solliciti. Jerome: Some manuscripts, add here, "nor what ye shall drink." [ed. note, b: vid. Exod. xv. 34. and infra v. 31. The clause is also omitted by other versions, by Erasmus, Mill, and Bengel. Wetstein retains.] That which belongs naturally to all animals alike, to brutes and beasts of burden as well as to man, from all thought of this we are not freed. But we are bid not to be anxious what we should eat, for in the sweat of our face we earn our bread; the toil is to be undergone, the anxiety put away. This "Be not careful," is to be taken of bodily food and clothing; for the food and clothing of the spirit it becomes us to be always careful. Augustinus de Haeres: Dicuntur autem Euchitae quidam haeretici, opinantes monacho non licere, sustentandae vitae suae causa, aliquid operari, atque ita seipsos profiteri ut omnino ab operibus vacent. Aug., De Haeres., 57: There are certain heretics called Euchitae [ed. note, c: The Euchites, who were so called from their profession of prayer, were properly fanatical Monks of the fourth and following centuries, but their name is often taken as synonymous with Mystics. They were of oriental origin, and disparaged, if not denied, the efficacy of Baptism.], who hold that a monk may not do any work even for his support; who embrace this profession that they may be freed from necessity of daily labour. Augustinus de opere Monach.: Inquiunt enim: non de hoc opere corporali, in quo vel agricolae vel opifices laborant, praecepit apostolus cum dixit: qui non vult operari, non manducet. Neque enim Evangelio potuit esse contrarius, ubi ait dominus: ideo dico vobis: ne solliciti sitis. In verbo ergo apostoli praedicto spiritualia opera debemus accipere, de quibus alibi dicitur: ego plantavi, Apollo rigavit. Et ita se arbitrantur apostolicae obtemperare sententiae, cum Evangelium credunt de non curanda corporali vitae huius indigentia praecepisse, et apostolum de opere et cibo spiritali dixisse: qui non vult operari, non manducet. Prius ergo demonstremus apostolum opera corporalia servos Dei operari voluisse. Praemiserat enim dicens: ipsi scitis quomodo oporteat nos imitari; quia non inquieti fuimus inter vos neque panem ab aliquo gratis manducavimus; sed in labore et fatigatione die ac nocte laborantes, ne quem vestrum gravaremus; non quia non habuimus potestatem, sed ut nosipsos formam daremus vobis, qua nos imitaremini. Nam et cum essemus apud vos, hoc denuntiabamus vobis, quoniam si quis non vult operari, non manducet. Quid ad hoc dici potest, quando exemplo suo docuit quid praeceperit, scilicet corporaliter operando? Nam quod corporaliter operaretur, ostenditur in actibus, ubi dicitur quod mansit cum aquila et uxore eius Priscilla, opus faciens apud illos: erant enim tabernaculorum artifices.
Et tamen apostolo, tamquam praedicatori Evangelii, militi Christi, plantatori vineae, pastori gregis, constituerat dominus ut de Evangelio viveret; qui tamen stipendium sibi debitum non exegit, ut se formam daret eis qui exigere indebita cupiebant. Audiant ergo qui non habent hanc potestatem quam ille habebat, ut tantummodo spiritaliter operantes manducent panem a corporali labore gratuitum. Si autem Evangelistae sunt, si ministri altaris, si dispensatores sacramentorum, habent hanc potestatem, si saltem habebant aliquid in saeculo, quo facile sine opificio sustentarent hanc vitam, quod conversi ad Deum indigentibus dispartiti sunt, et credenda est eorum infirmitas et ferenda. Nec attendendum in quo loco hoc quod habebant impenderint, cum omnium Christianorum sit una respublica.
Sed qui veniunt ad professionem servitutis Dei ex vita rusticana, et ex opificum exercitio et plebeio labore, si quo minus operentur, excusari non possunt. Nullo enim modo decet ut in ea vita ubi senatores fiunt laboriosi, ibi fiant opifices otiosi; et quo veniunt relictis deliciis suis qui fuerunt praediorum domini, ibi sint rustici delicati.
At cum dominus ait nolite solliciti esse, non hoc dicit ut ista non procurent, quantum necessitatis est, unde honeste poterunt; sed ut ista non intueantur, et propter ista faciant quicquid in Evangelii praedicatione facere iubentur: eam namque intentionem paulo superius oculum vocaverat.
Aug., De Op. Monach. 1 et seq.: For they say the Apostle did not speak of personal labour, such as that of husbandmen or craftsmen, when he said, "Who will not work, neither let him eat." [2 Thes 3:10] For he could not be so contrary to the Gospel where it is said, "Therefore I say unto you, Be not careful." Therefore in that saying of the Apostle we are to understand spiritual works, of which it is elsewhere said, "I have planted, Apollos watereth." [1 Cor 3:6] And thus they think themselves obedient to the Apostolic precept, interpreting the Gospel to speak of not taking care for the needs of the body, and the Apostle to speak of spiritual labour and food. First let us prove that the Apostle meant that the servants of God should labour with the body. He had said, "Ye yourselves know how ye ought to imitate us in that we were not troublesome [p. 250] among you, nor did we eat any man's bread for nought; but travailing in labour and weariness day and night, that we might not be burdensome to any of you. Not that we have not power, but that we might offer ourselves as a pattern to you which ye should imitate. For when we were among you, this we taught among you, that if a man would not work, neither should he eat." What shall we say to this, since he taught by his example when he delivered in precept, in that he himself wrought with his own hands. This is proved from the Acts [Acts 18:3], where it is said, that he abode with Aquila and his wife Priscilla, "labouring with them, for they were tent-makers."
And yet to the Apostle, as a preacher of the Gospel, a soldier of Christ, a planter of the vineyard, a shepherd of his flock, the Lord had appointed that he should live of the Gospel, but he refused that payment which was justly his due, that he might present himself an example to those who exacted what was not due to them. Let those hear this who have not that power which he had; namely, of eating bread for nought, and only labouring with spiritual labour. If indeed they be Evangelists, if ministers of the Altar, if dispensers of the Sacraments, they have this power. Or if they had in this world possessions, whereby they might without labour have supported themselves, and had on their turning to God distributed this to the needy, then were their infirmity to be believed and to be borne with. And it would not import whatever place it was in which he made the distribution, seeing there is but one commonwealth of all Christians.
But they who enter the profession of God's service from the country life, from the workman's craft, or the common labour, if they work not, are not to be excused. For it is by no means fitting that in that life in which senators become labourers, there should labouring men become idle; or that where lords of farms come having given up their luxuries, there should rustic slaves come to find luxury.
But when the Lord says, "Be not ye careful," He does not mean that they should not procure such things as they have need of, wherever they may honestly, but that they should not look to these things, and should not for their sake do what they are commanded to do in preaching the Gospel; for this intention He had a [p. 251] little before called the eye.
Chrysostomus in Matth: Vel potest aliter continuari: cum enim docuisset dominus pecuniam despicere, ne aliqui dicerent: qualiter poterimus vivere, si omnia proiecerimus? Subiungit dicens ideoque dico vobis: ne solliciti sitis animae vestrae. Chrys.: Or we may connect the context otherwise; When the Lord had inculcated contempt of money, that none might say, How then shall we be able to live when we have given up our all? He adds, "Therefore I say unto you, Take no thought for your life." Glossa: Idest, cura temporali ne retrahamini ab aeternis. Gloss. interlin.: That is, Be not withdrawn by temporal cares from things eternal. Hieronymus: Praecipitur ergo nobis ne solliciti simus quid comedamus, quia in sudore vultus praeparamus nobis panem: ergo labor exercendus est, sollicitudo tollenda. Jerome: The command is therefore, "not to be anxious what we shall eat." For it is also commanded, that in the sweat of our face we must eat bread. Toil therefore is enjoined, carking forbidden. Chrysostomus super Matth: Non enim sollicitationibus spiritualibus, sed laboribus corporalibus acquirendus est panis, qui laborantibus pro praemio diligentiae, Deo praestante, abundat, et negligentibus pro poena, Deo faciente, subducitur. Confirmat autem spem nostram dominus; et primo de maiori ad minus descendit dicens nonne anima plus est quam esca, et corpus plus quam vestimentum? Pseudo-Chrys.: Bread may not be gained by carefulness of spirit, but by toil of body; and to them that will labour it abounds, God bestowing it as a reward of their industry; and is lacking to the idle, God withdrawing it as punishment of their sloth. The Lord also confirms our hope, and descending first from the greater to the less, says, "Is not the life more than meat, and the body than raiment?" Hieronymus: Qui maiora praestitit, utique et minora praestabit. Jerome: He who has given the greater, will He not also give the less? Chrysostomus super Matth: Nisi enim voluisset conservari quod erat, non creasset; quod autem sic creavit ut per escam servetur, necesse est ut det ei escam quamdiu vult esse quod fecit. Pseudo-Chrys.: For had He not willed that which was should be preserved, He had not created it; but what He so created that it should be preserved by food, it is necessary that He give it food, as long as He would have it to be preserved. Hilarius in Matth.: Vel aliter. Quia corruptus circa futurorum curam infidelium sensus est, calumniantium quae in resurrectione corporum species sit futura, quae in substantia aeternitatis alimonia, ideo subsequenter dicitur nonne anima plus est quam esca? Non enim patitur spem nostram futuri in resurrectione cibi et potus et vestitus sollicitudine demorari; ne tanto pretiosiora reddenti, corpus scilicet atque animam, contumelia in non efficiendis levioribus inferatur. Hilary: Otherwise; Because the thoughts of the unbelievers were ill-employed respecting care of things future, cavilling concerning what is to be the appearance of our bodies in the resurrection, what the food in the eternal life, therefore He continues, "Is not the life more than food?" He will not endure that our hope should hang in care for the meat and drink and clothing that is to be in the resurrection, lest there should be affront given to Him who has given us the more precious things, in our being anxious that He should also give us the lesser.
Lectio 18 26 ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά: οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; 27 τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα;
26. "Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27. Which of you by taking thought can add one cubit unto his stature?"
Chrysostomus super Matth: Postquam confirmavit spem nostram de maiore ad minus descendes, deinde confirmat de minori ad maius ascendens, cum dicit respicite volatilia caeli, quia non serunt neque metunt. Pseudo-Chrys.: Having confirmed our hope by this [p. 252] arguing from the greater to the less, He next confirms it by an argument from less to greater, "Behold the fowls of the air, they sow not, neither do they reap." Augustinus de opere Monach.: Quidam se dicunt propterea operari non debere, quia nec volucres caeli seminant neque metunt. Cur ergo non attendunt quod sequitur neque congregant in horrea? Cur ergo isti manus otiosas et plena repositoria volunt habere? Cur denique molunt et coquunt? Haec enim aves non faciunt. Aut si reperiunt quibus hoc persuadeant, ut eis per singulos dies escas afferant praeparatas, saltem sibi de fontibus aquam afferunt et reponunt, quod volatilia non faciunt. Sed si nec aqua sibi vasa coguntur implere, et iam illos qui tunc erant Hierosolymae novo gradu iustitiae supergressi sunt, qui de misso sibi ex gratia frumento panem fecerunt, aut facere curaverunt; quod aves non faciunt. Non possunt autem ista servare, ut scilicet nihil in crastinum reponant, qui se per multos dies a conspectu hominum separatos, et nulli ad se praebentes accessum, includunt seipsos, viventes in magna intentione orationum. An forte quo sunt sanctiores, eo sunt volucribus dissimiliores? Quod ergo dicit de volatilibus caeli, ad hoc dicit, ne quisquam putet Deum servorum suorum necessaria non curare, cum eius providentia usque ad ista gubernanda perveniat. Neque enim non ipse pascit eos qui manibus operantur; neque etiam quia Deus dixit: invoca me in die tribulationis, et eruam te, non debuit fugere apostolus, sed expectare ut comprehenderetur, et eum Deus sicut tres pueros, de mediis ignibus liberaret.
Sicut enim qui fugientibus sanctis huiusmodi quaestionem obiiceret, responderunt non se oportuisse tentare Deum, sed tunc talia Deum, si vellet, esse facturum, ut eos liberaret, sicut Danielem a leonibus et Petrum a vinculis, cum ipsi quid facerent non haberent; cum vero eis fugam in potestatem dedisset, etiam si liberarentur per illam, non nisi ab ipso liberari: sic servis Dei valentibus manibus suis victum transigere, si ex Evangelio moverit quaestionem de volatilibus caeli, quae non seminant, neque metunt, facile respondebunt: si nos per aliquam infirmitatem vel occupationem non possumus operari, ille nos pascet sicut aves, quae nihil operantur. Cum autem possumus, non debemus tentare Deum, quia haec quae possumus, eius munere possumus; et cum hic vivimus, illo largiente vivimus qui largitus est ut possimus; et ille nos pascit a quo aves pascuntur, sicut dicitur et pater vester caelestis pascit illa. Nonne vos magis pluris estis illis?
Aug., De Op. Monach., 23: Some argue that they ought not to labour, because the fowls of the air neither sow nor reap. Why then do they not attend to that which follows, "neither gather into barns? Why do they seek to have their hands idle, and their storehouses full? Why indeed do they grind corn, and dress it? For this do not the birds. Or even if they find men whom they can persuade to supply them day by day with victuals ready prepared, at least they draw water from the spring, and set on table for themselves, which the birds do not. But if neither are they driven to fill themselves vessels with water, then have they gone one new step of righteousness beyond those who were at that time at Jerusalem, [margin note: see Acts 11:29] who of corn sent to them of free gift, made, or caused to be made, loaves, which the birds do not. But not to lay up any thing for the morrow cannot be observed by those, who for many days together withdrawn from the sight of men, and suffering none to approach to them, shut themselves up, to live in much fervency of prayer. What? will you say that the more holy men become, the more unlike the birds of the air in this respect they become? What He says respecting the birds of the air, He says to this end, that none of His servants should think that God has no thought of their wants, when they see Him so provide even for these inferior creatures. Neither is it not God that feeds those that earn their bread by their own labour; neither because God hath said, "Call upon me in the day of trouble, and I will deliver thee," [Ps 50:15] ought the Apostle therefore not to have fled, but to have remained still to have been seized, that God might save him as He did the Three Children out of the midst of the fire.
Should any object in this sort to the saints in their flight from persecution, they would answer that they ought not to tempt God, and that God, if He pleased, would so do to deliver them as He had done Daniel from the lions, Peter from prison, then when they could no longer help themselves; but that in having made flight possible to them, should they be saved by flight, it was by God that they were saved. In like manner, such of God's servants as have [p. 253] strength to earn their food by the labour of their hands, would easily answer any who should object to them this out of the Gospel concerning the birds of the air, that they neither sow nor reap; and would say, If we by sickness or any other hindrance are not able to work, He will feed us as He feeds the birds, that work not. But when we can work, we ought not to tempt God, seeing that even this our ability is His gift; and that we live here we live of His goodness that has made us able to live; He feeds us by whom the birds of the air are fed; as He says, "Your heavenly Father feedeth them. Are not ye of much greater value?"
Augustinus de Serm. Dom: Idest carius vos valetis; quia rationale animal, sicut est homo, sublimius ordinatur in rerum natura quam irrationalia, sicut sunt aves. Aug., Serm. in Mont., ii, 15: Ye are of more value, because a rational animal, such as man is, is higher in the scale of nature than an irrational, such as are the birds of the air. Augustinus de Civ. Dei: Plerumque tamen carius comparatur equus quam servus, et gemma quam famula, non ratione considerantis, sed necessitate indigentis, seu voluptate cupientis. Aug., City of God, xi, 16: Indeed a higher price is often given for a horse than a slave, for a jewel than for a waiting maid, but this not from reasonable valuation, but from the need of the person requiring, or rather from his pleasure desiring it. Chrysostomus super Matth: Omnia enim animalia Deus propter hominem fecit, hominem autem propter se; quanto ergo pretiosior est hominis creatio, tanto maior est Dei sollicitudo de ipso. Si ergo aves non laborantes inveniunt escas, homo non inveniet, cui Deus dedit et operandi scientiam et fructificandi spem? Pseudo-Chrys.: For God created all animals for man, but man for himself; therefore by how much the more precious is the creation of man, so much the greater is God's care for him. If then the birds without toiling find food, shall man not find, to whom God has given both knowledge of labour and hope of fruitfulness? Hieronymus: Sunt autem quidam qui dum volunt terminos patrum excedere et ad alta volitare, in ima merguntur. Volatilia caeli Angelos esse volunt, ceterasque in Dei ministerio fortitudines, quae absque sui cura, Dei aluntur providentia. Si hoc itaque est, ut intelligi volunt, quomodo sequitur dictum ad homines nonne vos magis pluris estis illis? Simpliciter ergo accipiendum, quod si volatilia absque cura et aerumnis, Dei aluntur providentia, quae hodie sunt et cras non erunt, quanto magis homines, quibus aeternitas repromittitur? Jerome: There be some who, seeking to go beyond the limits of their fathers, and to soar into the air, sink into the deep and are drowned. These will have the birds of the air to mean the Angels, and the other powers in the ministry of God, who without any care of their own are fed by God's providence. But if this be indeed as they would have it, how follows it, said to men, "Are not ye of more worth than they?" It must be taken then in the plain sense; If birds that today are, and tomorrow are not, be nourished by God's providence, without thought or toil of their own, how much more men to whom eternity is promised! Hilarius in Matth.: Potest autem dici, quod sub nomine volucrum, exemplo nos immundorum spirituum hortatur, quibus sine aliquo negotio quaerendi et congregandi, vivendi tamen tribuitur de aeterni consilii potestate substantia; atque ut ad immundos istud spiritus referatur, opportune adiecit nonne vos pluris estis illis? De comparationis praestantia differentiam nequitiae et sanctitatis ostendens. Hilary: It may be said, that under the name of birds, He exhorts us by the example of the unclean spirits, to whom, without any trouble of their own in seeking and collecting it, provision of life is given by the power of the Eternal Wisdom. And to lead us to refer this to the unclean spirits, He suitably adds, "Are not ye of much more value than they?" Thus shewing the great interval between piety [p. 254] and wickedness. Glossa: Non solum autem exemplo avium, sed experimento docet, quod ad hoc quod sumus et vivimus, nostra cura non sufficit, sed divina providentia operatur, dicens quis autem vestrum cogitans potest adicere ad staturam suam cubitum unum? Gloss., non occ.: He teaches us not only by the instance of the birds, but adds a further proof, that to our being and life our own care is not enough, but Divine Providence therein works; saying, "Which of you by taking thought can add one cubit to his stature?" Chrysostomus super Matth: Deus enim est qui per singulos dies incrementa corporis tui facit, te non intelligente. Si ergo in teipso quotidie Dei providentia operatur, quomodo in necessariis tuis cessabit? Si autem vos cogitando modicam partem corpori vestro addere non potestis, quomodo cogitando salvandi estis in toto? Pseudo-Chrys.: For it is God who day by day works the growth of your body, yourself not feeling it. If then the Providence of God works thus daily in your very body, how shall that same Providence withhold from working in necessaries of life? And if by taking thought you cannot add the smallest part to your body, how shall you by taking thought be altogether saved? Augustinus de Serm. Dom: Vel potest referri ad sequentia; ac si diceret: non esse cura nostra factum ut ad hanc staturam veniret corpus nostrum; ex hoc intelligi potest quod si velletis adiicere unum cubitum, non possetis. Illi ergo tegendi corporis curam relinquite, cuius curam factum est ut esset tantae staturae. Aug., Serm. in Mont., ii, 15: Or it may be connected with what follows it; as though He should say, It was not by our care that our body was brought to its present stature; so that we may know that if we desired to add one cubit to it, we should not be able. Leave then the care of clothing that body to Him who made it to grow to its present stature. Hilarius in Matth.: Vel aliter. Sicut fidem vitalis substantiae nostrae de documento spirituum firmavit, ita opinionem futuri habitus iudicio communis intelligentiae dereliquit. Cum enim universorum corporum quae vitam hauserunt, diversitatem in unum perfectum virum sit excitaturus, solusque potens sit ad uniuscuiusque proceritatem cubitum unum et alterum tertiumve praestare; de vestitu, idest de specie corporum, cum eius contumelia ambigimus, qui ut aequalem omnem hominem efficiat, tantum mensurae est humanis corporibus additurus. Hilary: Otherwise; As by the example of the spirits He had fixed our faith in the supply of food for our lives, so now by a decision of common understanding He cuts off all anxiety about supply of clothing. Seeing that He it is who shall raise in one perfect man every various kind of body that ever drew breath, and is alone able to add one or two or three cubits to each man's stature; surely in being anxious concerning clothing, that is, concerning the appearance of our bodies, we offer affront to Him who will add so much to each man's stature as shall bring all to an equality. Augustinus de Civit. Dei: Sed si Christus in ea mensura corporis in qua mortuus est, resurrexit, nefas est dicere, cum resurrectionis omnium tempus venerit, accessuram corpori eius eam magnitudinem quam non habuit, quando in ea discipulis, in qua notus erat, apparuit, ut longissimis fieri possit aequalis. Si autem dixerimus ad dominici corporis modum, etiam minorum maiorumque corpora redigenda, peribit de multorum corporibus perplurimum, cum ipse nec capillum periturum esse promiserit. Restat ergo ut quisque recipiet suam mensuram, quam vel habuit in iuventute, si senes est mortuus, vel fuerat habiturus, si est ante defunctus. Et ideo non est dictum ab apostolo: in mensuram staturae, sed: in mensuram aetatis plenitudinis Christi; quia resurgent corpora mortuorum in iuvenili aetate et robore, ad quam Christum pervenisse cognovimus. Aug., City of God, book xxii, ch. 15: But if Christ rose again with the same stature with which He died, it is impious to say that when the time of the resurrection of all shall come, there shall be added to His body a bigness that it had not at His own resurrection, (for He appeared to His disciples with that body in which He had been known among them,) such that He shall be equalled to the tallest among men. If again we say that all men's bodies, whether tall or short, shall be alike brought to the size and stature of the Lord's body, then much will perish from many bodies, though He has declared that "not a hair shall fall." It remains therefore that each be raised in his own stature - that stature which he had in youth, if he died in old age; if in childhood that stature to which he would have attained [p. 255] had he lived. For the Apostle says not, 'To the measure of the stature,' but, "To the measure of the full age of Christ." [Eph 4:13] For the bodies of the dead shall rise in youth and maturity to which we know that Christ attained. [ed. note: Hence the Roman Catholics teach that "men shall rise at a perfect age, which is thirty three;" vid. Bp. Doyle's Christian Doctrine.]
Lectio 19 28 καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν: οὐ κοπιῶσιν οὐδὲ νήθουσιν: 29 λέγω δὲ ὑμῖν ὅτι οὐδὲ σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. 30 εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι;
28. "And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30. Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?"
Chrysostomus in Matth: Postquam monstravit quod non oportet nos pro cibo esse sollicitos, ad id quod levius est pertransit: neque enim ita necessarium est indumentum sicut cibus: unde dicit et de vestimentis quid solliciti estis? Non autem hic utitur exemplo volucrum, ut induceret pavonem et cygnum, a quibus erat similia exempla accipere; sed utitur exemplo liliorum, dicens considerate lilia agri. Vult ex duobus monstrare superabundantiam: scilicet a munificentia pulchritudinis, et a vilitate participantium tali decore. Chrys.: Hom., xxii: Having shewn that it is not right to be anxious about food, He passes to that which is less; (for raiment is not so necessary as food;) and asks, "And why are ye careful wherewith ye shall be clothed?" He uses not here the instance of the birds, when He might have drawn some to the point, as the peacock, or the swan, but brings forward the lilies, saying, "Consider the lilies of the field." He would prove in two things the abundant goodness of God; to wit, the richness of the beauty with which they are clothed, and the mean value of the things so clothed with it. Augustinus de Serm. Dom: Ipsa autem documenta non sic allegorice discutienda sunt ut quaeramus quid significent aves caeli aut lilia agri: posita sunt enim ut de rebus minoribus maiora persuadeantur. Aug., Serm. in Mont., ii, 15: The things instanced are not to be allegorized so that we enquire what is denoted by the birds of the air, or the lilies of the field; they are only examples to prove God's care for the greater from His care for the less. Chrysostomus super Matth: Lilia enim statuto tempore formantur in frondibus, vestiuntur candore, implentur odoribus; et quod terra radici non dederat. Deus invisibili operatione largitur. In omnibus autem eadem plenitudo servatur, ut non ab eventu facta putentur, sed Deo providentia intelligantur esse disposita. Dicendo autem non laborant, viros confortat; dicendo vero neque nent, mulieres. Pseudo-Chrys.: For lilies within a fixed time are formed into branches, clothed in whiteness, and endowed with sweet odour, God conveying by an unseen operation, what the earth had not given to the root. But in all the same perfectness is observed, that they may not be thought to have been formed by chance, but may be known to be ordered by God's providence. When He says, "They toil not," He speaks for the comfort of men; "Neither do they spin," for the women. Chrysostomus in Matth: Haec autem dicens, non opus prohibuit, sed sollicitudinem, sicut et supra cum de seminatione loqueretur. Et ut magis Dei providentiam in ipsis commendet quae omnem superat humanam industriam, subdit dico autem vobis, quoniam neque Salomon in gloria sua coopertus est sicut unum ex istis. Chrys.: He forbids not labour [p. 256] but carefulness, both here and above when He spoke of sowing. Gloss, non occ.: And for the greater exaltation of God's providence in those things that are beyond human industry, He adds, "I say unto you, that Solomon in all his glory was not arrayed like one of these." Hieronymus: Revera enim quod sericum, quae regum purpura, quae pictura textricum potest floribus comparari? Quid ita rubet ut rosa? Quid ita candet ut lilium? Violae vero purpuram nullo superari murice, oculorum magis quam sermonis iudicium est. Jerome: For, in sooth, what regal purple, what silk, what web of divers colours from the loom, may vie with flowers? What work of man has the red blush of the rose? the pure white of the lily? How the Tyrian dye yields to the violet, sight alone and not words can express. Chrysostomus: Quantum enim veritatis ad mendacium, tantum vestimentorum et florum differentia est. Si ergo Salomon a floribus superatus est, qui omnibus regibus fuit praeclarior, quando tu vestimentis poteris vincere florum decorem? Est autem Salomon superatus a florum decore non semel tantum neque bis, sed per totum tempus sui regni: et hoc est quod dicit in omni gloria sua: quia nec in uno die ita decoratus est ut flores. Chrys.: As widely as truth differs from falsehood, so widely so our clothes differ from flowers. If then Solomon, who was more eminent than all other kings, was yet surpassed by flowers, how shall you exceed the beauty of flowers by your garments? And Solomon was exceeded by the flowers not once only, or twice, but throughout his whole reign; and this is that He says, "In all his glory;" for no one day was he arrayed as are the flowers. Chrysostomus super Matth: Vel hoc dicit, quia Salomon etsi non laborabat quod vestiretur, tamen iubebat. Ubi autem iussio, illic et ministrantium offensa et iubentis ira frequenter invenitur. Haec autem quando nesciunt, sic ornantur. Pseudo-Chrys.: Or the meaning may be, that Solomon though he toiled not for his own raiment, yet he gave command for the making of it. But where command is, there is often found both offence of them that minister, and wrath of him that commands. When then any are without these things, then they are arrayed as are the lilies. Hilarius in Matth.: Vel lilia intelligenda sunt Angelorum caelestium claritates, quibus a Deo gloriae candor indultus est. Non laborant autem, neque nent, quia virtutes Angelorum ex ea quam adeptae sunt originis suae sorte, ut sint semper accipiunt; et cum in resurrectione similes homines Angelis erunt, sperare caelestis gloriae voluit operimentum, exemplo angelicae claritatis. Hilary: Or; By the lilies are to be understood the eminences of the heavenly Angels, to whom a surpassing radiance of whiteness is communicated by God. "They toil not, neither do they spin," because the angelic powers received in the very first allotment of their existence such a nature, that as they were made so they should ever continue to be; and when in the resurrection men shall be like unto Angels, He would have them look for a covering of angelic glory by this example of angelic excellence. Chrysostomus super Matth: Si autem floribus terrenis sic occurrit Deus, qui nati sunt ut tantummodo videantur et pereant, homines negliget, quos sic creavit ut non pro tempore videantur, sed ut perpetuo sint? Et hoc est quod dicit si autem foenum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos modicae fidei? Pseudo-Chrys.: If God then thus provides for the flowers of the earth which only spring up, that they may be seen and die, shall He overlook men whom He has created not to be seen for a time, but that they should be for ever? Hieronymus: Cras autem in Scripturis futurum tempus intelligitur, dicente Iacob: exaudiet me cras iustitia mea. Jerome: Tomorrow in Scripture is put for time future in general. Jacob says, "So shall my righteousness answer for me tomorrow." [Gen 30:33] And in the phantasm of Samuel, the Pythoness says to Saul, "Tomorrow shalt thou be with me." [1 Sam 28:19] Glossa: Alii libri habent in ignem, vel in acervum, qui habet speciem clibani. Gloss: Some copies have [p. 257] "into the fire," or, "into an heap," which has the appearance of an oven. Chrysostomus in Matth: Non autem lilia iam ea vocat, sed foenum agri, ut eorum vilitatem ostendat. Sed et aliam vilitatem apponit dicens quae hodie sunt; et non dixit: cras non erunt, sed, quod est multo deficientius, quod in clibanum mittitur. Quod autem dicit quanto magis vos, occulte insinuatur humani generis honor; ac si diceret: vos quibus animam dedit, corpus plasmavit, prophetas misit, et unigenitum filium tradidit. Chrys.: He calls them no more lilies, but "the grass of the field," to shew their small worth; and adds moreover another cause of their small value; "which today is." And He said not, "and tomorrow is not," but what is yet greater fall, "is cast into the oven." In that He says "How much more you," is implicitly conveyed the dignity of the human race, as though He had said, You to whom He has given a soul, for whom He has contrived a body, to whom He has sent Prophets and gave His Only-begotten Son. Glossa: Dicit autem modicae fidei, quia modica fides est quae nec de minimis certa est. Gloss: He says, "of little faith," for that faith is little which is not sure of even the least things. Hilarius: Vel sub foeni nomine gentes nuncupantur. Si igitur gentibus idcirco tantum indulgetur aeternitas corporalis ut mox igni iudicii destinentur, quam profanum est sanctos de gloria aeternitatis ambigere, cum iniquis aeternitatis opus praestetur ad poenam? Hilary: Or, under the signification of grass the Gentiles are pointed to. If then an eternal existence is only therefore granted to the Gentiles, that they may soon be handed over to the judgment fires; how impious it is that the saints should doubt of attaining to eternal glory, when the wicked have eternity bestowed on them for their punishment. Remigius: Spiritaliter autem per volatilia sancti viri designantur, qui ex aqua sacri Baptismatis renascuntur, et devotione terrena despiciunt et caelestia petunt, quibus pluris dicuntur esse apostoli, qui principes sunt omnium sanctorum. Per lilia sancti viri intelliguntur, qui absque labore legalium caeremoniarum, sola fide Deo placuerunt; de quibus dicitur: dilectus meus mihi, qui pascitur inter lilia. Sancta etiam Ecclesia per lilium intelligitur, propter candorem fidei et odorem bonae conversationis; de qua dicitur: sicut lilium inter spinas. Per foenum designantur infideles; de quibus dicitur: aruit foenum et flos eius cecidit. Per clibanum aeterna damnatio; ut sit sensus: si Deus infidelibus tribuit bona temporalia, quanto magis tribuet nobis aeterna? Remig.: Spiritually, by the birds of the air are meant the Saints who are born again in the water of holy Baptism; [ed. note: Vid. the Breviary Hymn, Magnae Deus Potentiae] and by devotion raise themselves above the earth and seek the skies. The Apostles are said to be of more value than these, because they are the heads of the Saints. By the lilies also may be understood the Saints, who without the toil of legal ceremonies pleased God by faith alone; of whom it is said, "My Beloved, who feedeth among the lilies." [Cant 2:16] Holy Church also is understood by the lilies, because of the whiteness of its faith, and the odour of its good conversation, of which it is said in the same place, "As the lily among the thorns." By the grass are denoted the unbelievers, of whom it is said, "The grass hath dried up, and the flowers thereof faded." [Isa 40:7] By the oven eternal damnation; so that the sense be, If God bestows temporal goods on the unbelievers, how much more shall He bestow on you eternal goods!
Lectio 20 31 μὴ οὖν μεριμνήσητε λέγοντες, τί φάγωμεν; ἤ, τί πίωμεν; ἤ, τί περιβαλώμεθα; 32 πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν: οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. 33 ζητεῖτε δὲ πρῶτον τὴν βασιλείαν [τοῦ θεοῦ] καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.
31. "Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? [p. 258] 32. (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33. But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you."
Glossa: Postquam sigillatim de victu et vestitu sollicitudinem excluserat, argumento ab inferioribus sumpto, hic consequenter utrumque excludit, dicens nolite ergo solliciti esse dicentes: quid manducabimus aut quid bibemus, aut quo operiemur? Gloss, non occ.: Having thus expressly cut off all anxiety concerning food and raiment, by an argument drawn from observation of the inferior creation, He follows it up by a further prohibition; "Be not ye therefore careful, saying, What shall we eat, what shall we drink, or wherewithal shall we be clothed?" Remigius: Ideo autem hoc dominus repetivit, ut ostenderet hanc rem esse pernecessariam, et ut arctius eam in cordibus nostris inculcaret. Remig.: The Lord repeated this, that He might shew how highly necessary this precept is, and that He might inculcate it more strongly on our hearts. Rabanus: Notandum vero, quod non ait: nolite quaerere, aut solliciti esse de cibo aut potu aut indumento, sed quid manducetis aut quid bibatis, aut quid vestiamini; ubi mihi videntur argui qui spreto victu vel vestimento communi, lautiora sibi vel austeriora his cum quibus vitam ducunt alimenta vel indumenta requirunt. Rabanus: It should be observed that He does not say, Do not ye seek, or be thoughtful for, food drink, and raiment, but "what ye shall eat, what ye shall drink, or wherewithal ye shall be clothed." Wherein they seem to me to be convicted, who, using themselves the usual food and clothing, require of those with whom they live either greater sumptuousness, or greater austerity in both. Glossa: Est etiam alia sollicitudo superflua ex vitio hominum, quando fructus et pecuniam plusquam necesse est reservant, et dimissis spiritualibus, illis intenti sunt, quasi de bonitate Dei desperantes; et hoc prohibetur; unde subditur haec omnia gentes requirunt. Gloss, non occ.: There is also a further needless solicitude wherein men sin, when they lay by of produce or money more than necessity requires, and leaving spiritual things, are intent on these things, as though despairing of the goodness of God; this is what is forbidden; "for after all these things do the Gentiles seek." Chrysostomus super Matth: Quia in rebus humanis fortunam credunt esse, non providentiam; neque iudicio Dei vitas suas gubernari existimant, sed incerto duci eventu; ideo merito timent et desperant, quasi qui neminem habent gubernantem. Qui autem credit se Dei iudicio gubernari, escam quidem suam in manu Dei committit; unde sequitur scit enim pater vester quia his omnibus indigetis. Pseudo-Chrys.: Since their belief is that it is Fortune and not Providence that has place in human affairs, and think not that their lives are directed by God's counsel, but follow the uncertain chance, they accordingly fear and despair, as having none to guide them. But he who believes that he is guided by God's counsel, entrusts his provision of food to God's hand; as it follows, "for your Father knoweth that ye have need of these things." Chrysostomus in Matth: Non autem dicit: scit Deus; sed scit pater vester, ut eos in maiorem spem ducat: si enim pater est, non poterit despicere filios, cum nec homines patres hoc sustineant. Dicit autem quoniam his omnibus indigetis, ut magis sollicitudinem abiiciatis, quia necessaria sunt. Qualiter enim est pater qui sustinet etiam necessaria filiis non dare? Si autem essent superflua, non ita oporteret confidere. Chrys.: He said not 'God knoweth,' but, "Your Father knoweth," in order to lead them to higher hope; for if He be their Father, He will not endure to forget his children, since not even human fathers could do so. He says, "That ye have need of [p. 259] all these things," in order that for that very reason, because they are necessary, ye may the more lay aside all anxiety. For he who denies his son bare necessaries, after what fashion is he a father? But for superfluities they have no right to look with the like confidence. Augustinus de Trin: Non autem ista ex aliquo tempore cognovit Deus, sed futura omnia temporalia; atque in eis etiam quid et quando ab illo petituri eramus, sine initio ante praescivit. Aug., De Trin., xv, 13: God did not gain this knowledge at any certain time, but before all time, without beginning of knowledge, foreknew that the things of the world would be, and among others, both what and when we should ask of Him. Augustinus de Civ. Dei: Quod autem dicunt quidam, haec Dei scientia non posse comprehendi, quia infinita sunt, restat eis dicere, quod non omnes numeros Deus noverit, quos infinitos esse certissimum est. Infinitas autem numeri non est incomprehensibilis ei cuius intelligentiae non est numerus. Quapropter, si quicquid scientia comprehenditur, scientis comprehensione finitur, profecto omnis infinitas quodam ineffabili modo Deo finita est, quia eius scientiae incomprehensibilis non est. Aug., City of God, xii, 18: As to what some say that these things are so many that they cannot be compassed by the knowledge of God; they ought with like reason to maintain further that God cannot know all numbers which are certainly infinite. But infinity of number is not beyond the compass of His understanding, who is Himself infinite. Therefore if whatever is compassed by knowledge, is bounded by the compass of him that has the knowledge, then is all infinity in a certain unspeakable way bounded by God, because it is not incomprehensible by His knowledge. Gregorius Nyssenus de Hom.: Quoniam autem est providentia, per huiusmodi signa demonstratur: permanentia enim universorum, et maxime eorum quae sunt in generatione et corruptione, et positio et ordo eorum quae sunt, semper custoditur secundum eumdem modum; qualiter utique perficeretur nullo providente? Sed quidam dicunt: Deo curam esse existentium permanentiae in universali, et huius solius providentiam habere; singularia vero fieri ut contingit. Tres autem causas solas utique quis dicet non fiendi providentiam singularium: aut enim hoc quod est ignorare Deum quoniam bonum est particularium diligentiam habere; aut non velle; aut non posse. Sed ignorantia omnino aliena est a beata substantia: qualiter enim latebit Deum quod nec homo sapiens ignorabit, quod singularibus destructis, universalia destruentur? Nihil autem prohibet omnia individua perire, nulla procurante potentia. Si autem non vult, propter duas fit causas: aut propter pigritiam, aut propter indecentiam. Pigritia autem a duobus generatur: aut enim voluptate aliqua attracti pigritamur, aut propter timorem desistimus: quorum neutrum fas est cogitare de Deo. Si autem dicant non decere Deum, indignum enim esse tantae beatitudinis parvis condescendere, qualiter non inconveniens est artificem quidem procurantem universalia, nihil particularium neque parvissimum derelinquere sine procuratione, scientem quod ad totum proficit pars; conditorem vero Deum artificibus enuntiare indoctiorem? Si autem non potest, imbecillis est Deus, et impotens benefacere. Si vero incomprehensibilis nobis est singularium providentiae ratio, non propterea oportet dicere quia non est providentia; ita enim dicerent, quia numerum hominum ignoramus, neque homines esse. Nemesius, De Nat. Hom., 42: That there is a Providence, is shewn by such signs as the following; The continuance of all things, of those things especially which are in a state of decay and reproduction, and the place and order of all things that exist is ever preserved in one and the same state; and how could this be done unless by some presiding power? But some affirm that God does indeed care for the general continuance of all things in the universe, and provides for this, but that all particular events depend on contingency. Now there are but three reasons that can be alleged for God exercising no providence of particular events; either God is ignorant that it is good to have knowledge of particular things; or He is unwilling; or He is unable. But ignorance is altogether alien from blessed substance; for how shall God not know what every wise man knows, that if particulars were destroyed, the whole would be destroyed? But nothing prevents all individuals from perishing; when no power watches over them. If again, He be unwilling, this must be from one of two reasons; inactivity, or the meanness of the occupation. But inactivity is produced by two things; either we are drawn aside by some pleasure, or hindered by some fear, neither of which can be piously supposed of God. If they affirm that it [p. 260] would be unbecoming, for that it is beneath such blessedness to stoop to things so trifling, how is it not inconsistent that a workman overseeing the whole of any machine, leaves no part however insignificant without attention, knowing the whole is but made up of the parts, and thus pronounce God the Creator of all things to be less wise than craftsmen? But if it be that He is unable, then is He unable to bestow benefits on us. But if we are unable to comprehend the manner of special Providence, we have not therefore any right to deny its operation; we might as well say that, because we did not know the number of mankind, therefore there were no men. Chrysostomus super Matth: Sic ergo qui credit se Dei iudicio gubernari, escam suam in manu Dei committat: cogitet autem de bono et malo; de quo nisi sollicitus fuerit, neque malum fugiet, neque bonum apprehendet. Et ideo subditur quaerite autem primum regnum Dei et iustitiam eius. Regnum Dei est retributio bonorum operum; iustitia autem eius, via pietatis, per quam itur ad regnum. Si ergo cogites qualis erit gloria sanctorum, necesse est ut aut propter timorem poenae recedas a malo, aut propter desiderium gloriae festines ad bonum. Et si cogitaveris quae sit Dei iustitia, quid scilicet odit Deus et quid amat, iustitia ipsa ostendit tibi vias suas, quae amantes se sequitur. Non autem daturi sumus rationem, si pauperes sumus aut divites; sed si bene vel male egerimus, quod est in nostro arbitrio. Pseudo-Chrys.: Thus then let him who believes himself to be under the rule of God's counsel, commit his provision into God's hand; but let him meditate of good and evil, which if he do not, he will neither shun the evil, nor lay hold of the good. Therefore it is added, "Seek ye first the kingdom of God, and his righteousness." The kingdom of God is the reward of good works; His righteousness is the way of piety by which we go to that kingdom. If then you consider how great is the glory of the Saints, you will either through fear of punishment depart from evil, or through desire of glory hasten to good. And if you consider that is the righteousness of God, what He loves, and what He hates, the righteousness itself will shew you His ways, as it attends on those that love it. And the account we shall have to render is not whether we have been poor or rich, but whether we have done well or ill, which is in our own power. Glossa: Vel dicit iustitiam eius, quasi dicat: ut per eum, non per vos iusti sitis. Gloss., interlin.: Or, He says "his righteousness," as though He were to say, 'Ye are made righteous through Him, and not through yourselves.' Chrysostomus super Matth: Terra autem etiam propter peccata hominum maledicitur ut non germinet, secundum illud: maledicta terra in opere tuo; benedicitur autem cum bona fecerimus. Quaere ergo iustitiam, et non deerit tibi panis; unde sequitur et haec omnia adicientur vobis. Pseudo-Chrys.: The earth for man's sin is accursed that it should not put forth fruit, according to that in Genesis, "Cursed is the ground in thy works;" [Gen 3:17] but when we do well, then it is blessed. Seek righteousness therefore, and thou shalt not lack food. Wherefore it follows, "and all these things shall be added unto you." Augustinus de Serm. Dom: Scilicet temporalia; quae manifeste hic ostendit non esse talia bona nostra propter quae bene facere debeamus; sed tamen necessaria esse. Regnum vero Dei et iustitia eius bonum nostrum est, ubi finis constituendus est. Sed quia in hac vita militamus, ut ad illud regnum pervenire possimus, quae vita sine his necessariis agi non potest, apponentur, inquit haec vobis. Cum autem dixit illud primum, significavit quia hoc posterius quaerendum est non tempore, sed dignitate; illud tamquam bonum nostrum, hoc tamquam necessarium est. Neque enim (verbi gratia) debemus evangelizare ut manducemus, quia sic vilius haberemus Evangelium quam cibum, sed ideo manducare ut evangelizemus. Quaerentibus autem primum regnum Dei et iustitiam eius, idest hoc praeponentibus ceteris rebus, ut hoc propter cetera quaeramus, non debet subesse sollicitudo, ne necessaria desint; et ideo ait haec omnia adicientur vobis, idest consequenter sine ullo vestro impedimento: ne cum ista quaeritis, illinc avertamini, aut duos fines constituatis. Aug., Serm. in Mont., ii, 16: To wit, these temporal goods which are thus manifestly shewn not to be such goods as those goods of ours for the sake of which we ought to do well; and yet they are necessary. The kingdom of God and His righteousness is our good which [p. 261] we ought to make our end. But since in order to attain this end we are militant in this life, which may not be lived without supply of these necessaries, He promises, "These things shall be added unto you." That He says, "first," implies that these are to be sought second not in time, but in value; the one is our good, the other necessary to us. For example, we ought not to preach that we may eat, for so we should hold the Gospel as of less value than our food; but we should therefore eat that we may preach the Gospel. But if we "seek first the kingdom of God and his righteousness," that is, set this before all other things, and seek other things for the sake of this, we ought not to be anxious lest we should lack necessaries; and therefore He says, "All these things shall be added unto you;" that is, of course, without being an hindrance to you: that you may not in seeking them be turned away from the other, and thus set two ends before you. Chrysostomus in Matth: Et non dixit: dabuntur, sed apponentur, ut discas quia praesentia nihil sunt ad magnitudinem futurorum. Chrys.: And He said not, Shall be given, but, "Shall be added," that you may learn that the things that are now, are nought to the greatness of the things that shall be. Augustinus de Serm. Dom: Cum autem legimus in fame et siti apostolum laborasse, non existimemus hic domini promissa titubasse; quandoquidem ista sunt adiutoria. Medicus iste, cui nos totos commisimus, novit quando apponat et quando detrahat, sicut nobis iudicat expedire. Si enim nobis aliquando defuerint (quod plerumque propter nostram exercitationem Deus sinit), non debilitat propositum nostrum, sed examinatum confirmat. Aug., Serm. in Mont., ii, 17: But when we read that the Apostle suffered hunger and thirst, let us not think that God's promises failed him; for these things are rather aids. That Physician to whom we have entirely entrusted ourselves, knows when He will give and when He will withhold, as He judges most for our advantage. So that should these things ever be lacking to us, (as God to exercise us often permits,) it will not weaken our fixed purpose, but rather confirm it when wavering.
Lectio 21 34 μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει ἑαυτῆς: ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς.
34. "Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof."
6 l. 2185418>854186 l. 21 Glossa: Prohibuerat sollicitudinem praesentium rerum; modo prohibet sollicitudinem futurorum vanam ex vitio hominum provenientem, cum dicit nolite ergo solliciti esse in crastinum. Gloss., ap. Anselm: Having forbid anxiety for the things of the day, He now forbids anxiety for future things, such a fruitless care as proceeds from the fault of men, in these words, "Be not ye anxious about the morrow." Hieronymus: Cras in Scripturis futurum tempus intelligitur, dicente Iacob: exaudiet me cras iustitia mea, et in Samuelis phantasmate pythonissa loquitur ad Saulem: cras eris mecum. De praesentibus ergo concessit debere esse sollicitos qui futura prohibet cogitare. Sufficit enim nobis praesentis temporis cogitatio; futura, quae incerta sunt, Deo relinquamus. Et hoc est quod dicitur crastinus enim dies sollicitus erit sibi ipsi, idest ipse affert sollicitudinem suam secum. Sufficit enim diei malitia sua. Hic malitiam non contrariam virtuti posuit, sed laborem et afflictionem et angustiam saeculi. Jerome: Tomorrow in Scripture signifies time future, as Jacob in Genesis says, "Tomorrow shall my righteousness hear me." [Gen 35:33] And in the phantasm of Samuel the Pythoness says to Saul, "Tomorrow [p. 262] shalt thou be with me." [1 Sam 28:19] He yields therefore unto them that they should care for things present, though He forbids them to take thought for things to come. For sufficient for us is the thought of time present; let us leave to God the future which is uncertain. And this is that He says, "The morrow shall be anxious for itself;" that is, it shall bring its own anxiety with it. "For sufficient for the day is the evil thereof." By evil He means here not that which is contrary to virtue, but toil, and affliction, and the hardships of life. Chrysostomus in Matth: Nihil enim ita dolorem infert animae ut sollicitudo et cura. Cum autem dicat quod crastina dies erit sollicita de seipsa, volens manifestius facere quod dicitur, prosopopoeiam facit temporis, secundum multorum consuetudinem, loquens ad plebem imperfectam: ut enim eos magis moveat, ipsos dies conquerentes inducit pro superflua cura. Numquid enim dies non sufficiens habet onus, idest curam suam? Quid igitur eam aggravas magis, curam quae pertinet ad alium diem apponendo? Chrys.: Nothing brings so much pain to the spirit as anxiety and cark. That He says, "The morrow shall be anxious for itself," comes of desire to make more plain what He speaks; to that end employing a prosopopeia of time, after the practice of many in speaking to the rude populace; to impress them the more, He brings in the day itself complaining of its too heavy cares. Has not every day a burden enough of its own, in its own cares? why then do you add to them by laying on those that belong to another day? Chrysostomus super Matth: Vel aliter. Per hodie haec solum significantur quae habemus in vita praesenti necessaria. Quia autem dicit cras, quod superfluum est ostendit; dicit ergo nolite solliciti esse in crastinum, idest, nihil curetis super id habere quod necessarium est vobis ad vitam quotidianam: quod enim superfluum fuerit, quod est cras, curabit se. Et hoc est quod dicit: crastinus enim dies sollicitus erit sibi ipsi; ac si dicat: superflua cum congregaveris, ipsa se curabunt; te quidem eis non fruente, invenient dominos multos, qui ea procurent. Quid ergo curas de illis, quorum potestatem aliis es dimissurus? Sufficit enim diei malitia sua; quasi dicat: sufficit tibi labor quem pateris propter necessaria; noli de superfluis laborare. Vel aliter. Pseudo-Chrys.: Otherwise; By "today" are signified such things as are needful for us in this present life; "Tomorrow" denotes those things that are superfluous. "Be not ye therefore anxious for the morrow," thus means, Seek not to have aught beyond that which is necessary for your daily life, for that which is over and above, i.e. Tomorrow, shall care for itself. "Tomorrow shall be anxious for itself," is as much as to say, when you have heaped up superfluities, they shall care for themselves, you shall not enjoy them, but they shall find many lords who shall care for them. Why then should you be anxious about those things, the property of which you must part with? "Sufficient for the day is its own evil," as much as to say, The toil you undergo for necessaries is enough, do not toil for things superfluous. Augustinus de Serm. Dom: Non dicitur crastinus dies nisi in tempore, ubi praeterito succedit futurum. Ergo cum aliquid boni operamur, non terrena, sed aeterna cogitemus. Crastinus enim dies sollicitus erit sibi ipsi, idest, cum oportuerit, sumamus cibum et huiusmodi, scilicet cum necessitas urgere coeperit. Sufficit enim diei malitia sua; idest, sufficit quod ista sumere urgebit necessitas; quam malitiam nominat, quia poenalis est nobis: pertinet enim ad mortalitatem, quam peccando meruimus. Huic ergo poenae temporalis necessitati noli addere aliquod gravius: ut non solum eam patiaris, sed etiam propter hanc explendam milites Deo. Hic est cavendum, ne cum viderimus aliquem servum Dei providere ne ista necessaria desint vel sibi vel eis quorum cura sibi commissa est, iudicemus eum contra domini praecepta facere, et de crastino esse sollicitum: nam et ipse dominus (cui ministrabant Angeli) propter exemplum loculos habere dignatus est. Et in actibus apostolorum scriptum est, quae ad victum sunt necessaria, procurata esse in futurum propter imminentem famem. Non ergo hoc dominus increpat, si quis humano more ista procuret; sed si quis propter ista non militet Deo. Aug.: Or otherwise; Tomorrow is said only of time where future succeeds to past. When then we work any good work, we think not of earthly but of heavenly things. "The morrow shall be anxious for itself," that is, Take food and the like, when you ought to take it, that is when necessity begins to call for it. "For sufficient for the day is its own evil," that is, it is enough that necessity shall compel to take these things; He calls it "evil," because it is penal, inasmuch as it pertains to our mortality, which we earned [p. 263] by sinning. To this necessity then of worldly punishment, add not further weight, that you may not only fulfil it, but may even so fulfil it as to shew yourself God's soldier. But herein we must be careful, that, when we see any servant of God endeavouring to provide necessaries either for himself, or those committed to his care, we do not straight judge him to sin against this command of the Lord in being anxious for the morrow. For the Lord Himself, to whom Angels ministered, thought good to carry a bag for example sake. And in the Acts of the Apostles it is written, that food necessary for life was provided for future time, at a time when famine threatened. What the Lord condemns therefore, is not the provision of these things after the manner of men, but if a man because of these things does not fight as God's soldier. Hilarius in Matth.: Hoc etiam totum sub dicti caelestis significantia continetur. Iubemur igitur non ambigere de futuris. Satis enim vitae nostrae malitia dierum quibus vivimus, scilicet peccata, sufficiunt, ut circa haec purganda omnis vitae nostrae meditatio laborque versetur. Cessante autem cura nostra, ipsa futura sollicita sunt, dum nobis aeternae caritatis profectus Deo procurante proponitur. Hilary: This is further comprehended under the full meaning of the Divine words. We are commanded not to be careful about the future, because sufficient for our life is the evil of the days wherein we live, that is to say, the sins, that all our thought and pains be occupied in cleansing this away. And if our care be slack, yet will the future be careful for itself, in that there is held out to us a harvest of eternal love to be provided by God.
Caput 7 Gospel of Matthew, Chapter 7 [p. 264] Lectio 1 1 μὴ κρίνετε, ἵνα μὴ κριθῆτε: 2 ἐν ᾧ γὰρ κρίματι κρίνετε κριθήσεσθε, καὶ ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν.
1. "Judge not, that ye be not judged. 2. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again."
Augustinus de Serm. Dom: Quia cum ista temporalia procurantur in futurum, incertum est quo animo fiat, cum possit simplici corde fieri, et duplici, opportune hoc loco subiecit nolite iudicare. Vel aliter. Aug.: Since when these temporal things are provided beforehand against the future, it is uncertain with what purpose it is done, as it may be with a single or double mind, He opportunely subjoins, "Judge not." Chrysostomus super Matth: Hucusque exposuit consequentiam ad eleemosynam pertinentem; nunc autem incipit exponere consequentiam ad orationem respicientem. Et est doctrina haec quodammodo pars orationis, ut sit ordo narrationis talis: dimitte nobis debita nostra; et sequitur nolite iudicare, ut non iudicemini. Pseudo-Chrys.: Otherwise; He has drawn out thus far the consequences of his injunctions of almsgiving; He now takes up those respecting prayer. And this doctrine is in a sort of continuation of that of the prayer; as though it should run, "Forgive us our debts," and then should follow, "Judge not, that ye be not judged." Chrysostomus super Matth: Sed si iudicare prohibet, qua consequentia Paulus Corinthium iudicat fornicantem, et Petrus Ananiam et Saphiram mendacii arguit? Sed quidam hunc locum secundum huiusmodi sensum exponunt, quia dominus hoc mandato non prohibet Christianos ex benevolentia alios corripere; sed ne per iactantiam iustitiae suae Christiani Christianos despiciant, ex solis plerumque suspicionibus odientes ceteros et contemnentes, et sub specie pietatis proprium odium exequentes. Jerome: But if He forbids us to judge, how then does Paul judge the Corinthian who had committed uncleanness? Or Peter convict Ananias and Sapphira of falsehood? Pseudo-Chrys.: But some explain this place after a sense, as though the Lord did not herein forbid Christians to reprove others out of good will, but only intended that Christians should not despise Christians by making a show of their own righteousness, hating others often on suspicion alone, condemning them, and pursuing private grudges under the show of piety. Chrysostomus in Matth: Unde non dixit: ne quiescere facias peccantem; sed: ne iudicaveris; hoc est: ne amarus fias iudex: corripe quippe non ut hostis expetens vindictam, sed ut medicus instituens medicinam. Chrys.: Wherefore He does not say, 'Do not cause a sinner to cease,' but do not judge; that is, be not a bitter judge; correct him indeed, but not as an enemy seeking revenge, but as a physician applying a remedy. Chrysostomus super Matth: Sed ut non sic quidam corriperent Christiani Christianos, convenit sermo qui dicit nolite iudicare. Sed si non sic corripuerint, numquid propter hoc consequentur indulgentiam peccatorum, quia dictum est non iudicabimini? Quis enim consequitur indulgentiam mali prioris, quia non addidit alterum malum? Hoc autem diximus volentes ostendere, quia hic sermo non est positus de proximis non iudicandis qui peccant in Deum, sed qui in nos peccant. Qui enim non iudicat proximum propter peccatum in se commissum, illum nec Deus iudicat propter peccatum; sed dimittit ei debitum, sicut et ipse dimisit. Pseudo-Chrys.: But that not even thus should Christians correct Christians is shewn by that expression, "Judge not." [p. 265] But if they do not thus correct, shall they therefore obtain forgiveness of their sins, because it is said, "and ye shall not be judged?" For who obtains forgiveness of a former sin, by not adding another thereto? This we have said, desiring to shew that this is not here spoken concerning not judging our neighbour who shall sin against God, but who may sin against ourselves. For whoso does not judge his neighbour who has sinned against him, him shall not God judge for his sin, but will forgive him his debt even as he forgave. Chrysostomus in Matth: Vel aliter. Non simpliciter universa peccata iubet non iudicare; sed his qui multis malis sunt pleni, et alios pro minimis iudicant, hanc prohibitionem facit. Sicut et Paulus non simpliciter prohibet iudicare eos qui peccant, sed discipulos iudicantes de magistris redarguit, docens ut eos qui supra nos sunt non iudicemus. Chrys.: Otherwise; He does not forbid us to judge all sin absolutely, but lays this prohibition on such as are themselves full of great evils, and judge others for very small evils. In like manner Paul does not absolutely forbid to judge those that sin, but finds fault with disciples that judged their teacher, and instructs us not to judge those that are above us. Hilarius in Matth.: Vel aliter. Iudicari de sponsionibus suis Deum vetat: quia ut iudicia ex incertis rebus inter homines sumuntur, ita et hoc iudicium adversus Deum ex ambiguitate suscipitur: quod penitus repellit a nobis, ut constans potius fides retineatur: quia non sicut in ceteris rebus peccatum fit perperam iudicasse; sed si in rebus tantummodo dedero iudicium, initium fit criminis. Hilary: Otherwise; He forbids us to judge God touching His promises; for as judgements among men are founded on things uncertain, so this judgment against God is drawn from somewhat that is doubtful. And He therefore would have us put away the custom from us altogether; for it is not here as in other cases where it is sin to have given a false judgment; but here we have begun to sin if we have pronounced any judgment at all. Augustinus: Vel aliter. Hoc loco nihil aliud praecipi existimo, nisi ut ea facta quae dubium est quo animo fiant, in meliorem partem interpretemur. De his autem quae non possunt bono animo fieri, sicut sunt stupra, blasphemiae et huiusmodi, nobis iudicare permittit; de factis autem mediis, quae possunt bono et malo animo fieri, temerarium est iudicare, maxime ut condemnemus. Duo autem sunt in quibus temerarium iudicium cavere debemus, cum incertum est quo animo quicquam factum sit, vel cum incertum est qualis quisque futurus est, qui nunc vel bonus vel malus apparet. Non ergo reprehendamus ea quae nescimus quo animo fiant; neque ita reprehendamus quae manifesta sunt ut desperemus sanitatem. Potest autem movere quod ait in quo iudicio iudicaveritis, iudicabimini. Numquid si nos temerario iudicio iudicaverimus, temere etiam de nobis Deus iudicabit? Aut numquid si mensura iniqua mensi fuerimus, et apud Deum est iniqua mensura, unde nobis remetiatur? Nam mensurae nomine ipsum iudicium significatum arbitror. Sed hoc dictum est, quoniam temeritas qua punis alium, ipsa te puniat necesse est. Iniquitas enim saepe nihil nocet ei qui patitur iniuriam, ei vero qui facit necesse est ut noceat. Aug., Serm. in Mont., ii, 18: I suppose the command here to be no other than that we should always put the best interpretation on such actions as seem doubtful with what mind they were done. But concerning such as cannot be done with good purpose, as adulteries, blasphemies, and the like, He permits us to judge; but of indifferent actions which admit of being done with either good or bad purpose, it is rash to judge, but especially so to condemn. There are two cases in which we should be particularly on our guard against hasty judgments, when it does not appear with what mind the action was done; and when it does not yet appear, what sort of man any one may turn out, who now seems either good or bad. Wherefore he should neither blame those things of which we know with what mind they are done, nor so blame those things which are manifest, as though we despaired of recovery. Here one may think there is difficulty is what follows, "With what judgment ye judge ye shall be judged." [p. 266] If we judge a hasty judgment, will God also judge us with the like? Or if we have measured with a false measure, is there with God a false measure whence it may be measured to us again? For by measure I suppose is here meant judgment. Surely this is only said, that the haste in which you punish another shall be itself your punishment. For injustice often does no harm to him who suffers the wrong; but must always hurt him who does the wrong. Augustinus de Civ. Dei: Dicunt aliqui: quomodo verum est quod ait Christus et in qua mensura mensi fueritis, remetietur vobis, si temporale peccatum supplicio puniatur aeterno? Nec attendunt non propter aequale temporis spatium, sed propter vicissitudinem mali (idest ut qui mala fecerit, mala patiatur) eamdem dictam mensuram fuisse: quamvis in ea re hoc proprie possit accipi de qua dominus cum hoc diceret loquebatur, idest de iudiciis et condemnationibus. Proinde qui iudicat et condemnat iniuste, si iudicatur et condemnatur iuste in eadem mensura recipit, quamvis non hoc quod dedit: iudicio enim fecit quod iniquum est, iudicio patitur quod iustum est. Aug., City of God, xxi, 11: Some say, How is it true that Christ says, "And with what measure ye shall mete it shall be measured to you again," if temporal sin is to be punished by eternal suffering? They do not observe that it is not said "the same measure," because of the equal space of time, but because of the equal retribution - namely, that he who has done evil should suffer evil, though even in that sense it might be said of that of which the Lord spoke here, namely of judgments and condemnations. Accordingly, he that judges and condemns unjustly, if he is judged and condemned, justly receives in the same measure though not the same thing that he gave; by judgment he did what was unjust, by judgment he suffers what is just.
Lectio 2 3 τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς; 4 ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου, ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ; 5 ὑποκριτά, ἔκβαλε πρῶτον ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου.
3. "And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5. Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye."
Augustinus de Serm. Dom: Quia de temerario et iniquo iudicio dominus admonuerat, maxime autem hi temere iudicant, qui de incertis et facile reprehendunt, qui magis amant vituperare et damnare, quam emendare atque corrigere, quod vitium vel superbia est vel invidentia, consequenter subiicit et dicit quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides? Aug., Serm. in Mont., ii, 18: The Lord having admonished us concerning hasty and unjust judgment; and because that they are most given to rash judgment, who judge concerning things uncertain; and they most readily find fault, who love rather to speak evil and to condemn than to cure and to correct; a fault that spring either from pride or jealousy - therefore He [p. 267] subjoins, "Why seest thou the mote in thy brother's eye, and seest not the beam in thy own eye?" Hieronymus: De his loquitur qui cum mortali crimine detineantur obnoxii, minora peccata fratribus non concedunt, ut si forte ira ille peccaverit, ut odio reprehendas. Quantum autem inter festucam et trabem, tantum inter iram distat et odium: odium enim ira inveterata est. Fieri autem potest ut si irascaris homini, velis eum corrigi; non autem si eum oderis. Jerome: He speaks of such as though themselves guilty of mortal sin, do not forgive a trivial fault in their brother. Aug.: As if he perhaps have sinned in anger, and you correct him with settled hate. For as great as is the difference between a beam and a mote, so great is the difference between anger and hatred. For hatred is anger become inveterate. It may be if you are angry with a man that you would have him amend, not so if you hate him. Chrysostomus in Matth: Multi etiam hoc faciunt, qui si viderint monachum superfluum vestimentum habentem, aut copiosiori cibo potitum, amari fiunt accusatores, quotidie ipsi rapientes et crapulam patientes. Chrys.: Many do this, if they see a Monk having a superfluous garment, or a plentiful meal, they break out into bitter accusation, though themselves daily seize and devour, and suffer from excess of drinking. Chrysostomus super Matth: Vel aliter. Hoc quod hic dicitur, doctoribus convenit. Omne enim peccatum diiudicatur modicum aut magnum, secundum peccantis personam. Laici enim peccatum modicum est et festuca quantum ad peccatum sacerdotis, quod trabi comparatur. Pseudo-Chrys.: Otherwise; This is spoken to the doctors. For every sin is either a great or a small sin according to the character of the sinner. If he is a laic, it is small and a mote in comparison of the sin of a priest, which is the beam. Hilarius in Matth.: Vel aliter. Peccatum in spiritum sanctum est divinae virtutis potestatem negare, et Christo substantiam adimere aeternitatis; per quem, quia in hominem venit Deus, homo rursus veniet in Deum. Ergo quantum inter festucam et trabem discriminis est, tantum ostendit peccatum in spiritum sanctum cetera crimina excedere: ut cum infideles delicta corporis aliis exprobrant, onus peccati, quod de promissis Dei ambigunt, in se ante non videant, in oculo trabe, tamquam in mentis acie, incidente. Sequitur aut quomodo dices fratri tuo: sine, eiciam festucam de oculo tuo, et ecce in oculo tuo trabs est? Hilary: Otherwise; The sin against the Holy Spirit is to take from God power which has influences, and from Christ substance which is of eternity, through whom as God came to man, so shall man likewise come to God. As much greater then as is the beam than the mote, so much greater is the sin against the Holy Spirit than all other sins. As when unbelievers object to others carnal sins, and secrete in themselves the burden of that sin, to wit, that they trust not the promises of God, their minds being blinded as their eye might be by a beam. Chrysostomus super Matth: Idest, cum qua facie arguis peccatum fratris tui, ipse aut in eodem peccato vel in maiori existens? Pseudo-Chrys.: That is, with what face can you charge your brother with sin, when yourself are living in the same or a yet greater sin? Augustinus: Primum ergo cogitemus cum aliquem reprehendere nos necessitas coegerit, utrum tale sit vitium quod numquam habuimus; et tunc cogitemus, et nos homines esse, et habere potuisse; vel tale quod habuimus, et iam non habemus; et tunc tangat memoriam communis fragilitas, ut illam correctionem non odium sed misericordia praecedat. Si autem invenerimus nos in eodem vitio esse, non obiurgemus, sed congemiscamus, et ad pariter conandum invitemus. Raro autem et ex magna necessitate obiurgationes adhibendae sunt; in quibus non ut nobis, sed ut domino serviatur instemus. Aug., Serm. in Mont., ii, 19: When then we are brought under the necessity of finding fault with any, let us first consider whether the sin be such as we have never had; secondly that we are yet men, and may fall into it; then, whether it be one that we have had, and are now without, and then let our common frailty come into our mind, that pity and not hate may go before correction. Should we find ourselves in the same fault, let us not reprove, but groan with the offender, and invite him to struggle with us. Seldom indeed and in cases of great necessity is reproof to be employed; and then only that the Lord may be served [p. 268] and not ourselves. Chrysostomus super Matth: Vel aliter. Quomodo dicis fratri tuo? Idest, quo proposito putas? Ex caritate, ut salves proximum tuum? Non, quia teipsum ante salvares. Vis ergo non alios sanare, sed per bonam doctrinam malos actus celare, et scientiae laudem ab hominibus quaerere, non aedificationem mercedis a Deo; et es hypocrita; unde sequitur hypocrita, eice primum trabem de oculo tuo. Pseudo-Chrys.: Otherwise; "How sayest thou to thy brother;" that is, with what purpose? From charity, that you may save your neighbour? Surely not, for you would first save yourself. You desire therefore not to heal others, but by good doctrine to cover bad life, and to gain praise of learning from men, not the reward of edifying from God, and you are a hypocrite; as it follows, "Thou hypocrite, cast first the beam out of thine own eye." Augustinus: Accusare enim vitia officium est bonorum; quod cum mali faciunt, alienas partes agunt; sicut hypocritae, qui tegunt sub persona quod sunt, et ostendunt in persona quod non sunt. Aug., Serm. in Mont., ii, 19: For to reprove sin is the duty of the good, which when the bad do, they act a part, dissembling their own character, and assuming one that does not belong to them. Chrysostomus in Matth: Et notandum, quod ubicumque vult monstrare magnum aliquod peccatum, a contumelia incipit; sicut ibi: serve nequam, omne debitum dimisi tibi; et ideo hic dicit hypocrita, eice primum. Etenim quae sui ipsius sunt, magis aliquis novit quam quae sunt aliorum; et quae maiora sunt, magis videt quam quae minora, et seipsum magis diligit quam proximum. Et ideo iubet eum qui obnoxius est multis peccatis, non amarum esse iudicem delictorum alterius, et maxime cum fuerunt parva: non quidem ab arguendo aut a corrigendo avertens, sed prohibet propria contemnere, et alienis insistere. Oportet enim ut primo cum diligentia investiges quae tua sunt, et tunc quae proximi sunt discuties; et ideo sequitur et tunc videbis eicere festucam de oculo fratris tui. Chrys.: And it is to be noted, that whenever He intends to denounce any great sin, He begins with an epithet of reproach, as below, "Thou wicked servant, I forgave thee all that debt;" [Matt 18:32] and so here, "Thou hypocrite, cast out first." For each one knows better the things of himself than the things of others, and sees more the things that be great, then the things that be lesser, and loves himself more than his neighbour. Therefore He bids him who is chargeable with many sins, not to be a harsh judge of another's faults, especially if they be small. Herein not forbidding to arraign and correct; but forbidding to make light of our own sins, and magnify those of others. For it behoves you first diligently to examine how great may be your own sins, and then try those of your neighbour; whence it follows, "and then shalt thou see clearly to cast the mote out of thy brother's eye." Augustinus: Auferentes enim de oculo nostro trabem invidentiae vel malitiae vel simulationis, videbimus eicere festucam de oculo fratris. Aug.: For having removed from our own eye the beam of envy, of malice, or hypocrisy, we shall see clearly to cast the beam out of our brother's eye.
Lectio 3 6 μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μήποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς.
6. "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you."
Augustinus de Serm. Dom: Quia potest aliquos nomen simplicitatis, ad quam per superiora induxerat, decipere, ut sic putetur vitiosum esse aliquando verum occultare, quomodo vitiosum est falsum dicere, recte subiungit nolite sanctum dare canibus, neque mittatis margaritas vestras ante porcos. Aug.: Because the simplicity to which He had been directing in the foregoing precepts might lead some wrongly to conclude that it was equally wrong to hide the truth as to utter what was false, He well adds, "Give not that which is holy to the dogs, and cast not your pearls before swine." Chrysostomus super Matth: Vel aliter. Iusserat superius dominus diligere inimicos et benefacere his qui peccant in nos. Ne ergo cogitarent sacerdotes etiam quae Dei sunt eis communicare, talem cogitationem compescuit, dicens nolite sanctum dare canibus; ac si diceret: mandavi vobis diligere inimicos, et benefacere eis de vestris corporalibus bonis, non tamen de meis spiritalibus passim, quoniam in natura vobiscum communes sunt, non in fide; et Deus carnalia beneficia dignis et indignis similiter praestat, non autem gratias spiritales. Pseudo-Chrys.: Otherwise; The Lord had commanded us to love our enemies, and to do good to those that sin against us. That from this Priests might not think themselves obliged to communicate also the things of God to such, He checked any such thought saying, "Give not that which is holy to the dogs;" as much as to say, I have bid you love your enemies, and do them good out of your temporal goods, but not out of My spiritual goods, without distinction. For they are your brethren by nature but not by faith, and God gives the good things of this life equally to the worthy and the unworthy, but not so spiritual graces. Augustinus: Quaerendum autem est quid sit sanctum, quid canes, quid margaritae, quid porci. Sanctum est quod corrumpere nefas est; cuius sceleris voluntas rea tenetur, quamvis illud incorruptibile maneat. Margaritae autem sunt quaecumque spiritalia magni aestimanda sunt. Licet itaque una eademque res et sanctum et margarita dici possit; sed sanctum dicitur ex eo quod non debet corrumpi; margarita vero ex eo quod non debet contemni. Aug., Serm. in Mont., ii, 20: Let us see now what is the holy thing, what are the dogs, what the pearls, what the swine? The holy thing is all that it were impiety to corrupt; a sin which may be committed by the will, though the thing itself be undone. The pearls are all spiritual things that are to be highly esteemed. Thus though one and the same thing may be called both the holy thing and a pearl, yet it is called holy because it is not to be corrupted; and called a pearl because it is not be contemned. Chrysostomus super Matth: Vel aliter. Sanctum est sicut Baptismus, gratia corporis Christi et huiusmodi; mysteria autem veritatis margaritae sunt: quia sicut margaritae inclusae cochleis, positae sunt in profundo maris, sic mysteria divina verbis inclusa, posita sunt in altitudine sensus sacrae Scripturae. Pseudo-Chrys.: Otherwise; "That which is holy" denotes baptism, the grace of Christ's body, and the like; but the mysteries of the truth are intended by the pearls. For as pearls are inclosed in shells, and such in the deeps of the sea, so the divine mysteries inclosed in words are lodged in the deep meaning of Holy Scripture. Chrysostomus in Matth: Quae quidem his qui bonae mentis sunt et intellectum habent, revelata, honesta apparent; his autem qui insensibiles sunt, magis videntur reverenda cum ignorantur. Chrys.: And to those that are right-minded and have understanding, when revealed they appear good; but to those without understanding, they seem to be more deserving reverence because they are not understood. Augustinus: Canes autem pro impugnatoribus veritatis, porcos pro contemptoribus positos non incongrue accipimus. Quapropter, quia canes exiliunt ad dilacerandum, quod autem dilacerant integrum esse non sinunt, dixit nolite sanctum dare canibus: quia, quantum in ipsis est, si fieri posset, conantur perimere veritatem. Porci autem quamvis non ita ut canes morsu appetant, passim tamen calcando inquinant: et ideo dicit neque mittatis margaritas vestras ante porcos. Aug.: The dogs are those that assault the truth; the swine we may not unsuitably take for those that despise the truth. Therefore because dogs leap forth to rend in pieces, and what they rend, suffer not to continue whole, He said, "Give not that which is holy to the dogs;" because they strive to the utmost of their power to destroy the truth. The swine though they do not assault by biting as dogs, yet do they defile by trampling upon, and therefore He said, "Cast not your pearls before swine." Rabanus: Vel canes sunt ad vomitum reversi; porci nondum conversi, sed in luto vitiorum versati. Rabanus: Or; The dogs are returned to their vomit; the swine not yet returned, but wallowing in the mire of vices. Chrysostomus super Matth: Vel aliter. Canis et porcus immunda animalia sunt; sed canis ex omni parte, quia nec ruminat, nec ungulam findit; porcus autem ex parte; nam ungulam habet fissam, sed non ruminat. Propter quod canes puto intelligendos gentiles omnino immundos, et propter actus et propter fidem; porcos autem haereticos, quia nomen domini invocare videntur. Nolite ergo sanctum dare canibus: quia Baptismum et alia sacramenta non sunt danda nisi fidem habentibus. Item mysteria veritatis, idest margaritae non sunt dandae nisi desiderantibus veritatem, et cum ratione humana viventibus. Si enim porcis eas miseris, idest coenosae vitae delectatione gravatis, non intelligunt pretiositatem earum; sed aestimant eas similes ceteris fabulis mundialibus, et eas actibus suis carnalibus conculcant. Pseudo-Chrys.: Otherwise; [p. 270] The dog and the swine are unclean animals; the dog indeed in every respect, as he neither chews the cud, nor divides the hoof; but swine in one respect only, seeing they divide the hoof, though they do not chew the cud. Hence I think that we are to understand by the dog, the Gentiles who are altogether unclean, both in their life, and in their faith; but by the swine are to be understood heretics, because they seem to call upon the name of the Lord. "Give not therefore that which is holy to the dogs," for that baptism and the other sacraments are not to be given but to them that have the faith. In like manner the mysteries of the truth, that is, the pearls, are not to be given but to such as desire the truth and live with human reason. If then you cast them to the swine, that is, to such as are grovelling in impurity of life, they do not understand their preciousness, but value them like to other worldly fables, and tread them under foot with their carnal life. Augustinus: Calcari enim dicitur quicquid contemnitur: et ideo dicitur ne forte conculcent eas pedibus suis. Aug.: That which is despised is said to be trodden under foot: hence it is said, "Lest perchance they tread them under foot." Glossa: Dicit autem ne forte, quia resipiscere possunt ab immunditia. Gloss. interlin.: He says, "Lest perchance," because it may be that they will wisely turn from their uncleanness. [ed. note: the gloss. has 'guia non possunt.'] Augustinus: Quod autem sequitur, et conversi dirumpant vos, non ait ipsas margaritas: illas enim conculcant, et cum convertuntur ut adhuc aliquid audiant, disrumpunt eum a quo missas margaritas conculcant: non enim facile inveneris quod ei gratum esse possit, a quo magno labore inventa contemnantur. Qui ergo tales docent, quomodo non disrumpantur indignando et stomachando non video. Aug.: That which follows, "Turn again and rend you," He means not the pearls themselves, for these they tread under foot, and when they turn again that they may hear something further, then they rend him by whom the pearls on which they had trode had been cast. For you will not easily find what will please him who has despised things god by great toil. Whoever then undertake to teach such, I see not how they shall not be trode upon and rent by those they teach. Chrysostomus super Matth: Vel porci non solum carnalibus actibus margaritas conculcant, sed etiam post modicum conversi, per inobedientiam rumpunt praebitores earum. Frequenter autem et scandalizati calumniantur eos quasi dogmatum novorum seminatores. Canes etiam conculcantes sancta sordidis actibus, disputationibus suis rumpunt praedicatorem veritatis. Pseudo-Chrys.: Or; The swine not only trample upon the pearls by their carnal life, but after a little they turn, and by disobedience rend those who offend them. Yea often when offended they bring false accusation against them as sowers of new dogmas. The dogs also having trode upon holy things by their impure actions, by their disputings rend the preacher of truth. Chrysostomus in Matth: Et bene dixit conversi: fingunt enim mansuetudinem, ut addiscant; deinde cum didicerint, detrahunt. Chrys.: Well is that said, "Lest they turn;" for they feign meekness that they may learn; and when they have learned, they attack. Chrysostomus super Matth: Rationabiliter autem margaritas dari porcis prohibuit: quia si porcis minus immundis mitti vetantur, quanto magis canibus plus immundis? De sancto autem dando idem aestimare non possumus; quia frequenter etiam benedictionem damus pecorum more viventibus Christianis, non quia merentur accipere, sed ne forte plenius scandalizati dispereant. Pseudo-Chrys.: With good reason He forbade pearls to be given to swine. For if they are not to be set before swine that are the less unclean, how much more are [p. 271] they to be withhold from dogs that are so much more unclean. But respecting the giving that which is holy, we cannot hold the same opinion; seeing we often give the benediction to Christians who live as the brutes; and that not because they deserve to receive it, but lest perchance being more grievously offended they should perish utterly. Augustinus de Serm. Dom: Cavendum est ergo ne quid aperiatur ei qui non capit; melius enim quaerit id quod clausum est quam id quod apertum est: aut infestat per odium, ut canis, aut negligit per contemptum, ut porcus. Non est autem consequens ut si verum occultatur, etiam falsum dicatur: quia dominus quamvis nihil mentitus sit, vera tamen aliqua occultavit, secundum illud Ioannis: adhuc habeo vobis multa dicere, quae non potestis portare modo. Sed si aliquis non capit propter sordes, mundandus est vel verbo vel opere quantum fieri potest a nobis. Quia autem dominus quaedam dixisse invenitur quae multi qui aderant, vel resistendo vel contemnendo non receperunt, non putandus est sanctum dedisse canibus, aut margaritas ante porcos misisse. Dedit enim eis qui capere poterant, et simul aderant, quos propter aliorum immunditiam negligi non oportebat; et quamvis tentantes eum in ipsis quae eis respondebat, contabescerent, alii tamen qui poterant capere, ex illorum occasione multa utiliter audiebant. Qui ergo novit quid respondeat, debet respondere, saltem propter illos quibus desperatio suboritur, si propositam quaestionem solvi non posse crediderint: et hoc de rebus ad instructionem salutis pertinentibus. De supervacuis autem et noxiis nihil dicendum est; sed hoc ipsum explicandum est, cur inquirenti talia non oporteat respondere. Aug.: We must be careful therefore not to explain ought to him who does not receive it; for men the rather seek that which is hidden than that which is opened. He either attacks from ferocity as a dog, or overlooks from stupidity as swine. But it does not follow that if the truth be kept hid, falsehood is uttered. The Lord Himself who never spoke falsely, yet sometimes concealed the truth, as in that, "I have yet many things to say unto you, the which ye are not now able to bear." [John 16:12] But if any is unable to receive these things because of his filthiness, we must first cleanse him as far as lays in our power either by word or deed. But in that the Lord is found to have said some things which many who heard Him did not receive, but either rejected or contemned them, we are not to think that therein He gave the holy thing to the dogs, or cast His pearls before swine. He gave to those who were able to receive, and who were in the company, whom it was not fit should be neglected for the uncleanness of the rest. And though those who tempted Him might perish in those answers which He gave to them, yet those who could receive them by occasion of these inquiries heard many useful things. He therefore who knows what should be answered ought to make answer, for their sakes at least who might fall into despair should they think that the question proposed is one that cannot be answered. But this only in the case of such matters as pertain to instruction of salvation; of things superfluous or harmful nothing should be said; but it should then be explained for what reason we ought not to make answer in such points to the enquirer.
Lectio 4 7 αἰτεῖτε, καὶ δοθήσεται ὑμῖν: ζητεῖτε, καὶ εὑρήσετε: κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 8 πᾶς γὰρ ὁ αἰτῶν λαμβάνει καὶ ὁ ζητῶν εὑρίσκει καὶ τῷ κρούοντι ἀνοιγήσεται.
7. "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
[p. 272]Hieronymus: Quia carnalia supra vetuerat postulari, quid petere debeamus ostendit dicens petite, et dabitur vobis. Jerome: Having before forbidden us to pray for things of the flesh, He now shews what we ought to ask, saying, "Ask, and it shall be given you." Augustinus de Serm. Dom: Vel aliter. Cum praeceptum esset ne sanctum daretur canibus, et ne margaritae ante porcos mitterentur, potuit auditor suae ignorantiae conscius dicere: quid sanctum me dare canibus vetas, cum adhuc me habere non videam? Et ideo opportune subiecit dicens petite et accipietis. Aug.: Otherwise; when He commanded not to give the holy thing to dogs, and not to cast pearls before swine, the hearer conscious of his own ignorance might say, Why do you thus bid me not give the holy thing to dogs, when as yet I see not that I have any holy thing He therefore adds in good season, "Ask, and ye shall receive." Chrysostomus super Matth: Vel aliter. Quoniam ad sanctificandam orationem quaedam dederat eis mandata, dicens nolite iudicare, competenter adiungit petite, et dabitur vobis; quasi dicat: si hanc clementiam servaveritis ad inimicos, quicquid clausum vobis videtur, pulsate, et aperietur vobis. Petite ergo precibus, die ac nocte orantes; quaerite studio et labore: nec enim laborantes circa Scripturam acquirimus scientiam sine gratia Dei, nec gratiam acquirimus nisi studuerimus, ne donum Dei negligentibus detur. Pulsate autem oratione et ieiuniis et eleemosynis. Sicut enim qui pulsat ostium, non tantum voce clamat, sed manu, sic et qui bona opera facit, pulsat operibus bonis. Sed dices: hoc ipsum peto ut sciam et faciam; quomodo ergo possumus facere priusquam accipiam? Sed quod potest fac, ut amplius possis; et quod scis serva, ut amplius scias. Vel aliter. Cum dixisset supra omnibus ut indulgerent inimicis, et postea prohibuerit ne sub obtentu dilectionis sancta canibus darent, nunc dat eis bonum consilium, ut petant Deum pro illis, et dabitur eis; quaerant eos qui perierant in peccatis, et invenient; pulsent eos qui in erroribus sunt conclusi, et aperiet eos Deus, ut habeat sermo eorum ad animas eorum ingressum. Vel aliter. Quoniam maiora erant mandata superius posita quam virtus humana, transmittit eos ad Deum, cuius gratiae nihil impossibile est, dicens petite, et dabitur vobis, ut quod ex hominibus consummari non potest, per gratiam Dei adimpleatur. Cum enim alia animalia Deus muniverit veloci pedum cursu, aut velocibus pennis, aut unguibus, aut dentibus, aut cornibus, hominem solum sic disposuit ut virtus illius sit ipse, ut infirmitatis suae necessitate coactus, semper necessarium habeat dominum suum.
Pseudo-Chrys.: Otherwise; Having given them some commands for the sanctification of prayer, saying, "Judge not," He adds accordingly, "Ask, and it shall be given unto you," as though He were to say, If ye observe this mercy towards your enemies, whatever seems to your shut, "knock, and it shall be opened to you." Ask therefore in prayer, praying day and night; seek with care and toil; for neither by toiling only in the Scriptures do we gain knowledge without God's grace, nor do we attain to grace without study, lest the gift of God should be bestowed on the careless. But knock with prayer, and fasting, and alms. For as one who knocks at a door, not only cries out with his voice, but strikes with his hand, so he who does good works, knocks with his works. But you will say, this is what I pray that I may know and do, how then can I do it, before I receive? Do what you can that you may become able to do more, and keep what you know that you may come to know more. Or otherwise; having above commanded all men to love their enemies, and after enjoined that we should not under pretext of love give holy things to dogs; He here gives good counsel, that they should pray God for them, and it shall be granted them; let them seek out those that are lost in sins, and they shall find them; let them knock at those who are shut up in errors, and God shall open to them that their word may have access to their souls. Or otherwise; Since the precepts given above were beyond the reach of human virtue, He sends them to God to whose grace nothing is impossible, saying, "Ask, and it shall be given you," that what cannot be performed by men may be fulfilled through the grace of God. For when God furnished the other animals with swift foot, or swift wing, with claws, teeth, or horns, He so made man that He Himself should be man's only strength [margin note: virtus, see Ps. 18:1] that forced by reason of his own weakness [p. 273] he might always have need of his Lord.
Glossa: Petimus autem fide, quaerimus spe, pulsamus caritate. Primum petere debes, ut habeas; post quaerere, ut invenias; inventa observare, ut introeas. Gloss. ord.: We ask with faith, we seek with hope, we knock with love. You must first ask that you may have; after that seek that you may find; and lastly, observe what you have found that you may enter in. Remigius: Vel aliter. Petimus orando, quaerimus recte vivendo, pulsamus perseverando. [Or: We ask by praying, we seek by right living, we knock by persevering.] Augustinus: Petitio autem pertinet ad impetrandam sanitatem animae, ut ea quae praecipiuntur, implere possimus; inquisitio autem ad inveniendam veritatem. Sed cum quisque veram viam invenerit, perveniet ad ipsam possessionem; quae tantum pulsanti aperietur. Aug., Serm. in Mont., ii, 21: Asking, is that we may get healthiness of soul that we may be able to fulfil the things commanded us; seeking, pertains to the discovery of the truth. But when any has found the true way, he will then come into actual possession, which however is only opened to him that knocks. Augustinus in Lib. Retract: Operose quidem ista tria quid inter se differant, sic exponendum putavi; sed longe melius ad instantissimam petitionem omnia referuntur: unde postea concludit dicens dabit bona petentibus se. Aug., Retract., i, 19: How these three differ from one another, I have thought good to unfold with this travail; but it were better to refer them all to instant prayer; wherefore He afterwards concludes, saying, "He will give good things to them that ask him." Chrysostomus in Matth: Per hoc ergo quod addidit quaerite et pulsate, cum instantia multa et robore peti iussit. Qui enim quaerit, omnia alia proicit a mente, et ad illud solum afficitur quod quaerit; qui autem pulsat, cum vehementia et fervida mente venit. Chrys.: And in that He adds "seek," and "knock," HE bids us ask with much importunateness and strength. For one who seeks, casts forth all other things from his mind, and is turned to that thing singly which he seeks; and he that knocks comes with vehemence and warm soul. Chrysostomus super Matth: Quia vero dixerat petite, et accipietis, ne forte peccatores audientes dicerent: ad hoc dominus dignos hortatur, nos autem indigni sumus; ideo repetit, ut tam iustis quam peccatoribus misericordiam Dei commendet; et ideo dicit omnis qui petit, accipit; idest, sive iustus sive peccator, tamen petere non dubitet: ut constet neminem sperni, nisi qui petere dubitavit a Deo. Non enim credibile est ut opus pietatis quod exhibetur benefaciendo inimicis, Deus iniungat hominibus, ipse autem non faciat, cum sit bonus. Pseudo-Chrys.: He had said, "Ask, and ye shall receive;" which sinners hearing might perchance say, The Lord herein exhorts them that are worthy, but we are unworthy. Therefore He repeats it that He may commend the mercy of God to the righteous as well as to sinners; and therefore declares that "every one that asketh receiveth;" that is, whether he be righteous or a sinner, let him not hesitate to ask; that it may be fully seen that none is neglected but he who hesitates to ask of God. For it is not credible that God should enjoin on men that work of piety which is displayed is doing good to our enemies, and should not Himself (being good) act so. Augustinus super Ioann.: Unde peccatores exaudit Deus. Si enim peccatores non audiret, frustra publicanus dixisset: domine, propitius esto mihi peccatori, et ex ista confessione meruit iustificationem. Aug., Tract. in Joan. 44, 13: Wherefore God hears sinners; for if He do not hear sinners, the Publican said in vain, "Lord, be merciful to me a sinner;" [Luke 18:13] and by that confession merited justification. Prosper in Lib. Sentent. August.: Fideliter autem supplicans Deo pro necessitatibus huius vitae, et misericorditer auditur, et misericorditer non auditur. Quid enim infirmo sit utile, magis novit medicus quam aegrotus. Si autem id postulat quod Deus et promittit et praecipit, fiet omnino quod poscit: quia accipiet caritas quod petit veritas. Aug., Prosper, Sent. 212: He who in faith offers supplication to God for the necessities of this life is heard mercifully, and not heard mercifully. For the physician knows better than the sick man what is good for his sickness. But if he asks that which God both promises and commands, his prayer shall be granted, for love shall receive what truth provides. Augustinus ad Paulinum et Hierasiam: Bonus autem dominus, qui non tribuit saepe quod volumus, ut quod mallemus attribuat. Aug., Ep. 31, 1: But the Lord is good, who often gives us not what we would, that He may give us what we should rather prefer. [p. 274] Augustinus de Serm. Dom: Perseverantia etiam opus est ut accipiamus quod petimus. Aug., Serm. in Mont., ii, 21: There is need moreover of perseverance, that we may receive what we ask for. Augustinus de Verb. Dom: Cum enim Deus aliquando tardius dat, commendat dona, non negat: diu desiderata dulcius obtinentur; cito autem data vilescunt. Pete ergo et quaere iusta. Petendo enim et quaerendo, crescit appetitus ut capias: servat tibi Deus quod non vult cito dare, ut tu discas magna magne desiderare; ideo oportet semper orare et non deficere. Aug., Serm. 61. 5: In that God sometimes delays His gifts, He but recommends, and does not deny them. For that which is long looked for is sweeter when obtained; but that is held cheap, which comes at once. Ask then and seek things righteous. For by asking and seeking grows the appetite of taking. God reserves for you those things which He is not willing to give you at once, that you may learn greatly to desire great things. Therefore we ought always to pray and not to fail.
Lectio 5 9 ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον — μὴ λίθον ἐπιδώσει αὐτῷ; 10 ἢ καὶ ἰχθὺν αἰτήσει — μὴ ὄφιν ἐπιδώσει αὐτῷ; 11 εἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν.
9. "Or what man is there of you, whom if his son ask bread, will he give him a stone? 10. Or if he ask a fish, will he give him a serpent? 11. If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?"
Augustinus de Serm. Dom: Sicut in superioribus egit de volatilibus caeli et de liliis agri, ut spes de minoribus ad maiora consurgeret, ita et in hoc loco, cum dicit aut quis ex vobis homo? Aug., Serm. in Mont., ii, 21: As above He had cited the birds of the air and the lilies of the field, that our hopes may rise from the less to the greater; so also does He in this place, when He says, "Or what man among you?" Chrysostomus super Matth: Ne forte aliquis considerans quanta est differentia inter Deum et hominem, et ponderans peccata sua, dum desperat impetrare, nec incipiat petere, patrum et filiorum similitudinem introduxit; ut si propter peccata nostra desperamus, propter bonitatem Dei speremus. Pseudo-Chrys.: Lest perchance any one considering how great is the difference between God and man, and weighing his own sins should despair of obtaining, and so never take in hand to ask; therefore He proposes a comparison of the relation between father and son; that should we despair because of our sins, we may hope because of God's fatherly goodness. Chrysostomus in Matth: Duo autem oportet adesse oranti: et petere vehementer, et quae oportet petere. Haec autem sunt spiritualia: etenim Salomon, quia petiit quod petere oportebat, velociter accepit. Chrys.: There are two things behoveful for one that prays; that he ask earnestly; and that he ask such things as he ought to ask. And those are spiritual things; as Solomon, because he asked such things as were right, received speedily. Chrysostomus super Matth: Quae autem petere oportet, sub similitudine panis et piscis ostendit. Panis enim est verbum de notitia Dei patris. Lapis est omne mendacium quod habet scandalum offensionis ad animam. Pseudo-Chrys.: And what are the things that we ought to ask, he shews under the likeness of a loaf, and a fish. The loaf is the word concerning the knowledge of God the Father. The stone is all falsehood that has a stumbling-block of offence to the soul. Remigius: Piscem autem possumus intelligere verbum de Christo, serpentem autem, ipsum Diabolum. Vel per panem intelligitur doctrina spiritualis; per lapidem ignorantia; per piscem unda Baptismatis sacri, per serpentem astutia Diaboli, sive infidelitas. Remig.: By the fish we may understand the word concerning Christ, by the serpent the Devil [p. 275] himself. Or by the loaf may be understood spiritual doctrine; by the stone ignorance; by the fish the water of Holy Baptism; by the serpent the wiles of the Devil, or unbelief. Rabanus: Vel panis, qui est communis cibus, caritatem significat, sine qua aliae virtutes nihil valent. Piscis significat fidem, quae ex aqua Baptismatis orta est, et in mediis fluctibus huius vitae pulsatur, et tamen vivit. Lucas autem addidit tertium, scilicet ovum, quod est spes animalis, unde spem significat. Contra caritatem ponit lapidem, idest odii duritiam; contra fidem, serpentem, idest perfidiae venenum; contra spem, scorpionem, idest desperationem, quae retro pungit, sicut scorpio. Rabanus: Or; bread which is the common food signifies charity, without which the other virtues are of no avail. The fish signifies faith, which is born of the water of baptism, is tossed in the midst of the waves of this life and yet lives. Luke adds a third thing, "an egg," [Luke 11:12] which signifies hope; for an egg is the hope of the animal. To charity, He opposes "a stone," that is, the hardness of hatred; to faith, "a serpent," that is, the venom of treachery; to hope, "a scorpion," that is, despair, which stings backward, as the scorpion. Remigius: Est ergo sensus: non est timendum quod si petamus a Deo patre panem, idest doctrinam vel caritatem, quod porrigat lapidem; idest quod permittat cor nostrum constringi aut frigore odiorum, aut duritia mentis; vel quod si petierimus fidem, ipse nos permittat perire veneno infidelitatis. Unde sequitur si ergo vos cum sitis mali. Remig.: The sense therefore is: we need not fear that should we ask of God our Father bread, that is doctrine or love, He will give us a stone; that is, that He will suffer our heart to be contracted either by the frost of hatred or by hardness of soul; or that when we ask for faith, He will suffer us to die of the poison of unbelief. Thence it follows, "If then ye being evil." Chrysostomus in Matth: Haec autem dixit, non detrahens humanae naturae, neque malum confitens omne genus humanum, sed ad differentiam bonitatis suae, dilectionem paternam malitiam vocans: tanta est superabundantia amoris ipsius ad homines. Quia quantum ad comparationem Dei, qui solus singulariter bonus est, omnes mali videntur; sicut ad comparationem solis omne lucidum videtur obscurum. Chrys.: This He said not detracting from human nature, nor confessing the whole human race to be evil; but He calls paternal love "evil" when compared with His own goodness. Such is the superabundance of His love towards men. Pseudo-Chrys.: Because in comparison of God who is preeminently good, all men seem to be evil, as all light shews dark when compared with the sun. Hieronymus: Vel forte apostolos malos dixit, quia sub apostolorum persona omne hominum genus damnatur, cuius ab infantia cor ad malum appositum est, ut in Genesi legitur. Nec mirum huius saeculi homines dici malos, cum et apostolus memoret quoniam dies mali sunt. Jerome: Or perhaps he called the Apostles evil, in their person condemning the whole human race, whose heart is set to evil from his infancy, as we read in Genesis. Nor is it any wonder that He should call this generation, "evil," as the Apostle also speaks, "Seeing the days are evil." Augustinus: Vel malos appellavit huius saeculi dilectores, unde et bona quae dant, secundum eorum sensum bona dicenda sunt, quia haec pro bonis habent; quamquam et in rerum natura, ista bona sint, scilicet temporalia, et ad istam vitam infirmam pertinentia. Aug.: Or He calls "evil" those who are lovers of this age; [margin note: Eph 5:16] whence also the good things which they give are to be called good according to their sense who esteem them as good; nay, even in the nature of things they are goods, that is, temporal goods, and such as pertain to this weak life. Augustinus de Verb. Dom: Bonum enim quod facit bonos, Deus est. Aurum autem et argentum bonum est, non quod te faciat bonum, sed unde facias bonum. Mali ergo cum simus, et bonum patrem habeamus, non semper mali remaneamus. Aug., Serm., 61, 3: For that good thing which makes men good is God. Gold and silver are good things not as making you good, but as with them you may do good. If then we be evil, yet as having a Father who is good let us not remain ever evil. Augustinus de Serm. Dom: Si ergo cum simus mali, novimus id dare quod petimus, quanto magis sperandum est daturum Deum nobis bona petentibus? Aug., Serm. in Mont., ii, 21: If then we being evil, know how to give that which is asked [p. 276] of us, how much more is it to be hoped that God will give us good things when we ask Him? Chrysostomus super Matth: Quoniam autem non omnia petentibus praestat, sed bona tantummodo, ideo convenienter addidit bona. Pseudo-Chrys.: He says "good things," because God does not give all things to them that ask Him, but only good things. Glossa: A Deo enim non nisi bona percipimus, qualiacumque nobis videantur: omnia enim dilectis in bonum cooperantur. Gloss. ord.: For from God we receive only such things as are good, of what kind soever they may seem to us when we receive them; for all things work together for good to His beloved. Remigius: Et sciendum, quod ubi Matthaeus sic dicit dabit bona, Lucas dicit: dabit spiritum bonum. Sed non debet videri contrarium: quia cuncta bona quae homo a Deo accipit, per gratiam spiritus sancti dantur. Remig.: And be it known that where Matthew says, "He shall give good things," Luke has, "shall give his Holy Spirit." [Luke 11:13] But this ought not to seem contrary, because all the good things which man receives from God, are given by the grace of the Holy Spirit.
Lectio 6 12 πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς: οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται.
12. "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the Law and the Prophets."
Augustinus de Serm. Dom: Firmitas quaedam et valentia ambulandi per sapientiae viam in bonis moribus constituta est, quibus perducuntur homines usque ad mundationem et simplicitatem cordis; de qua iam diu loquens, ita concludit omnia quaecumque vultis, et cetera. Nemo enim est qui velit quemquam duplici corde secum agere. Aug.: Firmness and strength of walking by the way of wisdom in good habits is thus set before us, by which men are brought to purity and simplicity of heart; concerning which having spoken a long time, He thus concludes, "All things whatsoever ye would, &c." For there is no man who would that another should act towards him with a double heart. Chrysostomus super Matth: Vel aliter. Supra propter sanctificandam orationem mandavit ut non iudicent homines eos qui peccant in ipsos. Et quia ab ordine narrationis suae recedens, introduxit alia quaedam, nunc ad mandatum quod coeperat rediens, ait omnia quaecumque vultis; idest, non solum mando: nolite iudicare, sed et omnia quaecumque vultis ut faciant vobis homines, et facite eis: et tunc impetrabiliter poteritis orare. Pseudo-Chrys.: Otherwise; He had above commanded us in order to sanctify our prayers that men should not judge those who sin against them. Then breaking the thread of his discourse He had introduced various other matters, wherefore now when He returns to the command with which He had begun, He says, "All things whatsoever ye would, &c." That is; I not only command that ye judge not, but "All things whatsoever ye would that men should do unto you, do ye unto them;" and then you will be able to pray so as to obtain. Glossa: Vel aliter. Omnium bonorum spiritualium distributor est spiritus sanctus, ut opera caritatis impleantur; unde subdit omnia ergo, et cetera. Gloss. ord.: Otherwise; The Holy Spirit is the distributor of all spiritual goods, that the deeds of charity may be fulfilled; whence He adds, "All things therefore, &c." Chrysostomus in Matth: Vel aliter. Vult dominus demonstrare quoniam oportet homines et superius inquirere auxilium, et quae a seipsis sunt simul inferre; unde cum dixisset petite, quaerite, et pulsate docet aperte ipsos homines studiosos esse; et ideo subdit omnia quaecumque vultis, et cetera. Chrys.: Otherwise; The Lord desires to teach that men ought to seek aid from above, but at the same time to contribute what lays in their power; wherefore when He had said, "Ask, seek, and knock," He proceeds to teach openly [p. 277] that men should be at pains for themselves, adding, "Whatsoever ye would &c." Augustinus de Verb. Dom: Vel aliter. Promiserat se dominus petentibus bona largiturum. Ut autem ille agnoscat mendicos suos, agnoscamus et nos nostros. Excepta enim substantia facultatum, tales sunt qui petunt, quales a quibus petunt. Quam frontem habes petendi ad Deum tuum, qui non agnoscis parem tuum? Hinc est quod in proverbiis dicitur: qui obturat aurem suam ad clamorem pauperis, et ipse clamabit, et non exaudietur. Quid autem petenti proximo debeamus impendere ut et ipsi audiamur a Deo, ex hoc considerare possumus quod ab aliis volumus nobis impendi. Et ideo dixit omnia ergo quaecumque vultis. Aug., Serm., 61. 7: Otherwise; The Lord had promised that He would give good things to them that ask Him. But that He may own his petitioners, let us also own ours. For they that beg are in every thing, save having of substance, equal to those of whom they beg. What face can you have of making request to your God, when you do not acknowledge your equal? This is said in Proverbs, "Whoso stoppeth his ear to the cry of the poor, he shall cry and shall not be heard." [Prov 21:13] What we ought to bestow on our neighbour when he asks of us, that we ourselves may be heard of God, we may judge by what we would have others bestow upon us; therefore He says, "All things whatsoever ye would." Chrysostomus in Matth: Non simpliciter dicit omnia, sed addidit ergo; quasi dicat: si vultis audiri, cum illis quae dixi et haec facite. Non autem dixit: quaecumque vis effici tibi a Deo, haec fac ad proximum; ut non dicas: qualiter hoc est possibile? Sed ait: quaecumque volueris effici tibi a conservo, haec et circa proximum ostende. Chrys.: He says not, "All things whatsoever," simply, but "All things therefore," as though He should say, If ye will be heard, besides those things which I have now said to you, do this also. And He said not, Whatsoever you would have done for you by God, do that for your neighbour; lest you should say, But how can I? but He says, Whatsoever you would have done to you by your fellow-servant, do that also to your neighbour. Augustinus de Serm. Dom: Quidam Latini codices habent additum bona; quod additum puto ad manifestationem sententiae. Occurrebat enim quod si quisquam flagitiose aliquid erga se fieri velit, et ad hoc referat istam sententiam, ut hoc prior illi faciat a quo sibi fieri cupit; ridiculum est hunc putare istam implesse sententiam. Intelligendum est autem perfectam esse sententiam, etiamsi hoc non addatur. Quod enim dictum est omnia quaecumque vultis, non usitate ac passim, sed proprie dictum accipi oportet. Voluntas namque non est nisi in bonis: nam in malis cupiditas proprie dicitur, non voluntas: non quia sic semper loquantur Scripturae, sed ubi oportet, ibi omnino proprium verbum tenent, ut non aliud intelligatur. Aug., Serm. in Mont., ii, 22: Some Latin copies add here, "good things," [ed. note: So also S. Cyprian de Orat. (Tr. vii. 18. fin.) and the Latin MSS.] which I suppose was inserted to make the sense more plain. For it occurred that one might desire some crime to be committed for his advantage, and should so construe this place, that he ought first to do the like to him by whom he would have it done to him. It were absurd to think that this man had fulfilled this command. Yet the thought is perfect, even though this be not added. For the words, "All things whatsoever ye would," are not to be taken in their ordinary and loose signification, but in their exact and proper sense. For there is no will but only in the good [margin note: but see Retract. i. 9. n. 4]; in the wicked it is rather named desire, and not will. Not that the Scriptures always observe this propriety; but where need is, there they retain the proper word so that none other need be understood. Cyprianus de Orat. Domin.: Cum autem Dei verbum dominus Iesus Christus omnibus venerit, praeceptorum suorum fecit grande compendium, cum dixit quaecumque vultis ut faciant vobis homines, et vos facite eis; unde subdit haec est lex et prophetae. Cyprian, Tr. vii: Since the Word of God, the Lord Jesus Christ came to all men, He summed up all his commands in one precept, "Whatsoever ye would that men should do to you, do ye also to them;" and adds, "for this is the Law and the Prophets." Chrysostomus super Matth: Nam quaecumque lex et prophetae sparsim in omnibus praeceperunt Scripturis, in hoc compendioso continentur mandato, quasi innumerabiles arborum rami in una radice. Pseudo-Chrys.: For whosoever [p. 278] the Law and the Prophets contain up and down through the whole Scriptures, is embraced in this one compendious precept, as the innumerable branches of a tree spring from one root. Gregorius Moralium: Qui enim cogitat ut ea alteri faciat quae ipse sibi ab altero fieri expectat, pensat nimirum ut malis bona et bonis meliora reddat. Greg., Mor., x, 6: He that thinks he ought to do to another as he expects that others will do to him, considers verily how he may return good things for bad, and better things for good. Chrysostomus in Matth: Unde manifestum est quoniam ex nobis quae deceant omnes scimus, et non est possibile ad ignorantiam refugere. Chrys.: Whence what we ought to do is clear, as in our own cases we all know what is proper, and so we cannot take refuge in our ignorance. Augustinus de Serm. Dom: Videtur autem hoc praeceptum ad dilectionem proximi pertinere, non autem ad Dei; cum in alio loco duo esse praecepta dicat, in quibus lex pendet et prophetae. Cum autem hic non addit: tota lex, quod ibi addidit, servavit locum alteri praecepto, quod est de dilectione Dei. Aug., Serm. in Mont., ii, 22: This precept seems to refer to the love of our neighbour, not of God, as in another place He says, there are two commandments on which hang the Law and the Prophets. But as He says not here, The whole Law, as He speaks there, He reserves a place for the other commandment respecting the love of God. Augustinus de Trin: Vel aliter. Ideo Scriptura tantum dilectionem proximi commemorat, cum dicit omnia quaecumque vultis; quia qui proximum diligit, consequens est ut et ipsam praecipue dilectionem diligat; Deus autem dilectio est; consequens est ergo ut praecipue diligat Deum. Aug., De Trin., viii, 7: Otherwise; Scripture does not mention the love of God, where it says, "All things whatsoever ye would;" because he who loves his neighbour must consequently love Love itself above all things; but God is Love; therefore he loves God above all things.
Lectio 7 13 εἰσέλθατε διὰ τῆς στενῆς πύλης: ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι' αὐτῆς: 14 τί στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν.
13. "Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14. Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."
Augustinus de Serm. Dom: Admonuerat superius dominus ad habendum cor simplex et mundum, in quo quaeritur Deus; sed quia hoc paucorum est, iam incipit de investiganda sapientia loqui, cui investigandae et contemplandae talis oculus per omnia superiora perductus est, quo videri iam possit arcta via et angusta porta; unde subdit intrate per angustam portam. Aug., Serm. in Mont., ii, 22: The Lord had warned us above to have a heart single and pure with which to seek God; but as this belongs to but few, He begins to speak of finding out wisdom. For the searching out and contemplation whereof there has been formed through all the foregoing such an eye as may discern the narrow way and strait gate; whence He adds, "Enter ye in at the strait gate." Glossa: Vel aliter. Etsi difficile sit ut alii facias quod tibi vis fieri, tamen sic faciendum est, ut intremus per angustam portam. Gloss. ord.: Though it be hard to do to another what you would have done to yourself; yet so must we do, that we may enter the strait gate. Chrysostomus super Matth: Vel aliter. Tertia haec convenientia ad iustitiam ieiunii pertinet, ut sit ordo narrationis talis: tu autem cum ieiunas, unge caput tuum; et postea sequitur intrate per angustam portam. Praecipue enim tres sunt naturales passiones et intimae carnis: primo esca et potus, deinde amor viri ad mulierem, tertio loco somnus; et ideo gravius est eas a natura carnali praecidere quam ceteras passiones. Et ideo nullius passionis abstinentia sic sanctificat corpus, sicut quod homo sit castus, ieiunus, et in vigiliis perseverans. Ergo propter omnes has iustitias, et praecipue propter laboriosissimum ieiunium, dicit intrate per angustam portam. Porta perditionis est Diabolus, per quem introitur in Gehennam; porta vitae est Christus, per quem introitur in regna caelestia. Lata autem porta dicitur esse Diabolus, non magnitudine potestatis extensus, sed effrenatae superbiae licentia dilatatus. Porta autem angusta dicitur Christus, non parvitate potestatis exiguus, sed humilitatis ratione collectus: quia quem totus non capit mundus, seipsum intra angustias uteri virginalis inclusit. Via autem perditionis est omnis iniquitas. Dicitur autem spatiosa, quia non est intra regulam disciplinae inclusa; et ambulantes in ea, quicquid eos delectaverit, hoc sequuntur. Via autem vitae dicitur esse omnis iustitia, et propter contrarias causas esse arcta. Considerandum autem, quia nisi quis ambulaverit per viam, non potest pervenire ad portam: qui enim non ambulant per viam iustitiae, impossibile est ut vere Christum cognoscant. Similiter nec incurrit in manus Diaboli nisi qui in via ambulat peccatorum. Pseudo-Chrys.: Otherwise; This third precept again is connected with the right method of fasting, and the order of discourse will be this; "But thou [p. 279] when thou fastest anoint thy head;" and after comes, "Enter ye in at the strait gate." For there are three chief passions in our nature, that are most adhering to the flesh; the desire of food and drink; the love of the man towards the woman; and thirdly, sleep. These it is harder to cut off from the fleshly nature than the other passions. And therefore abstinence from no other passion so sanctifies the body as that a man should be chaste, abstinent, and continuing in watchings. On account, therefore, of all these righteousnesses, but above all on account of the most toilsome fasting, it is that He says, "Enter ye in at the strait gate." The gate of perdition is the Devil, through whom we enter into hell; the gate of life is Christ, through whom we enter into the kingdom of Heaven. The Devil is said to be a wide gate, not extended by the mightiness of his power, but made broad by the license of his unbridled pride. Christ is said to be a strait gate not with respect to smallness of power, but to His humility; for He whom the whole world contains not, shut Himself within the limits of the Virgin's womb. The way of perdition is sin of any kind. It is said to be broad, because it is not contained within the rule of any discipline, but they that walk therein follow whatever pleases them. The way of life is all righteousness, and is called narrow for the contrary reasons. It must be considered that unless one walk in the way, he cannot arrive at the gate; so they that walk not in the way of righteousness, it is impossible that they should truly know Christ. Likewise neither does he run into the hands of the Devil, unless he walks in the way of sinners. Gregorius super Ezech: Quamvis autem caritas sit lata, tamen per angusta et ardua homines ducit a terra. Satis angustum est omnia praetermittere, unum solum diligere, prospera non ambire, adversa non timere. Gloss. ord.: Though love be wide, yet it leads men from the earth through difficult and steep ways. It is sufficiently difficult to cast aside all other things, and to love One only, not to aim at prosperity, not to fear adversity. Chrysostomus in Matth: Sed cum postea dicat: iugum meum suave est, et onus meum leve, qualiter hic angustam esse viam ait et arctam? Sed et hic monstrat eam levem esse et suavem: quoniam via est et porta est; sicut et altera, quae lata et spatiosa dicitur, ipsa via et porta est. Horum autem nihil mansurum est, sed omnia pertranseunt. Transire autem labores et sudores, et in bonum finem devenire, scilicet in vitam, sufficiens est mitigare eos qui agones patiuntur. Si enim tempestates nautis et vulnera militibus levia sunt propter spem praemiorum pereuntium, multo magis cum caelum praeiacens fuerit, et immortalia praemia, nullum aliquis sentiet imminentium periculorum. Sed et hoc ipsum quod illam arctam vocavit, maxime ad faciendam illam facilem conferebat: per hoc siquidem ut semper vigilarent admonuit: hoc enim dominus dicit erigens nostrum desiderium. Qui enim in agone certat, cum viderit principem admirantem labores agonum, animosior fit. Ne igitur moesti simus cum multa nobis hic contigerint tristia, quia arcta est via, sed non civitas; ideo neque hic quietem oportet expectare, neque ibi triste aliquid praestolari. Dicens autem quam pauci sunt qui inveniunt eam, rursus hic multorum desidiam significavit, et audientes erudivit non multorum prosperitatibus attendere, sed paucorum laboribus. Chrys.: But seeing He declares below, "My yoke is pleasant, and my burden light," how is it that He says here that the way is strait and narrow? Even here He teaches that it is light and pleasant; for here is a way and a gate as that other, which is called the wide and broad, has also a way and a gate. Of these nothing is to remain; but all pass away. But to pass through toil and sweat, and to arrive at a good end, namely life, is sufficient solace to those who undergo [p. 280] these struggles. For if sailors can make light of storms and soldiers of wounds in hope of perishable rewards, much more when Heaven lies before, and rewards immortal, will none look to the impending dangers. Moreover the very circumstance that He calls it strait contributes to make it easy; by this He warned them to be always watching; this the Lord speaks to rouse our desires. He who strives in a combat, if he sees the prince admiring the efforts of the combatants, gets greater heart. Let us not therefore be sad when many sorrows befall us here, for the way is strait, but not the city; therefore neither need we look for rest here, nor expect any thing of sorrow there. When He says, "Few there be that find it," He points to the sluggishness of the many, and instructs His hearers not to look to the prosperity of the many, but to the toils of the few. Hieronymus: Significanter igitur de utraque via locutus dixit, quod per latam multi ambulant, angustam pauci inveniunt: latam enim non quaerimus, nec inventione opus est, quia sponte se offert, et errantium via est; angustam vero nec omnes inveniunt, nec qui invenerint, statim ingrediuntur per eam. Siquidem multi, inventa veritatis via, capti voluptatibus saeculi, de medio itinere revertuntur. Jerome: Attend to the words, for they have an especial force, "many walk" in the broad way - "few find" the narrow way. For the broad way needs no search, and is not found, but presents itself readily; it is the way of all who go astray. Whereas the narrow way neither do all find, nor when they have found, do they straightway walk therein. Many, after they have found the way of truth, caught by the pleasures of the world, desert midway.
Lectio 8 15 προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασιν προβάτων, ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. 16 ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς: μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα; 17 οὕτως πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ: 18 οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν. 19 πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 20 ἄρα γε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς.
15. "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17. Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.19. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20. Wherefore by their fruits ye shall know them."
Chrysostomus super Matth: Supra mandaverat apostolis dominus, ne eleemosynas, orationes et ieiunia coram hominibus, sicut hypocritae, faciant; et ideo ad cognoscendum quia haec omnia in hypocrisi fieri possunt, loquitur dicens attendite a falsis prophetis. Pseudo-Chrys.: The Lord had before commanded His Apostles, that they should not do their alms, prayers, and [p. 281] fastings before men, as the hypocrites; and that they might know that all these things may be done in hypocrisy, He speaks saying, "Take heed of false prophets." Augustinus de Serm. Dom: Vel aliter. Cum dixisset dominus, paucos esse qui inveniunt angustam portam et arctam viam, ne haeretici, qui plerumque se sub nomine paucitatis commendant, se nobis supponant, statim subicit dicens attendite a falsis prophetis. Aug., Serm. in Mont., ii, 23: When the Lord had said that there were few that find the strait gate and narrow way, that heretics, who often commend themselves because of the smallness of their numbers, might not here intrude themselves, He straightway subjoins, "Take heed of false prophets." Chrysostomus in Matth: Vel aliter. Quia dictum est, angusta est porta; sed et multi sunt, qui pervertunt eam quae illuc fert viam; ideoque induxit attendite a falsis prophetis; in quo ut maiorem sollicitudinem habeant, meminit eorum quae in patribus eorum facta sunt, falsos prophetas vocans, etenim tunc talia contigerunt. Chrys.: Having taught that the gate is strait, because there are many that pervert the way that leads to it, He proceeds, "Take heed of false prophets." In the which that they might be the more careful, He reminds them of the things that were done among their fathers, calling them "false prophets;" for even in that day the like things fell out. Chrysostomus super Matth: Quod autem scriptum est, quia lex et prophetae usque ad Ioannem, dicitur quia prophetia de Christo non erat futura post eum. Prophetae autem et fuerunt et sunt: sed non qui prophetarent de Christo, sed interpretarentur ea quae de Christo ab antiquis fuerant prophetata, idest doctores Ecclesiarum: nec enim potest quis propheticos interpretari sensus nisi per spiritum prophetiae. Sciens ergo dominus futuros esse falsos doctores haeresum diversarum, admonet dicens attendite a falsis prophetis. Quia enim non erant futuri manifesti gentiles, sed absconditi sub nomine Christiano, non dixit: aspicite, sed attendite: ubi enim res certa est, aspicitur, idest simpliciter videtur; ubi autem incerta, attenditur, idest caute consideratur. Idem dicit attendite, quia firma tutela salutis est scire quem fugias. Non autem sic admonet attendite, quasi invito Deo Diabolus haereses introducat, sed eo permittente: quia enim non sine iudicio vult servos habere, ideo misit tentationem; quia vero non vult eos per ignorantiam perire, ideo praemonet. Ne autem aliquis haereticus doctor dicat quia non dixit eos falsos prophetas, sed gentilium et Iudaeorum doctores, ideo addidit dicens qui veniunt ad vos in vestimentis ovium. Oves enim Christiani dicuntur; vestimentum autem ovile est species Christianitatis et simulatae religionis. Nulla autem res sic exterminat bonum, sicut simulatio: nam malum sub specie boni celatum, dum non cognoscitur, non cavetur. Et ne adhuc dicat haereticus quia de viris doctoribus loquitur, qui tamen peccatores sunt, ideo addit intrinsecus autem sunt lupi rapaces. Catholici autem doctores, etsi fuerint peccatores, servi quidem carnis dicuntur, non tamen lupi rapaces, quia non habent propositum perdere Christianos. Manifeste ergo de haereticis doctoribus dicit: quia eo proposito speciem Christianorum suscipiunt, ut Christianos iniquo seductionis morsu dilanient; de quibus dixit apostolus: scio quia post discessum meum intrabunt in vos lupi rapaces, non parcentes gregi.
Pseudo-Chrys.: What is written below that "the Law and the Prophets were until John," [Matt 11:13] is said, because there should be no prophecy concerning Christ after He was come. Prophets indeed there have been and are, but not prophesying of Christ, rather interpreting the things which had been prophesied of Christ by the ancients, that is by the doctors of the Churches. For no man can unfold prophetic meaning, but the Spirit of prophecy. The Lord then knowing that there should be false teachers, warns them of divers heresies, saying, "Take heed of false prophets." And forasmuch as they would not be manifest Gentiles, but lurk under the Christian name, He said not 'See ye,' but, "Take heed." For a thing that is certain is simply seen, or looked upon; but when it is uncertain it is watched or narrowly considered. Also He says "Take heed," because it is a sure precaution of security to know him whom you avoid. But his form of warning, "Take heed," does not imply that the Devil will introduce heresies against God's will, but by His permission only; but because He would not choose servants without trial, therefore He sends them temptation; and because He would not have them perish through ignorance, He therefore warns them before hand. Also that no heretical teacher might maintain that He spoke here of Gentile and Jewish teachers and not of them, He adds, "who come to you in sheep's clothing." Christians are called sheep, and the sheep's clothing is a form of Christianity and of feigned religion. And nothing so casts out [p. 282] all good as hypocrisy; for evil that puts on the semblance of good, cannot be provided against, because it is unknown. Again, that the heretic might not allege that He here speaks of the true teachers which were yet sinners, He adds, "But inwardly they are ravening wolves." But Catholic teachers should they indeed have been sinners, are spoken of as servants of the flesh, yet not as ravening wolves, because it is not their purpose to destroy Christians. Clearly then it is of heretical teachers that He speaks; for they put on the guise of Christians, to the end they may tear in pieces the Christian with the wicked fangs of seduction. Concerning such the Apostle speaks, "I know that after my departure there will enter among you grievous wolves, not sparing the flock." [Acts 20:29]
Chrysostomus in Matth: Sed tamen videtur falsos prophetas hic non haereticos insinuare, sed eos quidem qui vitae sunt corruptae, sed facie tamen virtutis induuntur; unde dixit a fructibus eorum cognoscetis eos. Apud haereticos enim est multoties et vitam invenire; apud hos autem quos dixi, nequaquam. Chrys.: Yet He may seem here to have aimed under the title of "false prophets," not so much at the heretic, as at those who, while their life is corrupt, yet wear an outward face of virtuousness; whence it is said, "By their fruits ye shall know them." For among heretics it is possible many times to find a good life, but among those I have named never. Augustinus de Serm. Dom: Unde rectissime quaeritur, quos fructus nos attendere voluerit. Multi enim quaedam in fructibus deputant quae ad vestitum ovium pertinent, et hoc modo de lupis decipiuntur: secuti enim sunt vel ieiunia vel eleemosynas vel orationes, quae praetendunt hominibus, placere cupientes eis quibus ista difficilia videntur. Hi ergo non sunt fructus, de quibus cognosci istos monet. Ista enim quae cum bono animo fiunt, sunt proprie ovibus vestes; cum autem malo, in errore, non aliud quam lupos tegunt; sed non ideo debent oves odisse vestimentum suum, quod plerumque illo se occultant lupi. Qui sunt ergo fructus quibus cognoscamus arborem malam? Dicit apostolus: manifesta sunt opera carnis, quae sunt fornicatio, immunditia, et cetera. Qui vero sunt fructus quibus cognoscamus arborem bonam? Idem apostolus ostendit, dicens: fructus autem spiritus sunt caritas, gaudium, pax. Aug., Serm. in Mont., ii, 24: Wherefore it is justly asked, what fruits then He would have us look to? For many esteem among fruits some things which pertain to the sheep's clothing, and in this manner are deceived concerning wolves. For they practise fasting, almsgiving, or praying, which they display before men, seeking to please those to whom these things seem difficult. These then are not the fruits by which He teaches us to discern them. Those deeds which are done with good intention, are the proper fleece of the sheep itself, such as are done with bad intention, or in error, are nothing else than a clothing of wolves; but the sheep ought not to hate their own clothing because it is often used to hide wolves. What then are the fruits by which we may know an evil tree? The Apostle says, "The works of the flesh are manifest, which are, fornication, uncleanness, &c." [Gal 5:19] And which are they by which we may know a good tree? The same Apostle teaches, saying, "The fruits of the Spirit are love, joy, peace." Chrysostomus super Matth: Fructus etiam eius ovis est confessio eius fidei: qui enim secundum Deum vocem humilitatis et verae confessionis emittit, ovis est; qui autem contra veritatem blasphemiis ululat contra Deum, lupus est. Pseudo-Chrys.: The fruits of a man are the confession of his faith and the works of his life; for he who utter according to God the words of humility and a true confession, is the sheep; but he who against the truth howls forth blasphemies against [p. 283] God is the wolf. Hieronymus: Etsi ergo potest de omnibus intelligi quod hic de falsis prophetis dicitur, qui aliud habitu ac sermone promittunt, aliud opere demonstrant, specialiter de haereticis intelligendum videtur, qui videntur continentia ac ieiunio quasi quadam pietatis veste se circumdare; intrinsecus autem habentes animum venenatum, simpliciorum fratrum corda decipiunt. Jerome: What is here spoken of false prophets we may apply to all whose dress and speech promise one thing, and their actions exhibit another. But it is specially to be understood of heretics, who by observing temperance, chastity, and fasting, surround themselves as it were with a garment of sanctity, but inasmuch as their hearts within them are poisoned, they deceive the souls of the more simple brethren. Augustinus de Serm. Dom: Sed ex operibus conici potest utrum exteriorem cultum ambitione aliqua faciant. Cum enim coeperint aliquibus tentationibus ea ipsa vel subtrahi vel negari, quae isto velamine vel consecuti sunt vel consequi cupierunt, tunc necesse est ut appareat utrum lupus in ovina pelle sit, an ovis in sua. Aug., non occ.: But from their actions we may conjecture whether this their outward appearance is put on for display. For when by any temptations those things are withdrawn or denied them which they had either attained or sought to attain by this evil, then needs must that it appear whether they be the wolf in sheep's clothing, or the sheep in his own. Gregorius Moralium: Hypocrita etiam sanctae Ecclesiae pace premitur; idcirco ante oculos nostros religione vestitur. Si qua vero fidei tentatio erumpat, statim lupi mens rabida habitu se ovinae pellis expoliat, quantumque contra bonos saeviat, persequens demonstrat. Greg., Mor., xxxi, 14: Also the hypocrite is restrained by peaceful times of Holy Church, and therefore appears clothed with godliness; but let any trial of faith ensue, straight the wolf ravenous at heart strips himself of his sheep's skin, and shews by persecuting how great his rage against the good. Chrysostomus in Matth: Facile etiam hypocritae capiuntur: via enim quam iussi sunt ambulare, laboriosa est: hypocrita autem laborare non utique eliget. Deinde ut non dicas quoniam impossibile est cognoscere tales, rursum rationem ab humano exemplo ponit, dicens numquid colligunt de spinis uvas, aut de tribulis ficus? Chrys.: And the hypocrite is easily discerned; for the way they are commanded to walk is a hard way, and the hypocrite is loth to toil. And that you may not say that you are unable to find out them that are such, He again enforces what He had said by example from men, saying, "Do men gather grapes of thorns, or figs of thistles?" Chrysostomus super Matth: Uva in se mysterium Christi habet: sicut enim botrus multa in se grana ligno mediante suspendit, sic et Christus multos sibi fideles per lignum crucis tenet adiunctos. Ficus autem est Ecclesia, quae multos fideles tenet dulci quodam caritatis amplexu, sicut ficus multa grana uno tegmine tenet inclusa. Sunt ergo ficus signa haec, caritatis quidem in dulcedine, unitatis autem in coniunctione granorum. In uva autem patientiae quidem signum est, quia in torcular mittitur; gaudii autem, quia vinum laetificat cor hominis; sinceritatis, quia non est aqua permixtum; suavitatis autem in delectatione. Spinae autem et tribuli sunt haeretici. Sicut ergo spina vel tribulus ex quacumque parte habet aculeos, sic servos Diaboli ex quacumque parte consideraveris, iniquitatis pleni sunt. Non possunt ergo huiusmodi spinae et tribuli ecclesiasticos fructus proferre. Quod autem particulariter sub similitudine ficus et vitis, spinae et tribuli dixerat, ostendit consequenter universaliter esse verum cum dicit sic omnis arbor bona fructus bonos facit, mala autem arbor fructus malos facit. Pseudo-Chrys.: The grape had in it a mystery of Christ. As the bunch sustains many grapes held together by the woody stem, so likewise Christ holds many believers joined to Him by the wood of the Cross. The fig again is the Church which binds many faithful by a sweet embrace of charity, as the fig contains many seeds inclosed in one skin. The fig then has these significations, namely, love in its sweetness, unity in the close adhesion of its seeds. In the grape is shewn patience, in that it is cast into the wine-press - joy, because wine maketh glad the heart of man - purity, because it is not mixed with water - and sweetness, in that it delighteth. The thorns and thistles are the heretics. And as a thorn or a thistle has sharp pricks on every part, so the Devil's servants, on whatsoever side you look at them, are full of wickedness. Thorns and thistles then of this sort cannot bear the fruits of the Church. And having instanced in particular tress, as [p. 284] the fig, the vine, the thorn, and the thistle, He proceeds to shew that this is universally true, saying, "Thus every good tree bringeth forth good fruit, but an evil tree bringeth forth evil fruit." Augustinus de Serm. Dom: In hoc autem loco illorum error cavendus est, qui de duabus arboribus duas naturas opinantur esse; quarum una sit Dei, altera vero non. Non autem eos adiuvare duas istas arbores dicendum est: quia de hominibus eum dicere planum est, si quis praecedentia et consequentia legerit. Aug., Serm. in Mont., ii, 25: In this place we must guard against the error of such [margin note: Manichees] as imagine that the two trees refer to two different natures; the one of God, the other not. But we affirm that they derive no countenance from these two tree; as it will be evident to any who will read the context that He is speaking here of men. Augustinus de Civ. Dei: Hominibus autem praedictis ipsae naturae displicent, non eas considerantibus secundum utilitatem suam; non autem ex commodo vel incommodo nostro, sed per seipsam considerata natura dat artifici suo gloriam. Naturae igitur omnes quoniam sunt, et ideo habent modum suum, speciem suam et quamdam secum pacem suam, profecto bonae sunt. Aug., City of God, book 12, ch. 4: These men of whom we have spoken are offended with these two natures, not considering them according to their true usefulness; whereas it is not by our advantage or disadvantage, but in itself considered, that nature gives glory to her Framer. All natures then that are, because they are, have their own manner, their own appearance, and as it were their own harmony [margin note: pacem], and are altogether good. Chrysostomus in Matth: Ut autem nullus dicat quoniam mala arbor fert quidem fructus malos, fert autem et bonos, et sic difficilis sit cognitio, duplici prolatione existente, ideo subiungit non potest arbor bona fructus malos facere, neque arbor mala fructus bonos facere. Chrys.: But that none should say, An evil tree brings forth indeed evil fruit, but it brings forth also good, and so it becomes hard to discern, as it has a two-fold produce; on this account He adds, "A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit." Augustinus de Serm. Dom: Ex hoc verbo putant Manichaei, neque animam malam fieri posse ut in melius commutetur, neque bona in deterius; quasi dictum sit: non potest arbor bona mala fieri, neque mala fieri bona; sed ita dictum est non potest arbor bona fructus malos facere, nec e converso. Arbor quippe est ipsa anima, idest ipse homo; fructus vero opera hominis. Non ergo potest malus homo bona operari, neque bonus mala. Ergo si vult malus bona operari, prius bonus fiat. Quamdiu autem quisque malus est, non potest facere fructus bonos. Sicut enim potest fieri ut quod fuit nix, non sit, non autem ut nix sit calida, sic potest fieri ut qui malus fuit, non sit malus; non tamen fieri potest ut malus bene faciat: quia etsi aliquando utilis est, non hoc ipse facit, sed fit de illo divina providentia procurante. Aug., Serm. in Mont., ii, 25: From this speech the Manichees suppose that neither can a soul that is evil be possibly changed for better, nor one that is good into worse. As though it had been, A good tree cannot become bad, nor a bad tree become good; whereas it is thus said, "A good tree cannot bring forth evil fruit," nor the reverse. The tree is the soul, that is, the man himself; the fruit is the man's works. An evil man therefore cannot work good works, nor a good man evil works. Therefore if an evil man would work good things, let him first become good. But as long as he continues evil, he cannot bring forth good fruits. Like as it is indeed possible that what was once snow, should cease to be so; but it cannot be that snow should be warm; so it is possible that he who has been evil should be so no longer; but it is impossible that an evil man should do good. For though he may sometimes be useful, it is not he that does it, but it comes of Divine Providence super-intending. Rabanus: Homo autem ipse arbor bona vel mala dicitur, propter voluntatem bonam vel malam. Fructus autem sunt opera, quae nec bona malae voluntatis esse possunt, nec mala bonae voluntatis. Rabanus: And man is denominated a good tree, or a bad, after his will, as it is good or bad. His fruit is his works, which can neither be good when the will is evil, [p. 285] nor evil when it is good. Augustinus contra Iulianum: Sicut autem manifestum est ex voluntate mala, tamquam ex arbore mala fructus eius, fieri omnia opera mala, sic ipsam voluntatem malam unde dices esse exortam, nisi quia voluntas mala Angeli ex Angelo, ex homine hominis orta est? Quid autem erant haec duo antequam in eis ista mala orirentur, nisi bonum opus Dei, et bona atque laudanda natura? Ecce ergo ex bono oritur malum; nec fuit omnino unde oriri posset, nisi ex bono; ipsam dico voluntatem malam, quoniam nullum malum praecessit, non opera mala, quae non sunt nisi ex voluntate mala tamquam ex arbore mala: nec ideo tamquam ex bono potuit oriri voluntas mala, quia bonum factum est a bono Deo: sed quia de nihilo factum est, non de Deo. Aug., see Op. Imp. in Jul. v. 40: But as it is manifest that all evil works proceed from an evil will, as its fruits from an evil tree; so of this evil will itself whence will you say that it has sprung, except that the evil will of an angel sprung from an angel, of man from man? And what were these two before those evils arose in them, but the good work of God, a good and praiseworthy nature. See then out of good arises evil; nor was there any thing at all out of which it might arise but what was good. I mean the evil will itself, since there was no evil before it, no evil works, which could not come but from evil will as fruit from an evil tree. Nor can it be said that it sprung out of good in this way, because it was made good by a good God; for it was made of nothing, and not of God. Hieronymus: Quaeramus autem ab haereticis, qui duas in se contrarias dicunt esse naturas, si iuxta intelligentiam eorum, arbor bona malos fructus facere non potest, quomodo Moyses arbor bona peccaverit ad aquam contradictionis, Petrus quoque in passione dominum negaverit, dicens: nescio hominem. Aut qua consequentia socer Moysi arbor mala, qui in Deum Israel non credebat, dedit consilium bonum? Jerome: We would ask those heretics who affirm that there are two natures directly opposed to each other, if they admit that a good tree cannot bring forth evil fruit, how it was possible for Moses, a good tree, to sin as he did at the water of contradiction? Or for Peter to deny his Lord in the Passion, saying, "I know not the man?" Or how, on the other hand, could Moses' father-in-law, an evil tree, inasmuch as he believed not in the God of Israel, give good counsel? Chrysostomus in Matth: Quia vero punire non iusserat falsos prophetas, ideo terret eos secundum poenam quae est a Deo, dicens omnis arbor quae non facit fructum bonum excidetur, et in ignem mittetur: quibus verbis et Iudaeos insinuare videtur; ideoque verbum Ioannis Baptistae meminit, per eadem verba poenam eis subscribens. Etenim et ille hoc dixit ad Iudaeos, instantem securim, et arborem excidendam, et ignem inextinguibilem commemorans. Si quis autem diligenter investigabit, duae poenae sunt: et excidi, et comburi; qui enim comburitur, et a regno exciditur omnino; quae poena difficilior est. Multi autem Gehennam solum abhorrent; ego autem casum illius gloriae multo amariorem poenam, quam ipsius Gehennae supplicium esse dico. Quod enim parvum vel magnum malum non susciperet pater, ut videat, et potiatur dulcissimo filio? Hoc itaque in gloria illa putemus: non enim aliquis filius ita suavis est patri ut illorum bonorum requies, et dissolvi et esse cum Christo. Intolerabilis quidem poena est Gehenna; sed si quis decem mille ponat Gehennas, nihil tale dicit quale est a beata gloria illa excidere, et odio haberi a Christo. Chrys.: He had not enjoined them to punish the false prophets, and therefore shews them the terrors of that punishment that is of God, saying, "Every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire." In these words He seems to aim also at the Jews, and thus calls to mind the word of John the Baptist, denouncing punishment against them in the very same words. For he had thus spoken to the Jews, warning them of the axe impending, the tree that should be cut down, and the fire that could not be extinguished. But if one will examine somewhat closely, here are two punishments, to be cut down, and to be burned; and he that is burned is also altogether cut out of the kingdom; which is the harder punishment. Many indeed fear no more than hell; but I say that the fall of that glory is a far more bitter punishment, than the pains of hell itself. For what evil great or small would not a father undergo, that he might see and enjoy a most dear son? Let us then think the same of that glory; for there is no son so dear to his father as is the rest of the [p. 286] good, to be deceased and to be with Christ. The pain of hell is indeed intolerable, yet are ten thousand hells nothing to falling from that blessed glory, and being held in hate by Christ. Glossa: ex praemissa autem similitudine concludit quod supra iam dixerat, quasi manifestum, dicens igitur ex fructibus eorum cognoscetis eos. Gloss., non occ.: From the foregoing similitude He draws the conclusion to what He had said before, as being now manifest, saying, "Therefore by their fruits ye shall know them."
Lectio 9 21 οὐ πᾶς ὁ λέγων μοι, κύριε κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. 22 πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ, κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν; 23 καὶ τότε ὁμολογήσω αὐτοῖς ὅτι οὐδέποτε ἔγνων ὑμᾶς: ἀποχωρεῖτε ἀπ' ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν.
21. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23. And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."
Hieronymus: Sicut supra dixerat, eos qui habent vestem bonae vitae, non recipiendos propter dogmatum nequitiam, ita nunc e contrario asserit nec his quidem accommodandam fidem qui, cum polleant integritate doctrinae, malis operibus destruunt: utrumque enim Dei servis necessarium est, ut et opus sermone, et sermo operibus comprobetur; et ideo dicit non omnis qui dicit mihi: domine, domine, intrabit in regnum caelorum. Jerome: As He had said above that those who have the robe of a good life are yet not to be received because of the impiety of their doctrines; so now on the other hand, He forbids us to participate the faith with those who while they are strong in sound doctrine, destroy it with evil works. For it behoves the servants of God that both their work should be approved by their teaching and their teaching by their works. And therefore He says, "Not every one that saith unto me, Lord, Lord, enters into the kingdom of heaven." Chrysostomus in Matth: Ubi Iudaeos maxime tangere videtur, in dogmatibus omnia ponentes: unde et Paulus eos incusat dicens: si autem tu Iudaeus cognominaris, et requiescis in lege. Chrys., Hom., xxiv. Rom. 2, 17: Wherein He seems to touch the Jews chiefly who placed every thing in dogmas; as Paul accuses them, "If thou art called a Jew, and restest in the Law." Chrysostomus super Matth: Vel aliter. Quoniam falsos prophetas et veros ex fructibus eorum docuit discernendos, hic iam manifestius docet qui sunt fructus quibus discernuntur probi doctores et reprobi. Pseudo-Chrys.: Otherwise; Having taught that the false prophets and the true are to be discerned by their fruits, He now goes on to teach more plainly what are the fruits by which we are to discern the godly from the ungodly teachers. Augustinus de Serm. Dom: Cavendum enim est in ipso Christi nomine ab haereticis vel quibuslibet male intelligentibus et saeculi huius amatoribus ne decipiamur; et ideo dicit non omnis qui dicit mihi: domine, domine. Sed merito potest movere quomodo huic sententiae conveniat illud apostoli: nemo potest dicere dominum Iesum, nisi in spiritu sancto. Non enim possumus dicere, illos qui non intrant in regnum caelorum, habere spiritum sanctum. Sed apostolus proprie posuit hoc verbum dicit, ut significet voluntatem atque intellectum dicentis. Ille enim proprie dicit qui voluntatem ac mentem suam sono vocis enuntiat. Dominus autem generaliter hic posuit verbum dicendi: videtur enim etiam ille dicere qui nec vult nec intelligit quod dicit. Aug., Serm. in Mont., ii, 24: For even in the very name of Christ we must be on our guard against heretics, and all that understand amiss and love this world, that we may not be deceived, and therefore He says, "Not every one that saith unto me, Lord, Lord." But it may [p. 287] fairly create a difficulty how this is to be reconciled with that of the Apostle, "No man can say that Jesus is the Lord, but by the Holy Ghost." [1 Cor 12:3] For we cannot say that those who are not to enter into the kingdom of heaven have the Holy Spirit. But the Apostle uses the word 'say,' to express the will and understanding of him that says it. He only properly says a thing, who by the sound of his voice expresses his will and purpose. But the Lord uses the word in its ordinary sense, for he seems to say who neither wishes nor understands what he says. Hieronymus: Moris est enim Scripturarum dicta pro factis accipere, secundum quem sensum dicit apostolus: confitentur scire Deum, factis autem negant. Jerome: For Scripture uses to take words for deeds; according to which the Apostle declares, "They make confession that they know God, but in works deny him." [Titus 1:16] Ambrosius: Omne etiam verum a quocumque dicatur, a spiritu sancto est. Ambrosiaster Comm. in 1 Cor 12, 3: For all truth by whomsoever uttered is from the Holy Spirit. Augustinus: Non ergo putemus ad illos fructus de quibus supra dixerat, pertinere si quis domino nostro dicat domine, domine, et ex eo nobis arbor bona videatur; sed illi sunt fructus facere voluntatem Dei; unde sequitur sed qui facit voluntatem patris mei qui in caelis est, ipse intrabit in regnum caelorum. Aug., non occ.: Let us not therefore think that this belongs to those fruits of which He had spoken above, when one says to our Lord, "Lord, Lord;" and thence seems to us to be a good tree; the true fruit spoken of is to do the will of God; whence it follows, "But who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven." Hilarius in Matth.: Caelestis enim regni iter, obedientia voluntatis Dei, non nuncupatio repertura est. Hilary: For obeying God's will and not calling on His name, shall find the way to the heavenly kingdom. Chrysostomus super Matth: Quae autem est voluntas Dei, ipse dominus docet: haec est, inquit, voluntas eius qui misit me, ut omnis qui videt filium, et credit in eum, habeat vitam aeternam. Credulitatis autem verbum et ad confessionem respicit et ad actum. Qui ergo non confitetur, aut non conversatur secundum verbum Christi, non intrabit in regnum caelorum. Pseudo-Chrys.: And what the will of God is the Lord Himself teaches, "This is," He says, "the will of him that sent me, that every man that seeth the Son and believeth on him should have eternal life." [John 6:40] The word believe has reference both to confession and conduct. He then who does not confess Christ, or does not walk according to His word, shall not enter into the kingdom of heaven. Chrysostomus in Matth: Non autem dixit qui facit voluntatem meam, sed patris: quoniam interim conveniens erat prius hoc suscipi ad imbecillitatem eorum; sed et per hoc illud occulte insinuavit; non est enim alia voluntas filii quam quae est patris. Chrys.: He said not "he that doth" My "will," but "the will of my Father," for it was fit so to adapt it in the mean while to their weakness. But the one secretly implied the other, seeing the will of the Son is no other than the will of the Father. Augustinus de Serm. Dom: Illud autem ad rem pertinet, ne decipiamur non solum nomine Christi per eos qui nomen habent, et facta non agunt, sed etiam quibusdam factis atque miraculis, qualia propter infideles cum fecerit dominus, monuit tamen ne talibus decipiamur, arbitrantes ibi esse invisibilem sapientiam ubi miraculum visibile videmus; unde adiungit; et dicit multi dicent mihi in illa die. Aug., Serm. in Mont., ii, 25: Here it also pertains that we be not deceived by the name of Christ not only in such as bear the name and do not the deeds, but yet more by certain works and miracles, such as the Lord wrought because of the unbelieving, but yet warned us that we should not be deceived by such to suppose that there was invisible wisdom where was a visible miracle; wherefore He adds, saying, "Many shall say to me in that day." Chrysostomus in Matth: Vides qualiter latenter iam seipsum introducit. Quia enim omnem complevit sermonem, monstrat seipsum iudicem esse. Quae enim poena expectat eos qui peccant, iam ante monstravit. Quia autem est qui punit, hoc iam revelat, dicens multi dicent mihi in illa die. Chrys.: See how He thus secretly bring [p. 288] in Himself. Here in the end of His Sermon He shews Himself as the Judge. The punishment that awaits sinners He had shewn before, but now only reveals who He is that shall punish, saying, "Many shall say to me in that day." Chrysostomus super Matth: Quando scilicet venerit in maiestate patris sui, quando iam nemo ausurus est garrula contentione sermonum aut mendacium defendere aut contradicere veritati; quando opera singulorum loquentur, et ora tacebunt; nec alter pro altero interveniet, sed singuli sibi timebunt. In illo enim iudicio non erunt testes adulatores homines, sed Angeli veraces; iudex autem dominus iustus: unde proprie timentium hominum et angustias patientium vocem expressit, dicens domine, domine. Non enim semel sufficit illi dicere domine, quem necessitas timoris astringit. Pseudo-Chrys.: When, namely, He shall come in the majesty of His Father; when none shall any more dare with strife of many words either to defend a lie, or to speak against the truth, when each man's work shall speak, and his mouth be silent, when none shall come forward for another, but each shall fear for himself. For in that judgment the witnesses shall not be flattering men, but Angles speaking the truth, and the Judge is the righteous Lord; whence He closely images the cry of men fearful, and in straits, saying, "Lord, Lord." For to call once is not enough for him who is under the necessity of terror. Hilarius in Matth.: Gloriam autem sibi ex verbi intentione praesumunt in doctrinae prophetia et Daemoniorum fuga et operum virtutibus: atque hinc sibi regnum caelorum pollicentur, dicentes nonne in nomine tuo prophetavimus? Hilary: They even assure themselves of glory for their prophesying in teaching, for their casting our daemons, for their mighty works; and hence promise themselves the kingdom of heaven, saying, "Have we not prophesied in thy name?" Chrysostomus in Matth: Sed sunt quidam qui dicunt: quoniam mentientes hi hoc dixerunt, et ideo salvati non sunt; sed non auderent iudice praesente ad ipsum hoc dicere. Sed et ipsa responsio et interrogatio ostendit eos talia fecisse. Qui enim hic mirabiles erant apud omnes, miracula facientes, illic autem vident seipsos punitos, admirantes dicunt domine, nonne in nomine tuo prophetavimus? Quidam autem dicunt, quoniam non in tempore in quo haec miracula faciebant, iniqua agebant, sed postea. Sed si hoc erit, rursus quod dominus volebat monstrare, non constat: quod scilicet neque fides neque miracula valent, bona vita non existente; quod et Paulus dicit: si habuero fidem ut montes transferam, caritatem autem non habuero, nihil sum. Chrys.: But there are that say that they spoke this falsely, and therefore were not saved. But they would not have dared to say this to the Judge in His presence. But the very answer and question prove that it was in His presence that they spoke thus. For having been here wondered at by all for the miracles which they wrought, and there seeing themselves punished, they say in wonderment, "Lord, have we not prophesied in thy name?" Others again say, that they did sinful deeds not while they thus were working miracles, but at a time later. But if this be so, that very thing which the Lord desired to prove would not be established, namely, that neither faith nor miracles avail ought where there is not a good life; as Paul also declares, "If I have faith that I may remove mountains, but have not charity, I am nothing." [1 Cor 13:2] Chrysostomus super Matth: Sed considera, quia in nomine dicunt, non: in spiritu; prophetant enim in nomine Christi, sed in spiritu Diaboli; quales sunt divinatores. Sed sic discernuntur: quoniam Diabolus interdum falsa dicit, spiritus sanctus numquam. Concessum est autem et Diabolo interdum vera dicere, ut mendacium suum rara veritate commendet. Daemonia autem eiiciunt in nomine Christi habentes spiritum inimici; magi autem non eiciunt, sed eicere videntur, colludentibus sibi Daemonibus. Faciunt et virtutes, idest miracula, non utilia et necessaria, sed inutilia et vacua. Pseudo-Chrys.: But not that He says, "in my name," not in My Spirit; for they prophesy in the name of Christ, but with the spirit of the Devil; such are the diviners. But they may be known by this, that the Devil sometimes speaks falsely, the Holy Spirit never. Howbeit it is permitted to the Devil sometimes to speak the truth, that he may commend his lying by this his rare truth. Yet they cast out daemons in the name [p. 289] of Christ, though they have the spirit of his enemy; or rather, they do not cast them out, but seem only to cast them out, the daemons acting in concert with them. Also they do mighty works, that is, miracles, not such as are useful and necessary, but useless and fruitless. Augustinus de Serm. Dom: Legant enim quanta fecerint resistentes Moysi magi Aegyptiorum. Aug.: Read also what things the Magi did in Egypt in withstanding Moses. Hieronymus: Vel aliter. Prophetare, virtutes facere et Daemonia eicere, etiam divina virtute, interdum non est eius meriti qui operatur; sed vel invocatio nominis Christi hoc agit, vel ob condemnationem eorum qui invocant, aut utilitatem eorum qui vident et audiunt conceditur: ut licet homines despiciant facientes, tamen Deum honorent, ad cuius invocationem fiunt tanta miracula: nam et Saul et Balaam et Caiphas prophetaverunt, et in actibus apostolorum filii Scevae videbantur eicere Daemonia, et Iudas apostolus cum animo proditoris multa signa inter ceteros apostolos fecisse narratur. Jerome: Otherwise; To prophesy, to work wonders, to cast out daemons by divine power, is often not of his deserts who performs the works, but either the invocation of Christ's name has this force; or it is suffered for the condemnation of those that invoke, or for the benefit of those that see and hear, that however they despise the men who work the wonders, they may give honour to God. So Saul and Balaam and Caiaphas prophesied; the sons of Scaeva in the Acts of the Apostles were seen to cast out daemons; and Judas with the soul of a traitor is related to have wrought many signs among the other Apostles. Chrysostomus in Matth: Quia enim non omnes ad omnia apte se habebant, sed hi quidem erant vitae purae, fidem autem non tantam habebant, hi autem contrarium, ideo Deus illos per hos convertebat, ut multam ostenderent fidem; hos autem per hoc ineffabile signorum donum, ut fierent meliores evocabat: unde et cum multa copia hanc gratiam eis dabat. Dicent enim virtutes multas fecimus. Sed quia circa eum qui eos ita honoravit, ingrati facti sunt, recte sequitur tunc confitebor illis: quia nunquam novi vos. Chrys.: For all are not alike fit for all things; these are of pure life, but have not so great faith; those again have the reverse. Therefore God converted these by the means of those to the shewing forth much faith; and those that had faith He called by this unspeakable gift of miracles to a better life; and to that end gave them this grace in great richness. And they say, "We have done many mighty works." But because they were ungrateful towards those who thus honoured them, it follows rightly, "Then will I confess unto you, I never knew you." Hieronymus: Signanter dicit tunc confitebor, quia multo tempore ante dicere dissimulaverat. [Appropriately then he said: "I will confess...", because for a long time before he had kept this quiet.] Chrysostomus super Matth: Grandem enim iram grandis dilatio praecedere debet, quae iustius facit Dei esse iudicium, et digniorem interitum peccatorum. Sciendum autem quod peccatores nescit Deus, quia non digni sunt ut cognoscantur a Deo: non quia omnino ipsos non cognoscat, sed quia suos esse illos non cognoscit. Deus enim naturaliter omnes cognoscit; sed videtur eos non cognoscere, quia non eos diligit; sicut etiam non videntur Deum cognoscere qui non colunt eum digne. Pseudo-Chrys.: For great wrath ought to be preceded by great forbearance, that the sentence of God may be made more just, and the death of the sinners more merited. God does not know sinners because they are not worthy that they should be known of God; not that He altogether is ignorant concerning them, but because He knows them not for His own. For God knows all men according to nature, but He seems not to know them for that He loves them not, as they seem not to know God who do not serve Him worthily. Chrysostomus in Matth: Dicit autem eis nunquam novi vos; quasi, non solum in tempore iudicii, sed neque tunc cum miracula faciebatis: multos enim et hic iam odio habet, et ante punitionem avertit. Chrys.: He says to them, "I never knew you," as it were, not at the day of judgment only, but not even then when ye were working miracles. For there are many whom He has now [p. 290] in abhorrence, and yet turns away His wrath before their punishment. Hieronymus: Observa etiam hoc quod dicit nunquam novi vos, esse contra quosdam dicentes, quod omnes homines semper conversati sunt inter rationabiles creaturas. Jerome: Note that He says, "I never knew you," as being against some that say that all men have always been among rational creatures." [ed. note: Origen was accused of saying that all men were from their birth inwardly partakers of the Divine Word or Reason. vid. Jerome, Ep. ad Avit.] Gregorius Moralium: Hac autem sententia datur intelligi, quod in hominibus caritas, humilitas, non autem debeant virtutum signa venerari; unde nunc sancta Ecclesia etiam si qua sunt haereticorum miracula, despicit, quia haec sanctitatis speciem non esse cognoscit. Probatio quidem sanctitatis non est signa facere, sed proximum ut se diligere, de Deo vera, de proximo meliora quam de seipso sentire. Greg., Mor., xx, 7: By this sentence it is given to us to learn, that among men charity and humility, and not mighty works, are to be esteemed. Whence also now the Holy Church, if there be any miracles of heretics, despises them, because she knows that they have not the mark of holiness. And the proof of holiness is not to work miracles, but to love our neighbour as ourselves, to think truly of God, and of our neighbour better than of ourselves. Augustinus contra Advers. legis et Prophet.: Absit autem ut secundum Manichaeos ista de prophetis sanctis dominus dixerit; sed dictum est de his qui post eius Evangelium praedicatum in eius nomine sibi loqui videntur, nescientes quid loquantur. Aug., Cont. Adv. Leg. ii. 4: But never let it be said as the Manichees say, that the Lord spoke these things concerning the holy Prophets; He spoke of those who after the preaching of His Gospel seem to themselves to speak in His name not knowing what they speak. Hilarius in Matth.: Sic autem hypocritae gloriati sunt, quasi aliquid proprium sit quod loquuntur aut faciunt, et non omnia virtus Dei invocata perficiat; cuius doctrinae scientiam lectio afferat, Daemoniorum fugam Christi nomen exagitet. De nostro igitur est beata illa aeternitas promerenda; praestandumque est aliquid ex proprio, ut bonum velimus, malum omne vitemus, agamusque potius quod vult quam quod potest gloriemur. Repudians igitur eos ac expellens propter opera iniquitatis, dicit discedite a me, qui operamini iniquitatem. Hilary: But thus the hypocrites boasted, as though they spoke somewhat of themselves, and as though the power of God did not work all these things, being invoked; but reading has brought them the knowledge of His doctrine, and the name of Christ casts out the daemons. Out of our own selves then is that blessed eternity to be earned, and out of ourselves must be put forth something that we may will that which is good, that we may avoid all evil, and may rather do what He would have us do, than boast of that to which He enables us. These then He disowns and banishes for their evil works, saying, "Depart from me, ye that work iniquity." Hieronymus: Non dixit: qui operati estis iniquitatem, ne videretur tollere poenitentiam; sed: qui operamini; idest, qui usque in praesentem horam cum iudicii tempus advenerit, licet non habeatis facultatem peccandi, tamen adhuc habetis affectum. Jerome: He says not, Who have worked, but "who work iniquity," that He should not seem to take away repentance. "Ye," that is, who up to the present hour when the judgment is come, though ye have not the opportunity, yet retain the desire of sinning. Chrysostomus super Matth: Nam mors quidem animam a carne separat; animae autem propositum non immutat. Pseudo-Chrys.: For death separates the soul from the body, but changes not the purpose of the heart.
Lectio 10 24 πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιεῖ αὐτοὺς ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. 25 καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. 26 καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον. 27 καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη.
24. "Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: [p. 291] 25. And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27. And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it."
Chrysostomus in Matth: Quoniam quidam futuri erant quae dicta sunt a domino admirantes; ostensionem autem quae est per opera non tribuentes, praeveniens eos terret dicens omnis ergo qui audit verba mea haec, et facit ea, assimilabitur viro sapienti. Chrys.: Because there would be some who would admire the things that were said by the Lord, but would not add that shewing forth of them which is in action, He threatens them before, saying, "Every man that hears these words of mine, and does them, shall be likened to a wise man." Chrysostomus super Matth: Non autem dixit: aestimabo eum qui audit et facit, virum sapientem; sed: assimilabitur viro sapienti; ergo qui similatur homo est; cui autem assimilatur? Christo; Christus autem est sapiens vir, qui aedificavit domum suam, idest Ecclesiam, supra petram, idest supra fortitudinem fidei. Vir autem stultus est Diabolus, qui aedificavit domum suam, idest omnes impios, super arenam, idest inconstantiam infidelitatis, aut super carnales homines: qui dicuntur arena propter sterilitatem, et quia non cohaerent sibi, sed sunt per diversas opiniones dispersi, et quia sunt innumerabiles. Pluvia autem est doctrina quae irrigat hominem; nubes autem sunt a quibus pluvia fluit. Quidam a spiritu sancto excitantur, sicut apostoli et prophetae, et quidam a spiritu Diaboli, sicut haeretici. Venti autem boni sunt spiritus diversarum virtutum, vel Angeli, qui invisibiliter in sensibus hominum operantur, et adducunt ad bona; venti autem mali sunt spiritus immundi.
Flumina autem bona sunt Evangelistae et doctores populi; flumina mala sunt homines immundo spiritu pleni, et verbositate instructi, sicut philosophi, et ceteri saecularis scientiae professores, de quorum ventre exeunt flumina aquae mortuae. Ecclesiam ergo quam Christus fundavit non pluvia mendacis doctrinae corrumpit, neque diabolicus flatus impellit, neque violentorum fluminum impetus movet. Nec est contrarium quod quidam de Ecclesia cadunt: non enim omnes qui Christiani dicuntur, Christi sunt; sed novit dominus qui sunt eius.
Sed contra domum quam aedificavit Diabolus, descendit pluvia verae doctrinae; venti, idest spiritales gratiae, aut Angeli; flumina, quatuor Evangelistae, et ceteri sapientes; et sic cecidit domus, idest gentilitas, ut surgeret Christus; et facta est eius ruina magna, solutis erroribus, convictis mendaciis, et idolis in toto mundo destructis. Christo ergo similis est qui audit verba Christi et facit ea: ipse enim aedificat supra petram, idest Christum, qui est omne bonum: ut in quacumque specie boni aliquis aedificaverit, supra Christum aedificasse videatur. Sicut autem Ecclesia aedificata a Christo dirui non potest, sic talem Christianum, qui se aedificavit super Christum, nulla adversitas deicere potest: secundum illud ad Rom.: quis nos separabit a caritate Christi?
Diabolo autem est similis qui audit verba Christi et non facit. Verba enim quae audiuntur et non fiunt, separata sunt, et dispersa; et ideo assimilantur arenae. Arena etiam est omnis malitia, vel etiam mundialia bona. Sicut autem domus Diaboli destructa est, ita tales supra arenam fundati destruuntur et cadunt. Et est ruina magna, si de fundamento fidei aliquid ruinae fuerit passus; non autem si fornicatus fuerit aut homicidium fecerit; quia habet unde per poenitentiam surgat, sicut et David.
Pseudo-Chrys.: He said not, I will account him that hears and does, as wise; but, "He shall be likened to a wise man." He then that is likened is a man; but to whom is he likened? To Christ; but Christ is the wise man who had built His house, that is, the Church, upon a rock, that is, upon the strength of the faith. The foolish man is the Devil, who has built his house, that is, all the ungodly, upon the sand, that is, the insecurity of unbelief, or upon the carnal, who are called the sand on account of their barrenness; both because they do not cleave together, but are scattered through the diversity of their opinions, and because they are innumerable. The rain is the doctrine that waters a man, the clouds are those from which the rain falls. Some are raised by the Holy Spirit, as the Apostles and Prophets, and some by the spirit of the Devil, as are the heretics. The good winds are the spirits of the different virtues, or the Angels who work invisibly in the senses of men, and lead them to good. The bad winds are the unclean spirits. The good floods are the Evangelists and teachers of the people; the evil floods are men full of an unclean spirit, and overflowing with many words; such are philosophers and the other professors of worldly wisdom, out of whose belly come rivers of dead water. The Church then which Christ has founded, [p. 292] neither the rain of false doctrine shall sap, nor the blast of the Devil overturn, nor the rush of mighty floods remove. Nor does it contradict this, that certain of the Church do fall; for not all that are called Christians, are Christ's, but, "The Lord knows them that are his." [2 Tim 2:19]
But against that house that the Devil has built comes down the rain of true doctrine, the winds, that is, the graces of the Spirit, or the Angels; the floods, that is, the four Evangelists and the rest of the wise; and so the house falls, that is, the Gentile world, that Christ may rise; and the ruin of that house was great, its errors broken up, its falsehoods laid open, its idols throughout the whole world broken down. He then is like unto Christ who hears Christ's words and does them; for he builds on a rock, that is, upon Christ, who is all good, so that on whatsoever kind of good any one shall build, he may seem to have built upon Christ. But as the Church built by Christ cannot be thrown down, so any such Christian who has built himself upon Christ, no adversity can overthrow, according to that, "Who shall separate us from the love of Christ?" [Rom 8:35]
Like to the Devil is he that hears the words of Christ, and does them not. For words that are heard, and are not done, are likened to sand, they are dispersed and shed abroad. For the sand signifies all evil, or even worldly goods. For as the Devil's house is overthrown, so such as are built upon the sand are destroyed and fall. And great is that ruin if he have suffered any thing to fail of the foundation of faith; but not if he have committed fornication, or homicide, because he has whence he may arise through penitence, as David.
Rabanus: Vel ruina magna intelligenda est, qua dicturus est dominus audientibus et non facientibus: ite in ignem aeternum. Rabanus: Or the great ruin is to be understood that with which the Lord will say to them that hear and do not, "Go ye into everlasting fire." [Matt 25:41] Hieronymus: Vel aliter. Super arenam, quae fluida est, et in unam copulam non potest redigi, omnis haereticorum sermo aedificatur ut corruat. Jerome: Or otherwise; On sand which is loose and cannot be bound into one mass, all the doctrine of heretics is built so as to fall. Hilarius in Matth.: Vel aliter. In pluviis blandarum et sensim illabentium voluptatum illecebras significat, quibus primum fides rivis patentibus immadescit; post quas fluviorum procursus, idest graviorum cupiditatum motus, incurrit, ut exinde tota ventorum vis circumstantium desaeviat, idest universus diabolicae potestatis spiritus inferatur. Hilary: Otherwise; By the showers He signifies the allurements of smooth and gently invading pleasures, with which the faith is at first watered as with spreading rills, afterwards comes down the rush of torrent floods, that is, the motions of fiercer desire, and lastly, the whole force of the driving tempests rages against it, that is, the universal spirits of the Devil's reign attack it. [p. 293] Augustinus de Serm. Dom: Vel aliter. Pluvia cum in mali alicuius significatione ponitur, caliginosa superstitio intelligitur; rumores autem hominum ventis comparantur; fluvius autem carnalibus concupiscentiis, tamquam fluentibus super terram; et qui prosperitatibus inducitur, adversitatibus frangitur: quorum nihil metuit qui fundatam habet domum supra petram, idest qui non solum audit praeceptum domini, sed etiam facit. Et in his omnibus periculo se subicit qui audit et non facit; non enim quisque firmat in se quae dominus praecipit vel ipse audit, nisi faciendo. Considerandum autem est, quia cum dixit qui audit verba mea haec, satis significat istum sermonem omnibus praeceptis, quibus Christiana vita formatur, esse perfectum; ut merito qui secundum ea vivere voluerint, comparentur aedificanti supra petram. Aug., Serm. in Mont. in fin.: Otherwise; Rain, when it is put to denote any evil, is understood as the darkness of superstition; rumours of men are compared to winds; the flood signifies the lust of the flesh, as it were flowing over the land, and because what is brought on by prosperity is broken off by adversity. None of these things does he fear who has his house founded upon a rock, that is, who not only hears the command of the Lord, but who also does it. And in all these he submits himself to danger, who hears and does not. For no man confirms in himself what the Lord commands, or himself hears, but by doing it. But it should be noted, that when he said, "He that heareth these words of mine," He shews plainly enough that this sermon is made complete by all those precepts by which the Christian life is formed, so that with good reason they that desire to live according to them, may be compared to one that builds on a rock.
Lectio 11 28 καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ:
29 ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν.28. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 29. For he taught them as one having authority, and not as the Scribes.
Glossa: Posita doctrina Christi, effectum doctrinae ipsius in turbis ostendit, dicens et factum est, cum consummasset Iesus verba haec, admirabantur turbae super doctrina eius. Gloss, non occ.: Having related Christ's teaching, he shews its effects on the multitude, saying, "And it came to pass, when Jesus had ended these words, the multitude wondered at his doctrine." Rabanus in Matth.: Consummatio haec ad perfectionem verborum et integritatem dogmatis pertinet. Quod autem dicitur turbas admirari, aut infideles in turba significat (qui ob hoc stupebant, quia non credebant verbis salvatoris); aut omnes generaliter demonstrat, qui excellentiam tantae sapientiae in eo venerabantur. Rabanus: This ending pertains both to the finishing the words, and the completeness of the doctrines. That it is said that "the multitude wondered," either signifies the unbelieving in the crowd, who were astonished because they did not believe the Saviour's words; or is said of them all, in that they reverenced in Him the excellence of so great wisdom. Chrysostomus super Matth: Placatus rationabiliter hominis intellectus laudem generat, victus autem admirationem. Quicquid enim digne laudare non possumus, admiramur. Admiratio tamen eorum magis ad gloriam Christi pertinebat quam ad fidem ipsorum: si enim crederent in Christum, non mirarentur. Illud enim movet admirationem quod superat facientis aut dicentis personam; et ideo quod a Deo factum aut dictum est, non admiramur, quia omnia minora sunt quam Dei potentia. Turbae autem erant quae mirabantur, id est populus vulgaris, non principes populi, qui non discendi studio audire solebant; populus autem simplex simpliciter audiebat; sed eorum silentium, si illi interfuissent, suis contradictionibus conturbassent: ubi enim est maior scientia, illic fortior malitia: qui enim festinat esse prior, non est contentus esse secundus. Pseudo-Chrys.: The mind of man when satisfied reasonably brings forth praise, but when overcome, wonder. For whatever we are not able to praise worthily, we admire. Yet their admiration pertained rather to Christ's glory than to their faith, for had they believed on Christ, they would not have wondered. For wonder is raised by whatever surpasses the appearance of the speaker or actor; and thence [p. 294] we do not wonder at what is done or said by God, because all things are less than God's power. But it was the multitude that wondered, that is the common people, not the chief among the people, who are not wont to hear with the desire of learning; but the simple folk heard in simplicity; had others been present they would have broken up their silence by contradicting, for where the greater knowledge is, there is the stronger malice. For he that is in haste to be first, is not content to be second. Augustinus de Cons. Evang: Ex eo autem quod hic dicitur potest videri discipulorum turbam deseruisse, ex quibus illos duodecim elegerat in monte ex pluribus quos apostolos nominavit, quod Matthaeus hic praetermisit. Solis enim discipulis in monte videtur Iesus hunc habuisse sermonem, quem Matthaeus interposuit et Lucas tacet. Et deinde, cum descendisset in loco campestri, habuisse alterum similem, de quo Matthaeus tacet, Lucas non tacet. Quamquam etiam illud possit occurrere quod, sicut supra dictum est, apostolis ceterisque turbis praesentibus unum habuisse sermonem quem Matthaeus Lucasque narrarunt diverso narrandi modo, sed eadem veritate sententiarum; et sic planum est quod hic dicitur de admiratione turbae. Aug., de Cons. Evan., ii, 19: From that which is here said, He seems to have left the crowd of disciples - those out of whom He chose twelve, whom He called Apostles - but Matthew omits to mention it. For to His disciples only, Jesus seems to have held this Sermon, which Matthew recounts, Luke omits. That after descending into a plain He held another like discourse, which Luke records, and Matthew omits. Still it may be supposed, that, as was said above, He delivered on and the same Sermon to the Apostles, and the rest of the multitude present, which has been recorded by Matthew and Luke, in different words, but with the same truth of substance; and this explains what is here said of the multitude wondering. Chrysostomus in Matth: Causam autem admirationis subdit, dicens erat enim docens eos sicut potestatem habens, et non sicut Scribae eorum et Pharisaei. Si autem hanc potestatem videntes per opera, Scribae eum a se abigebant, ubi sola verba erant potestatem manifestantia, qualiter scandalizati non fuissent? Sed turbae hoc non passae sunt: cum enim anima benevola fuerit, facile persuadetur a sermonibus veritatis. Erat autem potestas docentis, ut multos eorum caperet, et in admirationem mitteret; ita quod propter delectationem eorum quae dicta erant, neque tacentem dimittebant: unde et secutae sunt eum descendentem de monte. Stupebant autem eius maxime potestatem, quia non ad alium referens, ut prophetae et Moyses dixerunt, quae dixit, sed ubique ostendit se eum esse qui habet dominium: etenim legem ferens, continue apponebat: ego autem dico vobis. Chrys., Hom. xxv: He adds the cause of their wonderment, saying, "He taught them as one having authority, and not as the Scribes and Pharisees." But if the Scribes drove Him from them, seeing His power shewn in works, how would they not have been offended when words only manifested His power? But this was not so with the multitude; for being of benevolent temper, it is easily persuaded by the word of truth. Such however was the power wherewith He taught them, that it drew many of them to Him, and caused them to wonder; and for their delight in those things which were spoken they did not leave Him even when He had done speaking; but followed Him as He came down from the mount. They were mostly astonished at His power, in that He spoke not referring to any other as the Prophets and Moses had spoken, but every where shewing that He Himself had authority; for in delivering each law, He prefaced it with, "But I say unto you." Hieronymus: Quia quasi Deus et dominus ipsius Moysi pro libertate voluntatis suae, vel ea quae minus videbantur addebat in lege, vel commutans praedicabat in populo, ut supra legimus: dictum est antiquis; ego autem dico vobis. Scribae autem ea tantum docebant quae scripta sunt in Moyse et prophetis. Jerome: For as the God and Lord of Moses himself, He of His own free will either added such things as seemed omitted in the Law, or even changed some; as above [p. 295] we read, "It was said by them of old . . . . But I say unto you." But the Scribes only taught the people what was written in Moses and the Prophets. Gregorius Moralium: Vel singulariter Christus ex bona potestate locutus est, quia ex infirmitate mala nulla commisit; nos autem quia infirmi sumus, ex propria infirmitate pensemus quo docendi ordine infirmis fratribus consulamus. Greg., Mor., xxiii, 13: Or, Christ spoke with especial power, because He did no evil from weakness, but we who are weak, in our weakness consider by what method in teaching we may best consult for our weak brethren. Hilarius in Matth.: Vel in verborum virtutibus effectum potestatis metiebantur. Hilary: Or; They measure the efficacy of His power, by the might of His words. Augustinus de Serm. Dom: Hoc est enim quod in Psalmo II significatur: fiducialiter agam in eo. Eloquia domini, eloquia casta, argentum igne examinatum, terrae probatum, purgatum septuplum, propter quem numerum admonitus sum omnia ista praecepta ad septem illas referre sententias quas in principio sermonis huius posuit, scilicet de beatitudinibus. Quod enim aliquis fratri irascatur sine causa, vel racha dicat, vel fatuum eum appellet, superbissime admittitur; contra quod est unum remedium, ut supplici animo veniam deprecetur, qui non iactantiae spiritu infletur. Beati ergo pauperes spiritu, quoniam ipsorum est regnum caelorum. Consentit autem adversario, idest verbo Dei reverentiam exhibendo, quisquis ad testamentum patris aperiendum non litibus acerbus, sed pietate mitis accesserit: beati ergo mites, quoniam ipsi hereditate possidebunt terram. Quisquis etiam carnalem delectationem contra rectam voluntatem quam rebellare sentit, exclamet: infelix ego homo, quis me liberabit de corpore mortis huius? Et ita lugendo imploret consolatoris auxilium: unde beati qui lugent, quoniam ipsi consolabuntur.
Quid autem laboriosius cogitari potest quam ut in vitiosa consuetudine superanda praecidat intra se membra impedientia regnum caelorum, nec dolore frangatur, toleret in coniugali fide omnia quae, quamvis sint molestissima, crimen tamen fornicationis non habent; verum loquatur, quod non iurationibus crebris, sed morum probitate commendet? Sed quis tantos labores inire audeat, nisi flagret amore iustitiae, quasi fame ac siti vehementi accensus? Beati ergo qui esuriunt et sitiunt, quoniam ipsi saturabuntur. Quis autem potest paratus esse ab infirmis iniurias sustinere, petentia se tribuere, diligere inimicos, benefacere his qui se oderunt, orare pro persequentibus, nisi perfecte misericors?
Beati ergo misericordes, quoniam ipsi misericordiam consequentur. Mundum autem cordis oculum habet qui finem bonorum operum suorum non in eo constituit ut hominibus placeat, neque ut comparet ea quae huic vitae sunt necessaria, neque temere animum hominis contemnat; et quicquid exhibet homini, hac intentione exhibet qua sibi vult exhiberi. Beati ergo mundo corde quoniam Deum videbunt. Oportet etiam ut per mundum cor inveniatur arcta via sapientiae, cui perversorum hominum deceptiones obstrepunt; quas evadere est venire ad pacem sapientiae. Beati ergo pacifici, quoniam filii Dei vocabuntur. Sed sive iste ordo considerandus sit, sive alius, facienda sunt quae audivimus a domino, si volumus aedificare supra petram.
Aug., Serm. in Mont. ii, 40. i. 10. et. seq.: This is what is signified in the eleventh Psalm, "I will deal mightily with him; the words of the Lord are pure words, silver tried in the fire, purified of earth, purged seven times." [Ps 12: 5-6] The mention of this number admonishes me here to refer all these precepts to those seven sentences that He placed in the beginning of this Sermon; those, I mean, concerning the beatitudes. For one to be angry with his brother, without cause, or to say to him, Racha, or call him fool, is a sin of extreme pride, against which is one remedy, that with a suppliant spirit he should seek pardon, and not be puffed up with a spirit of boasting. "Blessed," then, "are the poor in spirit, for theirs is the kingdom of heaven." He is consenting to his adversary, that is, in shewing reverence to the word of God, who goes to the opening His Father's will, not with contentiousness of law, but with meekness of religion, therefore, "Blessed are the meek, for they shall inherit the earth." Also, whosoever feels carnal delight rebel against his right will, will cry out, "O wretched man that I am! who shall deliver me from the body of this death?" [Rom 7:24] And in thus mourning he will implore the aid of the counsoler, whence, "Blessed are they that mourn, for they shall be comforted."
What is there that can be thought of more toilsome than in overcoming an evil practice to cut off those members within us that hinder the kingdom of heaven, and not be broken down with the pain of so doing? To endure in faithful wedlock all things even the most grievous, and yet to avoid all accusation of fornication. To speak the truth, and approve it not by frequent oaths, but in probity of life. But who would be bold to endure such toils, unless he burned with the love of righteousness as with a hunger and thirst? "Blessed," therefore, "are they that hunger and thirst, for they shall be filled." Who can be ready to take wrong from the weak, to offer [p. 296] himself to any that asks him, to love his enemies, to do good to them that hate him, to pray for them that persecute him, except he that is perfectly merciful?
Therefore, "Blessed are the merciful, for they shall find mercy." He keeps the eye of his heart pure, who places the end of his good actions not in pleasing men, nor in getting those things that are necessary to this life, and who does not rashly condemn any man's heart, and whatever he gives to another gives with that intention with which he would have others give to him. "Blessed," therefore, "are the pure in heart, for they shall see God." It must needs be moreover, that by a pure heart should be found out the narrow way of wisdom, to which the guile of corrupt men is an obstacle; "Blessed are the peaceful, for they shall be called the sons of God." But whether we take this arrangement, or any other, those things which we have heard from the Lord must be done, if we would build upon the rock.
Caput 8 Gospel of Matthew, Chapter 8 [p. 297] Lectio 1 1 καταβάντος δὲ αὐτοῦ ἀπὸ τοῦ ὄρους ἠκολούθησαν αὐτῷ ὄχλοι πολλοί. 2 καὶ ἰδοὺ λεπρὸς προσελθὼν προσεκύνει αὐτῷ λέγων, κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι.3 καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ λέγων, θέλω, καθαρίσθητι: καὶ εὐθέως ἐκαθαρίσθη αὐτοῦ ἡ λέπρα. 4 καὶ λέγει αὐτῷ ὁ Ἰησοῦς, ὅρα μηδενὶ εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ προσένεγκον τὸ δῶρον ὃ προσέταξεν μωϋσῆς, εἰς μαρτύριον αὐτοῖς.
1. When he was come down from the mountain, great multitudes followed him. 2. And, behold, there came a leper and worshipped him, saying, "Lord, if thou wilt, thou canst make me clean." 3. And Jesus put forth his hand, and touched him, saying, "I will; be thou clean." And immediately his leprosy was cleansed. 4. And Jesus said unto him, "See thou tell no man; but go thy way, shew thyself to the Priest, and offer the gift that Moses commanded, for a testimony unto them."
Hieronymus: Post praedicationem atque doctrinam, signorum offertur occasio, ut per virtutum miracula praeteritus apud audientes sermo firmetur. Jerome: After the preaching and teaching, is offered an occasion of working miracles, that by mighty works following, the preceding doctrine might be confirmed. Chrysostomus super Matth: Quia enim quasi potestatem habens docebat, ut non aestimaretur ostentatio esse hic doctrinae modus, operibus hoc idem facit, quasi potestatem habens curare; et ideo dicit cum autem descendisset Iesus de monte secutae sunt eum turbae multae. Pseudo-Chrys.: Because He taught them as one having authority, that He might not thence be supposed to use this method of teaching from ostentation, He does the same in works, as one having power to cure; and therefore, "When Jesus descended from the mountain, great multitudes followed him." Origenes: Docente enim domino in monte, discipuli erant cum ipso, quibus erat datum caelestis doctrinae nosse secreta; nunc autem descendente eo de monte, turbae secutae sunt eum, quia in monte ascendere nequaquam poterant; quia quos delictorum sarcina deprimit, ad mysteriorum sublimia scandere non valent. Descendente autem domino, hoc est inclinante se ad infirmitatem et impotentiam ceterorum, quando misertus est imperfectioni eorum, vel infirmitati, secutae sunt eum turbae multae: quidam propter claritatem, plerique propter doctrinam, nonnulli propter curationem et administrationem. Pseudo-Origen, Hom. in Liv. 5: While the Lord taught on the mount, the disciples were with Him, for to them it was given to know the secret things of the heavenly doctrine; but now as He came down from the mount the crowds followed Him, who had been altogether unable to ascent into the mount. They that are bowed by the burden of sin cannot climb to the sublime mysteries. But when the Lord came down from the mount, that is, stooped to the infirmity, and helplessness of the rest, in pity to [p. 298] their imperfections, "great multitudes followed Him," some for renown, most for His doctrine, some for cures, or having their wants administered to. Haymo: Vel aliter. Per montem in quo dominus sedet, caelum intelligitur, de quo scriptum est: caelum mihi sedes est. Sed cum dominus in monte sedet, soli discipuli ad eum accedunt: quia antequam fragilitatis nostrae humanitatem assumeret, notus erat tantum in Iudaea Deus; at vero postquam de monte suae divinitatis descendit, et humanitatis nostrae fragilitatem assumpsit, magna turba nationum secuta est eum. Demonstratur autem doctoribus ut in praedicatione sua sermonem habeant temperatum, et sicut viderint unumquemque capere posse, ita et verbum Dei annuntient. Ascendunt enim in montem doctores, cum perfectioribus excellentia praecepta ostendunt; descendunt vero, cum infirmioribus leviora demonstrant. Haymo: Otherwise; By the mount on which the Lord sat is figured the Heaven, as it is written, "Heaven is my throne." [Isa 66:1] But when the Lord sits on the mount, only the disciples come to Him; because before He took on Him the frailty of our human nature, God was known only in Judaea [margin note: Ps 76:1]; but when He came down from the height of his Divinity, and took upon Him the frailty of our human nature, a great multitude of the nations followed Him. Herein it is shewn to them that teach that their speech should be so regulated, that as they see each man is able to receive, they should so speak the word of God. For the doctors ascend the mountain, when they shew the more excellent precepts to the perfect; they come down from the mount, in shewing the lesser precepts to the weak. Chrysostomus super Matth: Inter ceteros autem qui montem non ascenderant, et leprosus sursum ascendere non valebat, quasi peccatorum baiulans pondus: lepra enim est peccatum animarum nostrarum. Ideo ergo dominus de altitudine caeli, quasi de excelso monte, descendit, ut lepram peccatorum nostrorum mundaret: et ideo quasi iam praeparatus descendenti occurrit: propter quod dicitur et ecce leprosus veniens. Pseudo-Chrys.: Among others who were not able to ascent into the mount was the leper, as bearing the burden of sin; for the sin of our souls is a leprosy. And the Lord came down from the height of heaven, as from a mountain, that He might purge the leprousness of our sin; and so the leper as already prepared meets Him as He came down. Origenes: Deorsum curat, et in monte nihil facit: quia tempus est omni rei sub caelo: tempus doctrinae, et tempus curationis. In monte docuit, animas curavit, corda sanavit; quibus completis, sicut de caelestibus montibus ad salvandos carnales descendente, venit ad eum leprosus, et adorabat eum. Antequam peteret, adorare coepit, cultum ostendens. Pseudo-Origen: He works the cures below, and does none in the mount; for there is a time for all things under heaven, a time for teaching, and a time for healing. On the mount He taught, He cured souls, He healed hearts; which being finished, as He came down from the heavenly heights to heal bodies, there came to Him a leper and made adoration to Him; before he made his suit, he began to adore, shewing his great reverence. Chrysostomus super Matth: Non enim illum petebat quasi hominem artificem, sed adorabat eum quasi Deum. Oratio autem perfecta est fides et confessio: unde leprosus fidei opus adorans implevit; sed opus confessionis implevit in verbis: unde adorabat eum dicens. Pseudo-Chrys.: He did not ask it of Him as of a human physician, but adored Him as God. For faith and confession make a perfect prayer; so that the leprous man in adoring fulfilled the work of faith, and the work of confession in words, "he make adoration to him, saying;" Origenes: Domine, per te omnia facta sunt: tu ergo, si vis, potes me mundare. Voluntas tua opus est, et opera tua voluntati obediunt. Tu prius Naaman Syrum per Eliseum a lepra mundasti; et modo, si vis, potes me mundare. Pseudo-Origen: Lord, by Thee all things were made, Thou therefore, "if thou will, canst make me clean." Thy will is the work, and all works are subject to Thy will. Thou of old cleansedst Naaman the Syrian of his leprosy by the hand of Elisha, and now, "if thou wilt, thou canst make me clean." Chrysostomus in Matth: Non dixit: si rogaveris Deum, neque: si adoraveris; sed si volueris, potes me mundare. Neque dixit: domine, munda; sed ei totum concedit; et dominum eum facit, et potestatem universorum ei attribuit. Chrys.: He said not, [p. 299] If Thou wilt ask of God, or, If Thou wilt make adoration to God; but, "If thou wilt." Nor did he say, Lord, cleanse me; but left all to Him, thereby making Him Lord and attributing to Him the power over all. Chrysostomus super Matth: Et ita spirituali medico spiritualem offerebat mercedem: nam sicut medici pecuniis, iste oratione placatur. Nihil enim dignius offerimus Deo quam orationem fidelem. In hoc autem quod dicit si vis, non dubitat Christi voluntatem ad omne opus bonum paratam. Sed quia non omnibus expedit corporalis integritas, nesciebat utrum ei expediret curatio illa. Dicit ergo si vis; ac si diceret: credo quia quod bonum est vis; ignoro autem si est mihi, quod desidero, bonum. Pseudo-Chrys.: And thus he rewarded a spiritual Physician with a spiritual reward; for as physicians are gained by money, so He with prayer. We offer to God nothing more worthy than faithful prayer. In that he say, "If thou wilt," there is no doubt that Christ's will is ready to every good work; but only doubt whether that cure would be expedient for him, because soundness of body is not good for all. "If thou wilt" then is as much as to say, I believe that Thou willest whatever is good, but I know not if this that I desire for myself is good. Chrysostomus in Matth: Cum autem voluntate ac sermone purgare posset, manus apposuit tactum, unde sequitur et extendens manum, tetigit eum: ut ostendat quoniam non subiacet legi, et quoniam mundo iam nihil est immundum. Eliseus autem observans legis diligentiam, non exivit, et tetigit Naaman; sed mittit eum ad Iordanem lavandum. Dominus autem monstrat quoniam non ut servus, sed ut dominus, curat et tangit: non enim manus a lepra facta est immunda, sed corpus leprosum a manu sancta constitutum est mundum. Non enim corpora solum curaturus advenit, sed et animam in veram sapientiam ducturus. Sicut igitur manibus non lotis iam manducare non prohibebat, ita et hic erudit quoniam oportet animae lepram formidare solam, quod est peccatum: lepram autem corporis nullum impedimentum esse ad virtutem. Chrys.: He was able to cleanse by a word, or even by mere will, but He put out His hand, "He stretched forth his hand and touched him," to shew that He was not subject to the Law, and that to the pure nothing is impure. Elisha truly kept the Law in all strictness, and did not go out and touch Naaman, but sends him to wash in Jordan. But the Lord shews that He does not heal as a servant, but as Lord heals and touches; His hand was not made unclean by the leprosy, but the leprous body was made pure by the holy hand. For He came not only to heal bodies, but to lead a soul to the true wisdom. And then He did not forbid to eat with unwashen hands, so here He teaches us that it is the leprosy of the soul we ought only to dread, which is sin, but that the leprosy of the body is no impediment to virtue. Chrysostomus super Matth: Quamvis autem litteram legis solverit, propositum tamen eius non solvit. Ideo enim lex iussit non tangere lepram, quia non poterat facere ut lepra non sordidaret tangentem; ergo vetuit tangere lepram, non ut leprosi non sanarentur, sed ut tangentes non inquinarentur. Iste autem tangens non inquinatus est a lepra, sed ipsam lepram mundavit tangendo. Pseudo-Chrys.: But though He transgressed the letter of the Law, He did not transgress its meaning. For the Law forbade to touch leprosy, because it could not hinder that the touch should not defile; therefore it meant not that lepers should not be healed, but that they that touched should not be polluted. So He was not polluted by touching the leprosy, but purified the leprosy by touching it. Damascenus de fide Orth: Non enim Deus solum erat, sed homo: unde per tactum et per sermonem divina signa operabatur: ut enim per organum, ita per corpus divinae perficiebantur actiones. Damascenus, De Fid. Orth. iii. 15: For He was not only God, but man also, whence He wrought Divine wonders by touch and word; for as by an instrument so by His body the Divine acts were done. Chrysostomus in Matth: Cum autem leprosum tangit, nullus eum incusat, quia nondum invidia detenti erant auditores. Chrys.: But for touching the leprous man there is none that accuses Him, because His hearers were not yet seized with envy against Him. Chrysostomus super Matth: Si autem tacite eum curasset, quis scire poterat cuius virtute sanatus esset? Igitur voluntas mundandi facta est propter leprosum, verbum autem propter spectantes; ideo dixit volo, mundare. Pseudo-Chrys.: Had He healed him without speaking, who would [p. 300] know by whose power he had been healed? So the will to heal was for the sake of the leprous man; the word was for the sake of them that beheld, therefore He said, "I will, be thou clean." Hieronymus: Non autem ut plerique Latinorum putant, iunctim legendum est volo mundare; sed separatim, ut prius dicatur volo, deinde ut imperans dicat mundare. Ille enim dixerat si vis; dominus respondit volo; ille praemiserat potes me mundare; dominus dixit mundare. Jerome: It is not to be read, as most of the Latins think, 'I will cleanse thee;' but separately, He first answers, "I will," and then follows the command, "be thou clean." The leper has said, "If thou wilt;" The Lord answers, "I will;" he first said, "Thou canst make me clean;" the Lord spake, "Be thou clean." Chrysostomus in Matth: Nusquam autem videtur dicere hoc verbum, quamvis magna signa faciens; sed hic propterea apposuit volo, ut opinionem plebis et leprosi de eius potestate confirmaret. Chrys.: No where else do we see Him using this word though He be working ever so signal a miracle; but He here adds, "I will," to confirm the opinion of the people and the leprous man concerning His power. Chrysostomus: Cessit autem mandanti natura cum decenti velocitate; et ideo sequitur et confestim mundata est lepra eius. Sed hoc quod dicit confestim, multum est tardius velocitate quae secundum opus est facta. Nature obeyed the word of the Purifier with proper sped, whence it follows, "and straight his leprosy was cleansed." But even this word, "straightway," is too slow to express the speed with which the deed was done. Origenes: Quia enim non dubitavit credere, non tardatur sanatio; quia non distulit confessionem, non differtur mundatio. Pseudo-Origen: Because he was not slow to believe, his cure is not delayed; he did not linger in his confession, Christ did not linger in His cure. Augustinus de Cons. Evang: Huius autem leprosi mundati etiam Lucas meminit, non sane hoc ordine, sed ut solent praetermissa recordari, posterius facta praeoccupari, sicut divinitus suggerebantur, ut antea cognita, postea recordando rescriberent. Aug., De. Cons. Evan., ii, 19: Luke has mentioned the cleansing of this leper, though not in the same order of events, but as his manner is to recollect things omitted, and to put first things that were done later, as they were divinely suggested; so that what they had known before, they afterwards set down in writing when they were recalled to their minds. Chrysostomus in Matth: Curans autem Iesus corpus, iubet nulli dicere; unde sequitur et ait illi Iesus: vide nemini dixeris. Quidam igitur aiunt quoniam ideo iussit hoc, ut non malignentur circa eius purgationem; quod insipienter dicitur: non enim ita mundavit ut dubitabilis esset mundatio; sed nulli dicere iubet, docens non diligere ostentationem et honorem. Qualiter igitur alii sanato iubet dicere? Sed in hoc erudivit nos bonae mentis esse; non enim illic divulgari se iussit, sed dari gloriam Deo. Per leprosum ergo hunc instruit nos non esse vane gloriosos: per illum autem non esse ingratos, sed omnia ad laudem Dei referre. Chrys.: Jesus when healing his body bids him tell no man; "Jesus saith unto him, See thou tell no man." Some say that He gave this command that they might, not through malice distrust his cure. But this is said foolishly, for He did not so cure him as that his purity should be called in question: but He bids him "tell no man," to teach that He does not love ostentation and glory. How is it then that to another to whom He had healed He gives command to go and tell it? What He taught in that was only that we should have a thankful heart; for He does not command that it should be published abroad, but that glory should be given to God. He teaches us then through this leper not to be desirous of empty honour; by the other, not to be ungrateful, but to refer all things to the praise of God. Hieronymus: Et revera quid erat necesse quod sermone iactaret quod corpore praeferebat? Jerome: And in truth what need was there that he should proclaim with his mouth what was evidently shewed in his body? Hilarius in Matth.: Vel ut salus haec non offerretur potius quam quaereretur, silentium imperatur. Sequitur sed vade, ostende te sacerdoti. Hilary: Or that [p. 301] this healing might be sought rather than offered, therefore silence is enjoined. Hieronymus: Mittit autem eum ad sacerdotes, primum propter humilitatem, ut sacerdotibus deferre videatur; deinde ut videntes leprosum mundatum, si crederent salvatori, salvarentur; si vero non crederent, inexcusabiles fierent; et simul ne quod in eo saepissime criminabantur, legem infringere videretur. Jerome: He sends him to the Priests, first, because of His humility that He may seem to defer to the Priests; secondly, that when they saw the leper cleansed they might be saved, if they would believe on the Saviour, or if not that they might be without excuse; and lastly, that He might not seem, as He was often charged, to be infringing the Law. Chrysostomus. In Matth.: Neque enim ubique eam dissolvebat, neque ubique custodiebat; sed quandoque quidem hoc, quandoque illud faciebat: in uno quidem futurae sapientiae praeparans vitam, in altero autem inverecundam Iudaeorum cohibens linguam, et condescendens imbecillitati eorum. Unde apostoli apparent quandoque quidem observantes legem, quandoque autem eam praetermittentes. Chrys.: He neither every where broke, nor every where observed, the Law, but sometimes the one, sometimes the other. The one was preparing the way for the wisdom that was to come, the other was silencing the irreverent tongue of the Jews, and condescending to their weakness. Whence the Apostles also are seen sometimes observing, sometimes neglecting, the Law. Origenes: Vel mittit ad sacerdotes, ut cognoscant quia non per legis consuetudinem mundatus est, sed per gratiae operationem. Pseudo-Origen: Or, He sends him to the Priests that they might know that he was not cleansed according to the manner of the Law, but by the operation of grace. Hieronymus: Erat autem in lege praeceptum ut qui mundati fuerant a lepra, offerrent munera sacerdotibus; unde sequitur et offer munus tuum, quod praecepit Moyses, in testimonium illis. Jerome: It was ordained in the Law, that those that had been cleansed of a leprosy should offer gifts to the Priests; as it follows, "And offer thy gift as Moses commanded for a testimony to them." Chrysostomus super Matth: Non sic intellige, quia hoc Moyses praecepit in testimonium illis: sed vade tu, offer in testimonium illis. Pseudo-Chrys.: Which is not to be understood, "Moses commanded it for a testimony to them;" but, "Go thou and offer for a testimony." Chrysostomus in Matth: Praevidens enim Christus eos ex hoc nihil profecturos, non dixit: in emendationem eorum, sed in testimonium, idest in accusationem, et attestationem quoniam quae a me erant fienda, omnia facta sunt. Et licet eos praeviderit non emendari, non tamen dimisit quae facere oportebat: illi autem in propria manserunt malitia. Non autem dixit: munus quod ego iubeo, sed quod Moyses iussit, ut interim transmittat ad legem, et iniquorum obstruat ora: ut enim non dicant quoniam sacerdotum gloriam rapuit, opus quidem ipse implevit, probationem autem illis concessit. Chrys.: For Christ, knowing beforehand that they would not profit by this, said not, 'for their amendment,' but, "for a testimony to them;" that is, for an accusation of them, and in attestation that all things that should have been done by Me, have been done. But though He thus knew that they would not profit by it, yet He did not omit any thing that behoved to be done; but they remained in their former ill-will. Also He said not, 'The gift that I command,' but, "that Moses commanded," that in the meantime He might hand them over to the Law, and close the mouths of the unjust. That they might not say that He usurped the honour of the Priests, He fulfilled the work of the Law, and made a trial of them. Origenes: Vel offer munus tuum, ut omnes qui vident te portare, miraculo credant. Pseudo-Origen: Or; "offer thy gift," that all who see may believe the miracle. Chrysostomus super Matth: Vel ideo iubet offerri munera, ut si postmodum eum expellere vellent, dicere eis: munera quasi a mundato accepistis; et quomodo me quasi leprosum expellitis? Pseudo-Chrys.: Or; He command the oblation, that should they afterwards seek to put him out, he might be able to say, You have received gifts on my cleansing, how do ye now cast me out as a leper? Hilarius in Matth.: Vel legendum est quod Moyses praecepit in testimonium illis: quia quod Moyses in lege praecepit, testimonium est, non effectus. Hilary: Or we may read, "Which Moses commanded for a testimony;" inasmuch as [p. 302] what Moses commanded in the Law is a testimony, not an effect. Beda in Hom. Dom. 3 post Epiph.: Si quem autem moveat quomodo dominus cum videatur Moysi sacrificium approbare, quare id Ecclesia non recipiat, meminerit quod nondum Christus corpus suum obtulerat per passionem in holocaustum. Non autem oportebat auferri significantia sacrificia prius quam illud quod significabatur, confirmatum esset testimonio apostolorum praedicantium, et fide credentium populorum. Vir autem iste genus humanum designat, qui non solum leprosus, verum etiam, iuxta Evangelium Lucae, plenus lepra fuisse describitur. Omnes enim peccaverunt, et egent gloria Dei, illa scilicet ut extenta manu salvatoris, hoc est incarnato Dei verbo, humanamque contingente naturam, ab erroris prisci vanitate mundentur; et qui diutius abominabiles, et castris populi Dei eiecti, iam aliquando templo redditi et sacerdoti, queant offerre corpora sua hostiam viventem; illi scilicet cui dicitur: tu es sacerdos in aeternum. Bede, Hom. in Dom., 3 Epiph.: Should any be perplexed how, when the Lord seems here to approve Moses' offering, the Church does not receive it, let him remember, that Christ had not yet offered His body for a holocaust. And it behoved that the typical sacrifices should not be taken away, before that which they typified was established by the testimony of the Apostles' preaching, and by the faith of the people believing. By this man was figured the whole human race, for he was not only leprous, but, according to the Gospel of Luke, is described as full of leprosy. "For all have sinned, and need glory of God;" to wit, that glory, that the hand of the Saviour being stretched out, (that is, the Word being made flesh), and touching human nature, they might be cleansed from the vanity of their former ways; and that they that had been long abominable, and cast out from the camp of God's people, might be restored to the temple and the priest, and be able to offer their bodies a living sacrifice to Him to whom it is said, "Thou art a Priest for ever." [Ps 110:4] Remigius: Moraliter autem per leprosum designatur peccator: nam peccatum immundam et variam animam facit; qui ante Christum procidit, quando de pristinis peccatis confunditur: et tamen debet confiteri, et remedium poenitentiae postulare: nam leprosus vulnus ostendit, et remedium postulavit. Extendit autem dominus manum, quando auxilium divinae miserationis impendit: et statim consequitur remissionem delictorum; nec debet Ecclesia eidem reconciliari, nisi iudicio sacerdotis. Remig.: Morally; by the leper is signified the sinner; for sin makes an unclean and impure soul; he falls down before Christ when he is confounded concerning his former sins; yet he ought to confess, and to seek the remedy of penitence; so the leper shews his disease, and asks a cure. The Lord stretches out His hand when He affords the aid of Divine mercy; whereupon follows immediately remission of sin; nor ought the Church to be reconciled to the same, but on the sentence of the Priest.
Lectio 2 5 εἰσελθόντος δὲ αὐτοῦ εἰς καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν 6 καὶ λέγων, κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος. 7 καὶ λέγει αὐτῷ, ἐγὼ ἐλθὼν θεραπεύσω αὐτόν. 8 καὶ ἀποκριθεὶς ὁ ἑκατόνταρχος ἔφη, κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς: ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου. 9 καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν, ἔχων ὑπ' ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ, πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ, ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου, ποίησον τοῦτο, καὶ ποιεῖ.
5. And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, 6. And saying, "Lord, my servant lieth at home sick of the palsy, grievously tormented." 7. And Jesus saith unto him, "I will come and heal him." 8. The centurion answered and said, "Lord, I am not worthy that thou shouldest come under my roof; but speak the word only and my servant shall be healed. [p. 303] 9. For I am a man under authority, having soldiers under me: and I say to this man, 'Go,' and he goeth; and to another, 'Come,' and he cometh; and to my servant, 'Do this,' and he doeth it."
Chrysostomus super Matth: Postquam dominus discipulos docuit in monte, leprosum autem sanavit sub monte, venit Capharnaum in mysterio, quia post Iudaeorum mundationem venit ad gentes. Pseudo-Chrys.: The Lord having taught His disciples on the mount, and healed the leper at the foot of the mount, came to Capharnaum. This is a mystery, signifying that after the purification of the Jews He went to the Gentiles. Haymo: Capharnaum enim, quae villa pinguedinis interpretatur, sive ager consolationis, Ecclesiam quae ex gentibus est collecta, significat, quae spirituali pinguedine est repleta, secundum illud Ps. 62, 6: sicut adipe et pinguedine repleatur anima mea. Et inter pressuras saeculi de caelestibus consolatur, secundum illud Ps. 93, 18: consolationes tuae laetificaverunt animam meam. Unde dicitur cum autem introisset Capharnaum, accessit ad eum centurio. Haymo: For Capharnaum, which is interpreted, The town of fatness, or, The field of consolation, signifies the Church, which was gathered out of the Gentiles, which is replenished with spiritual fatness, according to that, "That my soul may be filled with marrow and fatness," [Ps 63:5] and under the troubles of the world is comforted concerning heavenly things, according to that, "Thy consolations have rejoiced my soul." [Ps 94:19] Hence it is said, "When he had entered into Capharnaum the centurion came to him." Augustinus de Verb. Dom: Iste centurio de gentibus erat: iam enim Iudaea gens habebat militem Romani imperii. Aug., Serm., 62, 4: This centurion was of the Gentiles, for Judaea had already soldiers of the Roman empire. Chrysostomus super Matth: Centurio autem iste primus fructus ex gentibus ad cuius fidei comparationem omnium Iudaeorum fides infidelitas est inventa: qui neque Christum audivit docentem, neque leprosum, cum mundaretur, aspexit, sed audita tantummodo sanitate leprosi, plus credidit quam audivit: erat enim in mysterio gentium futurarum, quae neque legem aut prophetas legerant de Christo, neque ipsum Christum mirabilia facientem viderant. Accessit ergo rogans, et dicens domine, puer meus iacet in domo paralyticus, et male torquetur. Vide autem bonitatem centurionis, qui pro salute servi sic sollicite festinabat, quasi non damnum pecuniae sed salutis passurus in morte illius. Nullam enim differentiam aestimabat inter servum et dominum: quia etsi dignitas in hoc saeculo diversa est inter illos, una tamen est illis natura. Fidem autem centurionis vide: quia non dixit: veni et salva eum; quia ille constitutus in omni loco erat praesens; sapientiam autem, quia non dixit: hic constitutus salva eum: sciebat enim quia potens est ad faciendum, sapiens ad intelligendum, misericors ad exaudiendum: ideo infirmitatem tantum exposuit, remedium autem sanitatis in potestate misericordiae eius dimisit, dicens et male torquetur: in quo apparet quia diligebat eum: nam unusquisque quem diligit, etsi modice fuerit taediatus, gravius eum putat habere quam habet.
Pseudo-Chrys.: This centurion was the first-fruits of the Gentiles, and in comparison of his faith, all the faith of the Jews was unbelief; he neither heard Christ teaching, nor saw the leper when he was cleansed, but from hearing only that he had been healed, he believed more than he heard; and so he mystically typified the Gentiles that should come, who had neither read the Law nor the Prophets concerning Christ, nor had seen Christ Himself work His miracles. He came to Him and besought Him, saying, "Lord, my servant lieth at home sick of the palsy, and is grievously afflicted." Mark the goodness of the centurion, who for the health of his servant was in so great haste and anxiety, as though by his death he should suffer loss, not of money, but of his well being. For he reckoned no difference between the servant and the master; their place in this world may be different, but their nature is one. Mark also his faith, in that he said not, Come and heal him, because that Christ who stood there was present in every place; and his wisdom, in that he said not, Heal him here on this spot, for he knew that He was mighty to do, wise to understand, and merciful to hearken, therefore he did but [p. 304] declare the sickness, leaving it to the Lord, by His merciful power to heal. "And he is grievously afflicted;" this shews how he loved him, for when any that we love is pained or tormented, thought it be but slightly, yet we think him more afflicted than he really is.
Rabanus: Omnia ista cum dolore cognominavit: et iacentem, et paralyticum, et male detentum: ideo ut animae suae angustias demonstraret, et dominum commoveret; sic debent omnes condolere servis, et eorum curam habere. Rabanus: All these things he recounts with grief, that he is "sick," that it is with "palsy;" that he is "grievously afflicted" therewith, the more to shew the sorrow of his own heart, and to move the Lord to have mercy. In like manner ought all to feel for their servants, and to take thought for them. Chrysostomus in Matth: Quidam autem dicunt, quoniam excusans se, hanc causam dixit propter quam non ipsum adduxit. Neque enim possibile erat dissolutum, cum torqueretur, et ad ultimas esset expirationes, portari. Ego autem signum hoc esse magnae fidei dico: quia enim sciebat quod sola iniunctio sufficeret ad restaurationem iacentis, superfluum aestimabat eum ducere. Chrys., Hom. xxvi: But some say that he says these things in excuse of himself, as reasons why he did not bring the sick man himself. For it was impossible to bring one in a palsy, in great torment, and at the point to die. But I rather think it a mark of his great faith; inasmuch as he knew that a word alone was enough to restore the sick man, he deemed it superfluous to bring him. Hilarius in Matth.: Iacentes autem in saeculo et peccatorum morbis dissolutae spiritualiter gentes aestimandae sunt, omnibus undique membris fluidis, et ad consistendi officium gradiendique corruptis; quarum salutis sacramentum in puero centurionis expletur, quem satis dictum sit principem esse gentium crediturarum. Quis autem sit hic princeps, canticum Moysi docet, ubi scilicet dicitur: constituit terminos gentium iuxta numerum Angelorum. Hilary: Spiritually interpreted, the Gentiles are the sick in this world, and afflicted with the diseases of sin, all their limbs being altogether unnerved, and unfit for their duties of standing and walking. The sacrament of their salvation is fulfilled in this centurion's servant, of whom it is sufficiently declared that he was the head of the Gentiles that should believe. What sort of head this is, the song of Moses in Deuteronomy teaches, "He set the bounds of the people according to the number of the Angels." [Deut 32:8] Remigius: Vel per centurionem designantur qui primi ex gentibus crediderunt, et perfecti in virtute fuerunt: centurio enim dicitur qui centum militibus praeest; centenarius autem numerus perfectus est. Recte ergo centurio pro puero suo rogat, quia primitiae gentium pro salute totius gentilitatis Deum rogaverunt. Remig.: Or, in the centurion are figured those of the Gentiles who first believed, and were perfect in virtue. For a centurion is one who commands a hundred soldiers; and a hundred is a perfect number. Rightly, therefore, the centurion prays for his servant, because the first-fruits of the Gentiles prayed to God for the salvation of the whole Gentile world. Hieronymus: Videns autem dominus centurionis fidem, humilitatem et providentiam, statim se iturum et sanaturum esse promittit; unde sequitur et ait illi Iesus: ego veniam, et curabo eum. Jerome: The Lord seeing the centurion's faith, humbleness, and thoughtfulness, straightway promises to go and heal him; "Jesus saith unto him, I will come and heal him." Chrysostomus in Matth: Quod numquam fecit, hic facit Iesus: ubique enim sequitur voluntatem supplicantium, hic autem praesilit, et non solum curare promittit, sed ire ad domum. Facit hoc, ut discamus centurionis virtutes. Chrys.: Jesus here does what He never did; He always follows the wish of the supplicant, but here He goes before it, and not only promises to heal him, but to go to his house. This He does, that we may learn the worthiness of the centurion. Chrysostomus super Matth: Nisi enim ille dixisset veniam, et curabo eum, numquam iste responderet non sum dignus. Deinde quoniam pro servo petebat, ideo ire promisit, ut nos doceat non colere magnos et contemnere modicos; sed pauperes et divites similiter honorare. Pseudo-Chrys.: Had not He said, "I will come and heal him," the other would never have answered, "I am not worthy." It was because it [p. 305] was a servant for whom he made petition, that Christ promised to go, in order to teach us not to have respect to the great, and overlook the little, but to honour poor and rich alike. Hieronymus: Sicut autem in centurione commendamus fidem, eo quod credidit paralyticum a salvatore posse sanari, ita patet humilitatis in hoc quod se iudicavit indignum cuius tectum dominus intraret; unde sequitur et respondens centurio, ait illi: domine, non sum dignus ut intres sub tectum meum. Jerome: As we commend the centurion's faith in that he believed that the Saviour was able to heal the paralytic; so his humility is seen in his professing himself unworthy that the Lord should come under his roof; as it follows, "And the centurion answered and said unto him, Lord, I am not worthy that thou shouldest come under my roof." Rabanus: Propter conscientiam enim vitae gentilis, gravari se magis dignatione putavit, quam iuvari, cuius etsi fide praeditus, nondum erat tamen sacramentis inunctus. Rabanus: Conscious of his gentile life, he thought he should be more burdened than profited by this act of condescension from Him with whose faith he was indeed endued, but with whose sacraments he was not yet initiated. Augustinus de Verb. Dom: Dicendo autem se indignum, praestitit dignum, non in cuius parietes, sed in cuius cor verbum Dei Christus intraret. Neque hoc diceret cum tanta fide et humilitate, nisi illum quem timebat intrare domum suam, corde gestaret: nam non erat magna felicitas, si Iesus intraret in parietes eius, et non esset in pectore eius. Aug.: By declaring himself unworthy, he shewed himself worthy, not indeed into whose house, but into whose heart, Christ the Word of God should enter. Nor could he have said this with so much faith and humility, had he not borne in his heart Him whom he feared to have in his house. And indeed it would have been no great blessedness that Jesus should enter within his walls, if He had not already entered into his heart. Severianus: Mystice autem hoc tectum, corpus est quod tegit animam: quod libertatem mentis caelesti visione in se concludit. Sed Deus neque habitare carnem, neque tectum nostri corporis dedignatur intrare. Chrysologus, Serm. 102: Mystically, his house was the body which contained his soul, which contains within it the freedom of the mind by a heavenly vision. But God disdains neither to inhabit flesh, nor to enter the roof of our body. Origenes: Nunc etiam quando sancti a Deo acceptabiles Ecclesiarum antistites sub tectum tuum intrant, tunc ibidem per eos dominus ingreditur; et tu sic aestimes quasi dominum suscipiens. Et quando corpus et sanguinem domini manducas et bibis, tunc dominus sub tectum tuum ingreditur; et tu ergo humilians teipsum dicas domine, non sum dignus. Ubi enim indigne ingreditur, ibi ad iudicium ingreditur accipienti. Pseudo-Origen, Hom. in div. 5: And now also when the heads of Churches, holy men and acceptable to God, enter your roof, then in them the Lord also enters, and do you think of yourself as receiving the Lord. And when you eat and drink the Lord's Body [ed. note: "I am not worthy, Lord, that Thou shouldest come unto me; but as Thou didst vouchsafe to lodge in a den or stable of brute beasts, &c." vid. Liturgy of St. John Chrys. also Bp. Andrew's Devotions, and our Communion Service. "We are not worthy so much as to gather up the crumbs under Thy Table, &c."], then the Lord enters under your roof, and you then should humble yourself, saying, "Lord, I am not worthy." For where He enters unworthily, there He enters to the condemnation of him who receives Him. Hieronymus: Prudentia autem centurionis apparet in hoc quod ultra corporis tegumen latentem vidit divinitatem, unde subiungit sed tantum dic verbo, et sanabitur puer meus. Jerome: The thoughtfulness of the centurion appears herein, that he saw the Divinity hidden beneath the covering of body; wherefore he adds, "But speak the word only, and my servant will be healed." Chrysostomus super Matth: Sciebat enim quoniam astabant illi invisibiliter Angeli ministrantes, qui omne verbum eius vertunt in opus; et quod si Angeli cessant, tamen infirmitates praeceptis eius vivacibus expelluntur. Pseudo-Chrys.: He knew that Angels stood by [p. 306] unseen to minister to Him, who turn every word of his into act; yea and should Angels fail, yet diseases are healed by His life-giving command. Hilarius in Matth.: Dicit etiam centurio puerum verbo posse sanari, quia salus gentium omnis ex fide est, et in praeceptis domini vita est universorum: et ideo subiungit dicens nam et ego homo sum sub potestate constitutus, habens sub me milites; et dico huic: vade, et vadit; et alii: veni, et venit; et servo meo: fac hoc, et facit. Hilary: Also he therefore says that it needed only a word to heal his son, because all the salvation of the Gentiles is of faith, and the life of them all is in the precepts of the Lord. Therefore he continues saying, "For I am a man set under authority, having soldiers under me; and I say to this man, Go, and he goeth; to another, Come, and he cometh; and to my servant, Do this, and he doeth it." Chrysostomus super Matth: Patris et filii mysterium spiritu sancto suggerente depinxit, ac si diceret: etsi ego sum sub potestate alterius, tamen habeo potestatem iubendi eis qui sub me sunt; sic et tu, quamvis sis sub potestate patris, scilicet inquantum homo, habes tamen potestatem iubendi Angelis. Sed forte dicet Sabellius volens ostendere eumdem esse patrem qui et filius est, sic hoc esse intelligendum: si ego sub potestate constitutus possum iubere, quanto magis tu, qui sub nullius es potestate? Sed hanc expositionem non recipit textus. Non enim dixit: si ergo homo sub potestate; sed dixit nam et ego homo sum sub potestate: in quo patet quod inter se et Christum non comparationis differentiam fecit; sed rationem similitudinis introduxit. Pseudo-Chrys.: He has here developed the mystery of the Father and the Son, by the secret suggestion of the Holy Spirit; as much as to say, Though I am under the command of another, yet have I power to command those who are under me; so also Thou, though under the command of the Father, in so far as Thou art Man, yet hast Thou power over the Angels. But Sabellius perhaps affirms, seeking to prove that the Son is the same as the Father, that it is to be understood thus; 'If I who am set under authority have yet power to command, how much more Thou who are under the authority of none.' But the words will not bear this exposition; for he said not, 'If I being a man under authority,' but, 'For I also am a man set under authority;' clearly not drawing a distinction, but pointing to a resemblance in this respect between himself and Christ. Augustinus de Verb. Dom: Si ego, qui sum sub potestate, iubendi habeo potestatem, quid tu potes, cui omnium serviunt potestates? Aug.: If I who am under command have yet power to command others, how much more Thou whom all powers serve! Glossa: Potes per Angelorum ministeria sine corporis praesentia dicere infirmitati ut recedat, et recedet; et sanitati ut veniat, et veniet. Gloss. ord.: Thou are able without Thy bodily presence, by the ministry of Thy Angels, to say to this disease, Go, and it will leave him; and to say to health, Come, and it shall come to him. Haymo: Possunt autem per subiectos centurionis, virtutes naturales intelligi, in quibus plurimi gentilium pollebant; vel etiam cogitationes bonae aut malae. Malis autem dicamus ut recedant, et recedent; sed bonas vocemus, et venient; servo quoque nostro, hoc est corpori, ut subiciatur voluntati divinae. Haymo: Or, we may understand by those that are set under the centurion, the natural virtues in which many of the Gentiles were mighty, or even thoughts good and bad. Let us say to the bad, Depart, and they will depart; let us call the good, and they shall come; and our servant, that is, our body, let us bid that it submit itself to the Divine will. Augustinus de Cons. Evang: Huic autem quod hic dicitur, videtur repugnare quod ait Lucas: cum audisset centurio de Iesu, misit ad eum seniores Iudaeorum, rogans eum ut veniret, et salvaret servum eius; et iterum quod: cum non longe esset a domo misit ad eum centurio amicos dicens: domine, noli vexari, non enim sum dignus ut sub tectum meum intres. Aug., De Cons. Evan., ii, 20: What is here said seems to disagree with Luke's account, "When the centurion heard concerning Jesus, he sent unto him elders of the Jews, beseeching him that he would come and heal his servant." [Luke 7:3] And again, "When he was come nigh to [p. 307] the house, the centurion sent friends unto him, saying, Lord, trouble not thyself, for I am not worthy that thou shouldest enter under my roof." Chrysostomus in Matth: Quidam autem dicunt, quoniam non est idem ille et hic; quod multas coniecturas habet. De illo enim ait Lucas quoniam synagogam nostram construxit, et gentem diligit; de isto autem ipse Iesus ait neque in Israel tantam fidem inveni; unde videtur Iudaeum illum esse. Mihi autem videtur idem hic et ille. Sed quando Lucas dicit quod misit ut veniat, blanditias Iudaeorum insinuavit. Conveniens enim est credere centurionem volentem abire, prohibitum esse a Iudaeis blandientibus, et dicentibus quoniam nos abimus et conducimus eum. Sed quando ab eorum imminentia erutus est, tunc misit, dicens: ne aestimes quod propter desidiam non veni, sed quia me indignum aestimavi ut te in domum meam susciperem. Quod autem Matthaeus ait non per amicos, sed per seipsum hoc eum dixisse, nihil contrarium est: uterque enim desiderium viri repraesentavit, et quoniam de Christo decentem opinionem habebat. Conveniens autem est opinari et ipsum, postquam misit amicos, ad venientem per se haec dicere. Si autem non hoc dixit Lucas, neque illud Matthaeus, non sibi contradicunt, sed complent quae ab invicem derelinquebantur. Chrys.: But some say that these are two different occurrences; an opinion which has much to support it. Of Him in Luke it is said, "He loveth our nation, and has built us a synagogue;" but of this one Jesus says, "I have not found so great faith in Israel;" whence it might seem that the other was a Jew. But in my opinion they are both the same person. What Luke relates that he sent to Jesus to come to him, betrays the friendly services of the Jews. We may suppose that when the centurion sought to go to Jesus, he was prevented by the Jews, who offered to go themselves for the purpose of bringing him. But as soon as he was delivered from their importunity, then be sent to say, Do not think that it was from want of respect that I did not come, but because I thought myself unworthy to receive you into my house. When then Matthew relates, that he spoke thus not through friends, but in his own person, it does not contradict Luke's account; for both have only represented the centurion's anxiety, and that he had a right opinion of Christ. And we may suppose that he first sent this message to Him by friends as He approached, and after, when He was come thither, repeated it Himself. But if they are relating different stories, then they do not contradict each other, but supply mutual deficiencies. Augustinus de Cons. Evang: Matthaeus ergo accessum centurionis ad dominum per alios factum compendio dicere voluit, quia fidem eius qua vere ad Deum acceditur laudavit, ut diceret non inveni tantam fidem in Israel. Lucas autem ideo totum ut gestum est aperuit, ut ex hoc intelligere cogeremur qualiter eum accepisse dixerit Matthaeus, qui mentiri non potuit. Aug.: Matthew therefore intended to state summarily all that passed between the centurion and the Lord, which was indeed done through others, with the view of commending his faith; as the Lord spoke, "I have not found so great faith in Israel." Luke, on the other hand, has narrated the whole as it was done, that so we might be obliged to understand in what sense Matthew, who could not err, meant that the centurion himself came to Christ, namely, in a figurative sense through faith. Chrysostomus in Matth: Neque enim est contrarium quod fabricavit synagogam, secundum Lucam, et quod hic ostenditur non esse Israelita: possibile enim est Iudaeum non existentem, et synagogam fabricasse, et gentem diligere. Chrys.: For indeed there is no necessary contradiction between Luke's statement, that he had built a synagogue, and this, that he was not an Israelite; for it was quite possible, that one who was not a Jew should have built a synagogue, and should love the nation.
Lectio 3 10 ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν, ἀμὴν λέγω ὑμῖν, παρ' οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον. 11 λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ ἀβραὰμ καὶ ἰσαὰκ καὶ ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν: 12 οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον: ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 13 καὶ εἶπεν ὁ Ἰησοῦς τῷ ἑκατοντάρχῃ, ὕπαγε, ὡς ἐπίστευσας γενηθήτω σοι. καὶ ἰάθη ὁ παῖς [αὐτοῦ] ἐν τῇ ὥρᾳ ἐκείνῃ.
10. When Jesus heard it, he marvelled, and said to them that followed, "Verily I say unto you, I have not found so great faith, no, not in Israel. 11. And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of Heaven. 12. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth." 13. And Jesus said unto the centurion, "Go thy way; and as thou hast believed, so be it done unto thee." And his servant was healed in the selfsame hour.
8 l. 385432>854328 l. 3 Chrysostomus in Matth: Sicut quod leprosus dixerat de Christi potestate, si vis, potes me mundare, Christi voce confirmatur, dicentis volo, mundare, ita et hic centurionem de Christi potestate testantem non solum non accusavit, sed etiam commendavit. Sed et amplius aliquid fecit: intensionem enim laudis Evangelista significans, dicit audiens autem Iesus miratus est. Chrys.: As what the leper had affirmed concerning Christ's power, "If thou will, thou canst cleanse me," was confirmed by the mouth of Christ, saying, "I will, be thou clean;" so here He did not blame the centurion for bearing testimony to Christ's authority, but even commended him. Nay more; it is something greater than commendation that the Evangelist signifies in the words, "But Jesus hearing marvelled." Origenes: Attende quantum sit aut quale quod Deus unigenitus miratur. Aurum, divitiae, regna, principatus in conspectu eius sunt tamquam umbra vel flos decidens: nihil ergo horum in conspectu Dei mirabile est, quasi magnum vel pretiosum, sed tantum fides: hanc miratur honorificans, hanc acceptabilem sibi aestimat. Pseudo-Origen, Hom. in Div. 5: Observe how great and what that is at which God the Only-begotten marvels. Gold, riches, principalities, are in His sight as the shadow or the flower that fadeth; in the sight of God none of these things is wonderful, as though it were great or precious, but faith only; this He wonders at, and pays honour to, this He esteems acceptable to Himself. Augustinus super Genesim contra Manichaeos: Quis autem in illo fecerat illam fidem, nisi ipse qui admirabatur? Quod si et alius eam fecisset, ut quid miraretur qui praescius erat? Quod ergo miratur dominus, nobis mirandum esse significat, quibus adhuc opus est sic moveri: omnes enim tales motus eius non perturbati animi signa sunt, sed docentis magisterium. Aug., super Gen. c. Man. i. 8: But who was He that had created this faith in him, but only He who now marvelled at it? But even had it come from any other, how should He marvel who know all things future? When the Lords marvels, it is only to teach us what we ought to wonder at; for all these emotions in Him are not signs of passion, but examples of a teacher. Chrysostomus in Matth: Unde plebe omni praesente admiratus esse dicitur, et aliis exemplum dedit, ut eum mirentur; sequitur enim et sequentibus se dixit: amen dico vobis: non inveni tantam fidem in Israel. Chrys.: Wherefore He is said to have thus wondered in the presence of all the people, giving them an example that they also should wonder at Him; for it follows, "And he said to them that followed, I have not found so great [p. 309] faith in Israel." Augustinus contra Faustum: Fidem laudat illius; non autem desertionem militiae imperavit. Aug., cont. Faust. xxii, 74: He praises his faith, but gives no command to quit his profession of a soldier. Hieronymus: Hoc autem de praesentibus loquitur, non de omnibus retro patriarchis et prophetis. Jerome: This He speaks of the present generation, not of all the Patriarchs and Prophets of past ages. Chrysostomus super Matth: Credidit enim Andreas, sed Ioanne dicente: ecce agnus Dei; credidit Petrus, sed evangelizante sibi Andrea; credidit Philippus, sed legendo Scripturas; et Nathanael prius signum divinitatis accepit, et sic fidei confessionem obtulit. Pseudo-Chrys.: Andrew believed, but it was after John had said, "Behold the Lamb of God;" [John 1:36] Peter believed, but it was by reading the Scriptures; and Nathanael first received a proof of His Divinity, and then spoke forth his confession of faith. Origenes: Iairus Israelis princeps pro filia sua petens, non dixit dic verbo, sed: veni velociter. Nicodemus de fidei sacramento audiens ait: quomodo potest hoc fieri? Maria et Martha dicunt: domine, si fuisses hic, frater meus non fuisset mortuus, quasi dubitantes quod ubique posset adesse Dei potentia. Pseudo-Origen: Jairus, a prince in Israel, making request for his daughter, said not, 'Speak the word,' but, 'Come quickly.' Nicodemus, hearing of the sacrament of faith, asks, "How can these things be?" [John 3:9] Mary and Martha say, "Lord, if thou hadst been here, my brother had not died;" [John 11:21] as though distrusting that God's power could be in all places at the same time. Chrysostomus super Matth: Aut si volumus fideliorem putare istum quam apostolos, ita testimonium Christi intelligendum est quod unumquodque bonum hominis secundum quantitatem personae illius laudatur: rusticum enim dicere aliquid sapienter, magnum est; quod de philosopho non est mirum: sic de centurione dictum est in nullo tantam fidem inveni in Israel. Pseudo-Chrys.: Or, if we would suppose [ed. note: The text of Pseudo-Chrys has 'si non sumus ausi putare.'] that his faith was greater than even that of the Apostles, Christ's testimony to it must be understood as though every good in a man should be commended relatively to his character; as it were a great thing in a countryman to speak with wisdom, but in a philosopher the same would be nothing wonderful. In this way it may be said of the centurion, In none other have I found so great faith in Israel. Chrysostomus in Matth: Non enim erit aequale Iudaeum credere et gentilem. Chrys.: For it is a different thing for a Jew to believe and for a Gentile. Hieronymus: Vel forte in centurione fides gentium praeponitur Israeli; unde subdit dico autem vobis, quod multi ab oriente et occidente venient. Jerome: Or perhaps in the person of the centurion the faith of the Gentiles is preferred to that of Israel; whence He proceeds, "But I say unto you, Many shall come from the east and from the west." Augustinus de Verb. Dom: Non omnes ait, sed multi; tamen ipsi ab oriente et occidente: istis duabus partibus totus orbis designatur. Aug., Serm., 62, 4: He says, not 'all,' but many; yet these from the east and west; for by these two quarters the whole world is intended. Haymo: Vel ab oriente veniunt qui statim illuminati transeunt; ab occidente hi qui persecutionem usque ad mortem toleraverunt pro fide; vel ab oriente quis venit, cum ab infantia Deo servire incipit; ab occidente, dum in ipsa decrepita aetate ad Deum convertitur. Haymo: Or; From the east shall come they, who pass into the kingdom as soon as they are enlightened; from the west they who have suffered persecution for the faith even unto death. Or, he comes from the east who has served God from a child; he from the west who in decrepit age has turned to God. Origenes: Sed quomodo alibi dicit, quod pauci sunt electi? Per diversas enim generationes pauci electi sunt, simul vero congregati in tempore visitationis multi invenientur. Sequitur et recumbent, non carnaliter iacentes, sed spiritualiter requiescentes; non temporaliter potantes, sed aeternaliter epulantes cum Abraham, Isaac et Iacob in regno caelorum, ubi lux, exultatio, gloria, et longaevitas vitae aeternae. Pseudo-Origen: How then does He say in another place, that "the chosen are few?" Because in each generation there are few that are chosen, but when all are gathered together in the day of visitation they shall be found many. "They shall sit down," not the [p. 310] bodily posture, but the spiritual rest, not with human food, but with an eternal feast, "with Abraham, Isaac, and Jacob, in the kingdom of heaven," where is light, joy, glory, and eternal length of days. Hieronymus: Quia autem Deus Abraham caeli conditor, pater Christi est, idcirco in regno caelorum est et Abraham, cum quo accubiturae sunt nationes quae crediderunt in Christum filium creatoris. Jerome: Because the God of Abraham, the Maker of heaven, is the Father of Christ, therefore also is Abraham in the kingdom of heaven, and with him will sit down the nations who have believed in Christ the Son of the Creator. Augustinus de Verb. Dom: Sicut autem videmus Christianos vocatos ad caeleste convivium, ubi est panis iustitiae, potus sapientiae, ita videmus et Iudaeos reprobatos; unde sequitur filii autem regni eicientur in tenebras exteriores: Iudaei scilicet, qui legem acceperunt, qui celebrant figuras omnium futurorum, qui tamen praesentia non agnoverunt. Aug.: As we see Christians called to the heavenly feast, where is the bread of righteousness, the drink of wisdom; so we see the Jews in reprobation. "The children of the kingdom shall be cast into outer darkness," that is, the Jews, who have received the Law, who observe the types of all things that were to be, yet did not acknowledge the realities when present. Hieronymus: Vel filios regni dicit Iudaeos, quia in eis Deus ante regnavit. Jerome: Or the Jews may be called "the children of the kingdom," because God reigned among them heretofore. Chrysostomus in Matth: Vel filios regni eos dicit quibus regnum erat praeparatum; quod et magis eos mordebat. Chrys.: Or, He calls them "the children of the kingdom," because the kingdom was prepared for them, which was the greater grief to them. Augustinus contra Faustum: Si ergo non commendavit Moyses populo Israel Deum, nisi Deum Abraham, Isaac et Iacob, eumque ipsum Christus commendat; non est conatus illum populum avertere a Deo suo; sed ideo minatus est eos ituros in tenebras exteriores, quod aversos videret eos a Deo suo, in cuius regno gentes vocatas ex toto orbe terrarum recubituras dicit cum Abraham, Isaac et Iacob: non ob aliud quam quod fidem tenuissent Dei Abraham, Isaac et Iacob: quibus non quasi in morte correctis, vel post passionem suam iustificatis testimonium dominus perhibeat. Aug., cont. Faust., xvi. 24: Moses set before the people of Israel no other God than the God of Abraham, Isaac, and Jacob, and Christ sets forth the very same God. So that so far was He from seeking to turn that people away from their own God, that He therefore threatened them with the outer darkness, because He saw them turned away from their own God. And in this kingdom He tells them the Gentiles shall sit down with Abraham, Isaac, and Jacob, for no other reason than that they held the faith of Abraham, Isaac, and Jacob. To these Fathers Christ gives His testimony, not as though they had been converted after death, or had received justification after His passion. Hieronymus: Tenebrae autem exteriores dicuntur, quoniam qui a domino expellitur foras, relinquit lumen. Jerome: It is called, "outer darkness," because he whom the Lord casts out leaves the light. Haymo: Quid autem ibi passuri sint, manifestat cum subdit ibi erit fletus et stridor dentium. Per metaphoram enim membrorum poenas describit tormentorum: solent enim oculi fumo tacti lacrymas producere, dentes vero a nimio frigore stridere. Ostenditur ergo quod reprobi in Inferno et calorem intolerabilem et frigus sustinebunt, secundum illud Iob: transient ab aquis nivium ad calorem nimium. Haymo: What they should suffer there, He shews when He adds, "There shall be weeping and gnashing of teeth." Thus in metaphor He describes the sufferings of the tormented limbs; the eyes shed tears when filled with smoke, and the teeth chatter together from cold. This shews that the wicked in hell shall endure both extreme cold and extreme heat: according to that in Job, "They shall pass from rivers of snow to the scorching heat." [Job 24:19] Hieronymus: Si autem fletus oculorum est, et stridor dentium ossa demonstrat, vera est corporum et eorumdem membrorum quae ceciderant resurrectio. Jerome: Weeping and gnashing of teeth are a proof of bones and body; truly then [p. 311] is there a resurrection of the same limbs, that sank into the grave. Rabanus: Vel stridor dentium prodit indignantis affectum, eo quod sero unumquemque poeniteat, sero sibi irascatur, quod tam pertinaci improbitate deliquit. Rabanus: Or; The gnashing of teeth expresses the passion of remorse; repentance coming too late and self-accusation that he had sinned with such obstinate wickedness. Remigius: Vel aliter. Tenebras exteriores appellat exteras nationes: quantum enim ad historiam attinet, praedicit dominus his verbis interitum Iudaeorum, quoniam propter infidelitatem ducendi erant captivi, et dispergendi per diversa regna terrarum: fletus enim ab igne solet fieri, stridor dentium a frigore. Illis ergo adscribitur fletus qui in calidioribus locis habitant, sicut in India et Aethiopia; stridor vero dentium illis adscribitur qui in frigidioribus locis commorantur, sicut est Hircania et Scythia. Remig.: Otherwise; By "other darkness," He means foreign nations; for these words of the Lord are a historical prediction of the destruction of the Jews, that they were to be led into captivity for their unbelief, and to be scattered over the earth; for tears are usually caused by heat, gnashing of teeth by cold. "Weeping" then is ascribed to those who should be dispersed into the warmer climates of India and Ethiopia, "gnashing of teeth" to those who should dwell in the colder regions, as Hyrcania and Scythia. Chrysostomus in Matth: Ne quis autem existimet blanditiarum esse haec verba quae dicta erant, credere facit signo; unde sequitur et dixit Iesus centurioni: vade, et sicut credidisti fiat tibi. Chrys.: But that none might suppose that these were nothing more than fair words, He makes them credible by the miracles following, "And Jesus said to the centurion, Go, and be it done to thee as thou hast believed." Rabanus: Quasi dicat: secundum mensuram fidei fiat tibi et ista gratia. Potest autem meritum domini etiam famulis suffragari, non solum merito fidei, sed etiam studio disciplinae; unde sequitur et sanatus est. Rabanus: As though He had said, According to the measure of thy faith, so be thy grace. For the merit of the Lord may be communicated even to servants not only through the merit of their faith, but through their obedience to rule. It follows, "And his servant was healed in the self-same hour." Chrysostomus in Matth: Ubi velocitatem admirare: neque enim solum curare, sed inopinate et in momento temporis hoc facere, virtutem Christi ostendebat. Chrys.: Wherein admire the speediness, shewing Christ's power, not only to heal, but to do it in a moment of time. Augustinus de Verb. Dom: Sicut enim dominus domum centurionis corpore non intravit, sed absens corpore, praesens maiestate, puerum sanavit, sic et in solo Iudaico populo corpore fuit; apud alias autem gentes, nec de virgine natus est, nec passus est, nec humana pertulit, nec divina mirabilia fecit; et tamen impletum est quod dictum erat: populus quem non cognovi, servivit mihi; in auditu auris obedivit mihi. Iudaea enim gens cognovit, et crucifixit; orbis terrarum audivit, et credidit. Aug., Serm., 62. 3: As the Lord did not enter the centurion's house with His body, but healed the servant, present in majesty, but absent in body; so He went among the Jews only in the body, but among other nations He was neither born of a Virgin, nor suffered, nor endured human sufferings, nor did divine wonders; and yet was fulfilled that which was spoken, "A people that I have not known hath served me, and hath obeyed me by the hearing of the ear." [Ps 18:43] The Jews behold, yet crucified Him; the world heard, and believed.
Lectio 4 14 καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν πέτρου εἶδεν τὴν πενθερὰν αὐτοῦ βεβλημένην καὶ πυρέσσουσαν: 15 καὶ ἥψατο τῆς χειρὸς αὐτῆς, καὶ ἀφῆκεν αὐτὴν ὁ πυρετός: καὶ ἠγέρθη καὶ διηκόνει αὐτῷ.
14. And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever. 15. And he touched her hand, and the fever left her: and she arose, and ministered unto them.
Rabanus: Postquam ostendit Matthaeus per leprosum totum genus humanum sanatum, et in servo centurionis gentilis populi sanationem, consequenter per socrum Petri designat curationem synagogae, cum dicit et cum venisset Iesus in domum Petri. Prius autem narrat de servo, quia maius miraculum fuit, et maior gratia in gentili converso; vel quia in fine saeculi synagoga est plenarie convertenda, cum plenitudo gentium subintraverit. Domus autem Petri in Bethsaida erat. Anselm: Matthew having in the leper shewn the healing [p. 312] of the whole human race, and in the centurion's servant that of the Gentiles, now figures the healing of the synagogue in Peter's mother-in-law. He relates the case of the servant, first, because it was the greater miracle, and the grace was greater in the conversion of the Gentile; or because the synagogue should not be fully converted till the end of the age when the fulness of the Gentiles should have entered in. Peter's house was in Bethsaida. Chrysostomus in Matth: Sed cur intravit in domum Petri? Mihi videtur cibum assumpturus; unde sequitur et surrexit, et ministrabat eis. Apud discipulos enim divertebat honorans eos, et avidiores ex hoc faciens. Attende autem Petri ad Christum reverentiam: habens enim socrum domi febricitantem, non traxit eum in domum, sed expectavit doctrinam compleri, et alios curari. Ab exordio enim erudiebatur quae aliorum erant sibi ipsi praeponere. Quocirca neque ipse eum inducit, sed Christus sponte adivit, postquam dixit centurio: non sum dignus ut intres sub tectum meum, monstrans quantum largiebatur discipulo. Non est autem dedignatus sub vilia tuguria piscatorum intrare, erudiens per omnia humanum conculcare tumorem. Et quandoque solum verbis curat, quandoque autem etiam manum extendit: unde et hic dicitur et tetigit manum eius, et dimisit eam febris. Non enim volebat semper cum superabundantia miracula facere: oportebat enim interim latere. Tangens autem corpus, non febrem extinxit solum, sed et puram tribuit sanitatem. Quia enim aegritudo curabilis erat, modo curationis suam virtutem ostendebat, faciendo quod ars medicinalis non operatur, ut scilicet simul perfectam restituat sanitatem; unde Evangelista hoc innuens dicit, quod surrexit, et ministrabat eis. Chrys., Hom. xxvii: Why did He enter into Peter's house? I think to take food; for it follows, "And she arose, and ministered to them." For He abode with His disciples to do them honour, and to make them more zealous. Observe Peter's reverence towards Christ; though his mother-in-law lay at home sick of a fever, yet he did not force Him thither at once, but waited till His teaching should be completed, and others healed. For from the beginning he was instructed to prefer others to himself. Wherefore he did not even bring Him thither, but Christ went in of Himself; purposing, because the centurion had said, "I am not worthy that thou shouldest come under my roof," to shew what He granted to a disciple. And He did not scorn to enter the humble hut of a fisherman, instructing us in every thing to trample upon human pride. Sometimes He heals by a word, sometimes He reaches forth His hand; as here, "He touched her hand, and the fever left her." For He would not always work miracles with display of surpassing power, but would sometimes be hid. By touching her body He not only banished the fever, but restored her to perfect health. Because her sickness was such as art could cure, He shewed his power to heal, in doing what medicine could not do, giving her back perfect health and strength at once; which is intimated in what the Evangelist adds, "And she arose, and ministered to them." Hieronymus: Natura enim hominum istiusmodi est ut post febrem magis lassescant corpora; et incipiente sanitate, aegrotationis mala sentiant. Verum sanitas quae confertur a domino, tota simul redit; nec sufficit esse sanatum, sed ut epitasis fortitudinis indicetur, additum est surrexit, et ministrabat eis. Jerome: For naturally the greatest weakness follows fever, and the evils of sickness begin to be felt as the patient begins to recover; but that health which is given by the Lord's power is complete at once. Gloss., non occ.: And it is not enough that she is cured, but strength is given her besides, for "she arose and ministered unto them." Chrysostomus in Matth: In hoc ergo quod dicitur, quod surrexit, et ministrabat eis, et Christi virtutis signum est, et affectus quem mulier erga Christum ostendebat. Chrys.: This, "she arose and ministered unto them," shews at once the Lord's power, and the woman's feeling towards Christ. Beda: Mystice autem domus Petri, lex vel circumcisio est: socrus est synagoga, quae quodammodo est mater Ecclesiae Petro commissae. Haec febricitat, quia invidiae aestibus laborabat, persequens Ecclesiam: cuius manum dominus tangit, quando carnalia eius opera in spiritualem usum convertit. Bede: Figuratively, Peter's house [p. 313] is the Law, or the circumcision, his mother-in-law the synagogue, which is at it were the mother of the Church committed to Peter. She is in a fever, that is, she is sick of zealous hate, and persecutes the Church. The Lord touches her hand, when He turns her carnal works to spiritual uses. Remigius: Vel per socrum Petri potest intelligi lex, quae secundum apostolum infirmabatur per carnem, idest carnalem intelligentiam. Sed cum dominus per mysterium incarnationis visibilis in synagoga apparuit, et opere legem implevit, et spiritualiter intelligendam docuit, mox ipsa sociata gratiae Evangelii, tantum robur accepit, ut quae fuerat ministra mortis et poenae, postmodum fieret vitae et gloriae. Remig.: Or by Peter's mother-in-law may be understood the Law, which according to the Apostle was made weak through the flesh, i.e. the carnal understanding. But when the Lord through the mystery of the Incarnation appeared visibly in the synagogue, and fulfilled the Law in action, and taught that it was to be understood spiritually; straightway it thus allied with the grace of the Gospel received such strength, that what had been the minister of death and punishment, because the minister of life and glory. Rabanus: Vel unaquaeque anima, quae carnis concupiscentiis militat, quasi febribus aestuat; sed manu misericordiae divinae tacta convalescit, et per continentiae frena carnis lasciviam constringit, et membris quibus servierat immunditiae, servit iustitiae. Rabanus: Or, every soul that struggles with fleshly lusts is sick of a fever, but touched with the hand of Divine mercy, it recovers health, and restrains the concupiscence of the flesh by the bridle of continence, and with those limbs with which it had served uncleanness, it now ministers to righteousness. Hilarius in Matth.: Vel in socru Petri vitiosa infidelitatis aestimatur affectio, cui adiacet libertas voluntatis, quae nos sibi quadam coniugii societate coniungit. Ergo ingressu domini in Petri domum, idest in corpus, curatur infidelitas peccatorum calore aestuans, et salvata officii famulatu ministrat. Hilary: Or; In Peter's wife's mother is shewn the sickly condition of infidelity, to which freedom of will is near akin, being united by the bonds as it were of wedlock. By the Lord's entrance into Peter's house, that is into the body, unbelief is cured, which was before sick of the fever of sin, and ministers in duties of righteousness to the Saviour. Augustinus de Cons. Evang: Hoc autem quando factum sit, idest post quid vel ante quid, non expressit Matthaeus: non enim post quod narratur, post hoc etiam factum necesse est intelligatur: nimirum tamen iste hic recoluisse intelligitur quod prius omiserat. Nam id Marcus hic narrat antequam illud de mundato leproso commemoret, quod post sermonem in monte habitum, de quo ipse tacuit, videtur interposuisse. Itaque et Lucas hoc post factum narrat, de socru Petri, post quod et Marcus: ante sermonem etiam quem prolixum interposuit, qui potest idem videri quem dicit habitum in monte Matthaeus. Quid autem interest, quis quo loco ponat, sive quod ex ordine inerit, sive quod omissum recolit, sive quod postea factum ante praeoccupat, dum tamen non adversetur eadem alia narranti, nec sibi nec alteri? Quia enim nullius in potestate est res opportune cognitas quo quisquam ordine recordetur, satis probabile est quod unusquisque Evangelistarum eo se ordine credidit debuisse narrare, quo voluisset Deus ea quae narrabat, eius recordationi suggerere. Quapropter ubi ordo temporum non apparet, nihil nostra interesse debet quem narrandi ordinem quilibet eorum tenuerit.
Aug., De Cons. Evan., ii, 21: When this miracle was done, that is, after what, or before what, Matthew has not said. For we need not understand that it took place just after that which it follows in the relation; he may be returning here to what he had omitted above. For Mark relates this after the cleansing of the leper, which should seem to follow the sermon on the mount, concerning which Mark is silent. Luke also follows the same order in relating this concerning Peter's mother-in-law as Mark; also inserting it before that long sermon which seems to be the same with Matthew's sermon on the mount. But what matters it in what order the events are told, whether something omitted before is brought in after, or what was done after is told earlier, so long as in the same story he does not contradict either another or himself? For as it is in no man's power to choose in what order he shall recollect the things he has once [p. 314] known, it is likely enough that each of the Evangelists thought himself obliged to relate all in that order in which it pleased God to bring to his memory the various events. Therefore when the order of time is not clear, it cannot import to us what order of relation any one of them may have followed.
Lectio 5 16 ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς: καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν: 17 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ ἠσαΐου τοῦ προφήτου λέγοντος, αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν.
16. When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: 17. That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
Chrysostomus in Matth: Quia multitudo credentium erat iam aucta, neque tempore impellente a Christo abscedere patiebantur, vespere ei infirmos adducunt; unde dicitur vespere autem facto obtulerunt ei Daemonia habentes. Chrys.: Because the multitude of believers was now very great, they would not depart from Christ, though time pressed; but in the evening they bring unto Him the sick. "When it was evening, they brought unto him many that had daemons." Augustinus de Cons. Evang: Per hoc autem quod dicit vespere autem facto, ad eiusdem diei tempus hoc pertinere satis indicatur, quamvis necesse non sit, ubi dicitur vespere facto, eiusdem diei vesperum accipere. Aug., De Cons. Evan., ii, 22: The words, "Now when it was evening," shew that the evening of the same day is meant. This would not have been implied, had it been only "when it was evening." Remigius: Christus autem Dei filius auctor humanae salutis, fons et origo totius pietatis, caelestem medicinam tribuebat; unde sequitur et eiciebat spiritus verbo, et omnes male habentes curavit. Daemones enim et morbos solo verbo repellebat, ut his signis et virtutibus ostenderet se ad salutem generis humani venisse. Remig.: Christ the Son of God, the Author of human salvation, the fount and source of all goodness, furnished heavenly medicine, "He cast out the spirits with a word, and healed all that were sick." Daemons and diseases He sent away with a word, that by these signs, and mighty works, He might shew that He was come for the salvation of the human race. Chrysostomus in Matth: Intende autem quantam multitudinem curatam transcurrunt Evangelistae; non unumquemque curatum enarrantes, sed uno verbo pelagus ineffabile miraculorum inducentes. Ne autem magnitudo miraculi incredulitatem immittat, si tantam plebem et varias aegritudines uno temporis momento curavit, inducit prophetam attestantem his quae fiebant; unde sequitur ut adimpleretur quod dictum est per Isaiam prophetam dicentem: ipse infirmitates nostras accepit. Chrys.: Observe how great a multitude of cured the Evangelist here runs through, not relating the case of each, but in one word introducing an innumerable flood of miracles. That the greatness of the miracle should not raise unbelief that so many people and so various diseases could be healed in so short a space, he brings forward the Prophet to bear witness to the things that were done, "That it might be fulfilled which was spoken by Esaias the Prophet, saying, Himself took our infirmities." Rabanus: Non ut sibi haberet, sed ut nobis auferret; et aegrotationes nostras portavit, ut quod pro imbecillitate virium ferre non poteramus, ille pro nobis portaret. Rabanus: "Took" them not that He should have them Himself, but that He should take them away from us; "and bare our [p. 315] sicknesses," in that what we were too weak to bear, He should bear for us. Remigius: Quia humanae naturae infirmitatem ad hoc suscepit ut nos infirmos faceret fortes atque robustos. Remig.: He took the infirmity of human nature so as to make us strong who had before been weak. Hilarius in Matth.: Et passione corporis sui, secundum prophetarum dicta, infirmitates humanae imbecillitatis absorbuit. Hilary: And by the passion of His body, according to the words of the Prophet, He absorbed all the infirmities of human weakness. Chrysostomus in Matth: Hoc autem de peccatis magis a propheta dictum esse videtur. Qualiter igitur Evangelista de aegritudinibus hoc exponit? Sed sciendum, quod vel historiae hic testimonium adaptavit, vel ostendit quoniam plures aegritudines ex peccatis sunt animarum: nam et ipsa mors a peccatis habet radicem. Chrys.: The Prophet seems to have meant this of sins; how then does the Evangelist explain it of bodily diseases? It should be understood, that either he cites the text literally, or he intends to inculcate that most of our bodily diseases have their origin in sins of the soul; for death itself has its root in sin. Hieronymus: Attendendum autem, quod omnes non mane, non meridie, sed ad vesperam curantur, quando sol occubiturus est, et quando granum tritici in terram moritur, ut multos afferat fructus. Jerome: It should be noted, that all the sick were healed not in the morning nor at noon, but rather about sunset; as a corn of wheat dies in the ground that it may bring forth much fruit. Rabanus: Solis enim occubitus passionem et mortem designat illius qui dixit: quamdiu sum in mundo, lux sum mundi; qui temporaliter vivens in carne, paucos Iudaeorum docuit; calcato autem regno mortis, omnibus per orbem gentilibus fidei dona promisit. Rabanus: Sunset shadows forth the passion and death of Him Who said, "While I am in the world, I am the light of the world." [John 9:5] Who while He lived temporally in the flesh, taught only a few of the Jews; but having trodden under foot the kingdom of death, promised the gifts of faith to all the Gentiles throughout the world.
Lectio 6 18 ἰδὼν δὲ ὁ Ἰησοῦς ὄχλον περὶ αὐτὸν ἐκέλευσεν ἀπελθεῖν εἰς τὸ πέραν. 19 καὶ προσελθὼν εἷς γραμματεὺς εἶπεν αὐτῷ, διδάσκαλε, ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ. 20 καὶ λέγει αὐτῷ ὁ Ἰησοῦς, αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. 21 ἕτερος δὲ τῶν μαθητῶν [αὐτοῦ] εἶπεν αὐτῷ, κύριε, ἐπίτρεψόν μοι πρῶτον ἀπελθεῖν καὶ θάψαι τὸν πατέρα μου. 22 ὁ δὲ Ἰησοῦς λέγει αὐτῷ, ἀκολούθει μοι, καὶ ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς.
18. Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. 19. And a certain Scribe came, and said unto him, "Master, I will follow thee whithersoever thou goest." 20. And Jesus saith unto him, "The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head." 21. And another of his disciples said unto him, "Lord, suffer me first to go and bury my father." 22. But Jesus said unto him, "Follow me; and let the dead bury their dead."
Chrysostomus in Matth: Quia Christus non solum corpora curabat, sed animam emendabat, et veram sapientiam monstrare voluit, non solum aegritudines solvendo, sed etiam nihil ad ostentationem faciendo; et ideo dicitur videns autem Iesus turbas multas circum se, iussit discipulos ire trans fretum. Faciebat autem hoc et simul moderata nos cupere docens, et invidiam Iudaicam mitigans, et docens nos nihil ad ostentationem facere. Chrys.: Because Christ not only healed the body, but purified the soul also, He desired to shew forth true wisdom, not only by curing diseases, but by doing nothing [p. 316] with ostentation; and therefore it is said, "Now when Jesus saw great multitudes about him, he commanded his disciples to cross over to the other side." This He did at once teaching us to be lowly, softening the ill-will of the Jews, and teaching us to do nothing with ostentation. Remigius: Vel hoc facit quasi homo volens turbarum importunitatem declinare. Erant autem ei affixi admirantes eum, et videre ipsum volentes. Quis enim discederet a talia miracula operante? Quis non in faciem eius simplicem vellet videre, et os talia loquens? Si enim Moyses glorificatam faciem habebat, et Stephanus sicut Angeli, intellige communem dominatorem qualem decens est tunc apparuisse; unde propheta dicit: speciosus forma prae filiis hominum. Remig.: Or; He did this as one desiring to shun the thronging of the multitude. But they hung upon Him in admiration, crowding to see Him. For who would depart from one who did such miracles? Who would not wish to look upon His open face, to see His mouth that spoke such things? For if Moses' countenance was made glorious, and Stephen's as that of an Angel, gather from this how it was to have been supposed that their common Lord must have then appeared; of whom the Prophet speaks, "Thy form is fair above the sons of men." [Ps 45:2] Hilarius in Matth.: Discipulorum autem nomen non duodecim tantum apostolis convenire aestimandum est: nam praeter apostolos plures fuisse discipulos legimus. Hilary: The name "disciples" is not to be supposed to be confined to the twelve Apostles; for we read of many disciples besides the twelve. Augustinus de Cons. Evang: Manifestum est autem alium esse diem quo iussit ire trans fretum, non eum qui sequitur illum in quo socrus Petri sanata est, quo die Marcus Lucasque eum in desertum exisse affirmant. Aug.: It is clear that this day on which they went over the lake was another day, and not that which followed the one on which Peter's mother-in-law was healed, on which day Mark and Luke relate that He went out into the desert. Chrysostomus in Matth: Vide autem qualiter turbas non simpliciter abicit, ut non offendat. Non enim dixit: recedite, sed ultro discipulos iussit abire, spem dans turbae eundi etiam illuc. Chrys.: Observe that He does not dismiss the multitudes, that He may not offend them. He did say to them, Depart ye, but bade His disciples go away from thence, thus the crowds might hope to be able to follow. Remigius: Sed quid inter iussionem Dei et transfretationem gestum sit, Evangelista studuit manifestare, cum ait et accedens unus Scriba ait illi: magister, sequar te quocumque ieris. Remig.: What happened between the command of the Lord given, and their crossing over, the Evangelist purposes to relate in what follows: "And one of the Scribes came to him and said, Master, I will follow thee whithersoever thou goest." Hieronymus: Iste Scriba, qui tantum litteram noverat occidentem, si dixisset: domine, sequar te quocumque ieris, non fuisset repulsus a domino; sed quia magistrum unum de pluribus aestimat, et litterator erat (quod significantius Graece dicitur grammateus), et non spiritalis auditor, ideo non habet locum in quo possit Iesus reclinare caput suum. Ostenditur autem nobis, et ob hoc Scribam repudiatum, quod signorum videns magnitudinem sequi voluerit salvatorem, ut lucra ex operum miraculis quaereret; hoc idem desiderans quod et Simon magus a Petro emere voluerat. Jerome: This Scribe of the Law who knew but the perishing letter, would not have been turned away had his address been, 'Lord, I will follow Thee.' But because he esteemed the Saviour only as one of many masters, and was a 'man of the letter' [margin note: literator] (which is better expressed in Greek, γραματευς) not a spiritual hearer, therefore he had no place where Jesus might lay His head. It is suggested to us that he sought to follow the Lord, because of His great miracles, for the sake of the gain to be derived from them; and was therefore rejected; seeking the same thing as did Simon [p. 317] Magus when he would have given Peter money. Chrysostomus in Matth: Vide etiam quantus est tumor: ita enim advenit et locutus est sicut dedignans cum turba annumerari, sed ostendens quoniam super multos est ipse. Chrys.: Observe also how great his pride; approaching and speaking as though he disdained to be considered as one of the multitude; desiring to shew that he was above the rest. Hilarius in Matth.: Vel aliter. Iste Scriba qui est unus ex doctoribus legis, an sit secuturus interrogat, quasi lege non contineretur hunc esse quem utiliter sequatur. Igitur infidelitatis affectum sub diffidentia interrogationis expressit: quia fidei assumptio non interroganda est, sed sequenda. Hilary: Otherwise; This Scribe being one of the doctors of the Law, asks if he shall follow Him, as though it were not contained in the Law that this is He whom it were gain to follow. Therefore He discovers the feeling of unbelief under the diffidence of his enquiry. For the taking up of the faith is not by question but by following. Chrysostomus in Matth: Respondet autem ei Christus, non ad interrogationem verborum, sed ad consilium obvians mentis; unde sequitur et dicit ei Iesus: vulpes foveas habent, et volucres caeli nidos; filius autem hominis non habet ubi caput suum reclinet; ac si dicat: Hieronymus: Quid me propter divitias et saeculi lucra cupis sequi, cum tantae sim paupertatis, ut nec hospitiolum quidem habeam, et tecto utar non meo? Chrys.: So Christ answers him not so much to what he had said, but to the obvious purpose of his mind. "Jesus saith unto him, The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head;" as though He had said; Jerome: . . Why do you seek to follow Me for the sake of the riches and gain of this world, when My poverty is such that I have neither lodging nor home of My own? Chrysostomus in Matth: Hoc autem non erat avertentis, sed arguentis quidem malum consilium, concedentis autem si vellet cum paupertatis expectatione sequi Christum. Et ut discas eius malitiam, audiens hoc et correctus non dixit: paratus sum sequi. Chrys.: This was not to send him away, but rather to convict him of evil intentions; at the same time permitting him if he would to follow Christ with the expectation of poverty. [And that you may learn of his malice, since he heard this, and did not accept correction and say "I am ready". Augustinus de Verb. Dom: Vel aliter. Filius hominis non habet ubi caput suum reclinet, scilicet in fide tua. Vulpes enim habent foveas, in corde tuo, quia dolosus es; volatilia caeli habent nidos, in corde tuo, quia elatus es. Dolosus et elatus non me sequeris: quomodo enim dolosus sequitur simplicitatem? Aug., Serm., 100, 1: Otherwise; "The Son of man hath not where to lay his head;" that is, in your faith. "The foxes have hole," in your heart, because you are deceitful. "The birds of the air have nests," in your heart, because you are proud. Deceitful and proud follow Me not; for how should guile follow sincerity? Gregorius Moralium: Vel aliter. Vulpes valde fraudulenta sunt animalia, quae in fossis vel specubus absconduntur; cumque apparuerint, nunquam rectis itineribus sed tortuosis anfractibus currunt; volucres vero alto volatu se sublevant. Nomine ergo vulpium dolosa atque fraudulenta, nomine autem volucrum haec eadem superba Daemonia designantur; ac si dicat: fraudulenta et elata Daemonia in corde tuo inveniunt habitationem suam; humilitas autem mea requiem in superba mente non invenit. Greg., Mor., xix. 1: Otherwise; The fox is a crafty animal, lying hid in ditches and dens, and when it comes abroad never going in a straight path, but in crooked windings; birds raise themselves in the air. By the foxes then are meant the subtle and deceitful daemons, by the birds the proud daemons; as though He had said; Deceitful and proud daemons have their abode in your heart; but my lowliness finds no rest in a proud spirit. Augustinus de quaest. Evang: Intelligitur enim miraculis motus, propter inanem iactantiam eum sequi voluisse, quam significant aves; finxisse autem discipuli obsequium, quae fictio vulpium nomine significata est. Aug., Quaest. in Matt., q. 5: He was moved to follow Christ because of the miracles; this vain desire of glory is signified by the birds; but he assumed the submissiveness of a disciple, which deceit is signified by the foxes. Rabanus: Haeretici autem in sua versutia confidentes significantur per vulpes, et maligni spiritus per volucres caeli, qui in corde Iudaici populi foveas et nidos, idest domicilia habebant. Sequitur alius autem de discipulis illius ait illi: domine, permitte me ire primum, et sepelire patrem meum. Rabanus: Heretics confiding in their art are signified by the foxes, the evil spirits by the birds of the air, who have their holes and their nests, that is, their abodes in the heart of the Jewish people. [p. 318] "Another of his disciples saith unto him, Lord, suffer me first to go and bury my father." Hieronymus: Quid simile est inter Scribam et discipulum? Ille magistrum vocat, hic dominum confitetur. Jerome: In what one thing is this disciple like the Scribe? The one called Him Master, the other confesses Him as his Lord. The one from filial piety asks permission to go and bury his father; the other offers to follow, not seeking a master, but by means of his master seeking gain for himself. Hilarius in Matth.: Iste pietatis occasione ad sepeliendum patrem ire desiderat, ille secuturum se quolibet ierit, promittit, non magistrum quaerens, sed ex magistro lucrum. Ille etiam discipulus non interrogat an sequatur; iam enim sequi se oportere credidit; sed permitti sibi orat sepelire patrem. Hilary: The disciple does not ask whether he shall follow Him; for he already believed that he ought to follow, but prays to be suffered first to bury his father. Augustinus de Verb. Dom: Dominus autem quando parat homines Evangelio, nullam excusationem vult interponi carnalis huius temporalisque pietatis; et ideo sequitur Iesus autem dixit ei: sequere me, et dimitte mortuos sepelire mortuos suos. Aug., Serm., 100, 1: The Lord when He prepares men for the Gospel will not have any excuse of this fleshly and temporal attachment to interfere, therefore it follows; "Jesus said unto him, Follow me, and leave the dead to bury their dead." Chrysostomus in Matth: Hoc autem dixit non iubens contemnere amorem qui est ad parentes, sed monstrans quoniam nihil caelestibus negotiis nobis magis necessarium esse oportet; quoniam cum toto studio his iungi debemus, et neque parum tardare, etiam si valde invitabilia et incitantia fuerint quae attrahunt. Quid enim magis necessarium erat quam sepelire patrem? Quid etiam facilius? Neque enim tempus multum consumendum erat. Per hoc etiam eum dominus a multis malis eripuit: puta luctibus et moeroribus, et ab his quae hic expectantur. Post sepulturam enim necesse iam erat et testamenta scrutari, et haereditatis divisionem, et alia huiusmodi: et ita fluctuationes ex fluctuationibus ei succedentes, longe eum a veritatis abducere portu potuerunt. Si autem adhuc tumultuaris, excogita quoniam multi infirmos non permittunt scire, nec ad momentum sequi; etiamsi pater aut mater aut filius sit qui defunctus est; nec ex hoc incusantur crudelitatis; sed contrarium crudelitatis esse. Et multo maius malum est abducere hominem a spiritualibus sermonibus, et maxime cum fuerint qui hoc compleant: erant enim qui completuri erant huius funeris sepulturam; unde dicit dimitte mortuos sepelire mortuos suos. Chrys.: This saying does not condemn natural affection to our parents, but shews that nothing ought to be more binding on us than the business of heaven; that to this we ought to apply ourselves with all our endeavours, and not to be slack, however necessary or urgent are the things that draw us aside. For what could be more necessary than to bury a father? What more easy? For it could not need much time. But in this the Lord rescued him from much evil, weeping, and mourning, and from the pains of expectation. For after the funeral there must come examination of the will, division of the inheritance, and other things of the same sort; and thus trouble following trouble, like the waves, would have borne him far from the port of truth. But if you are not yet satisfied, reflect further that oftentimes the weak are not permitted to know the time, or to follow to the grave; even though the dead be father, mother, or son; yet are they not charged with cruelty that hinder them; it is rather the reverse of cruelty. And it is a much greater evil to draw one away from spiritual discourse; especially when there were who should perform the rites; as here, "Leave the dead to bury their dead." Augustinus de Verb. Dom: Quasi dicat: pater tuus mortuus est. Sunt autem alii mortui, qui sepeliant mortuos suos, quia infideles sunt. Aug.: As much as to say; Thy father is dead; but there are also other dead who shall bury their dead, because they are in unbelief. Chrysostomus in Matth: In quo monstrat quoniam hic mortuus non erat eius: etenim qui defunctus erat, sicut aestimo, de numero infidelium erat. Si autem admiraris iuvenem, quoniam pro negotio ita necessario interrogavit Iesum, et non spontanee abiit, multo magis admirare quoniam et prohibitus permansit: quod non erat ingratitudinis, cum non propter desidiam fecerit, sed ut non intercideret negotium magis necessarium. Chrys.: This moreover shews that this dead man was not his; for, I suppose, he that was dead was of the unbelieving. If you wonder at the young man, that in a matter so necessary he should have asked Jesus, and not have gone away of his own accord, [p. 319] wonder much more that he abode with Jesus after he was forbidden to depart; which was not from lack of affection, but that he might not interrupt a business yet more necessary. Hilarius in Matth.: Item quia accepimus in dominicae orationis exordio ita primum precandum: pater noster, qui es in caelis, et in discipulo credentis populi persona est, admonetur quod pater sibi vivus in caelis est; deinde inter fidelem filium patremque infidelem ius paterni nominis non relinqui. Admonuit etiam non admisceri memoriis sanctorum mortuos infideles, et etiam eos esse mortuos qui extra Deum vivunt: ut idcirco mortui sepeliantur a mortuis: quia per Dei fidem vivos vivo oporteat adhaerere. Si autem mortuum sepelit mortuus, non debemus curam habere mortuorum, sed viventium; ne dum solliciti sumus de mortuis, nos quoque mortui appellemur. Hilary: Also, because we are taught in the beginning of the Lord's prayer, first to say, "Our Father, which art in heaven;" and since this disciple represents the believing people; he is here reminded that he has one only Father in heaven [margin note: Matt 23:9], and that between a believing son and an unbelieving father the filial relation does not hold good. We are also admonished that the unbelieving dead are not to be mingled with the memories of the saints; and that they are also dead who live out of God; and the dead are buried by the dead, because by the faith of God it behoves the living to cleave to the living (God). Jerome: But if the dead shall bury the dead, we ought not to be careful for the dead but for the living, lest while we are anxious for the dead, we ourselves should be counted dead. Gregorius Moralium: Mortui etiam mortuum sepeliunt, cum peccatores peccatoribus favent. Qui enim peccantem laudibus prosequuntur, extinctum sub verborum suorum aggere abscondunt. Greg., Mor., iv, 27: The dead also bury the dead, when sinners protect sinners. They who exalt sinners with their praises, hide the dead under a pile of words. Rabanus: Notandum est etiam in hac sententia, quia aliquando minora bona praetermittenda sunt pro utilitate maiorum. Rabanus: From this we may also take occasion to observe, that lesser goods are to be sometimes forfeited for the sake of securing greater. Augustinus de Cons. Evang: Quod autem Matthaeus dicit, tunc istud gestum esse quando iussit ut irent trans fretum, Lucas vero ambulantibus illis in via, non est contrarium; quia viam utique ambulabant, ut venirent ad fretum. Aug., De Cons. Evan., ii, 23: Matthew relates that this was done when He gave them commandment that they should go over the lake, Luke, that it happened as they walked by the way; which is no contradiction, for they must have walked by the way that they might come to the lake.
Lectio 7 23 καὶ ἐμβάντι αὐτῷ εἰς τὸ πλοῖον ἠκολούθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 24 καὶ ἰδοὺ σεισμὸς μέγας ἐγένετο ἐν τῇ θαλάσσῃ, ὥστε τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων: αὐτὸς δὲ ἐκάθευδεν. 25 καὶ προσελθόντες ἤγειραν αὐτὸν λέγοντες, κύριε, σῶσον, ἀπολλύμεθα. 26 καὶ λέγει αὐτοῖς, τί δειλοί ἐστε, ὀλιγόπιστοι; τότε ἐγερθεὶς ἐπετίμησεν τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη. 27 οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες, ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν;
23. And when he was entered into a ship, his disciples followed him. 24. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. 25. And his disciples came to him, and awoke him, saying, "Lord, save us: we perish." 26. And he saith unto them, "Why are ye fearful, O ye of little faith?" The he arose, and rebuked the winds and the sea; and there was a great calm. 27. But the men marvelled, saying, "What manner [p. 320] of man is this, that even the winds and the sea obey him!"
Origenes: Cum multa magna et miranda ostendisset Christus in terra, transit ad mare, ut ibidem excellentia opera demonstraret, quatenus terrae marisque dominum se esse cunctis ostenderet; unde dicitur et ascendente eo in naviculam, secuti sunt discipuli eius: non imbecilles, sed firmi et stabiles in fide. Hi ergo secuti sunt eum, non tantum gressus eius sequentes, sed magis sanctitatem comitantes. Pseudo-Origen, Hom. in div. vii: Christ having performed many great and wonderful things on the land, passes to the sea, that there also He might shew forth His excellent power, presenting Himself before all men as the Lord of both earth and sea. "And when he was entered into a boat, his disciples followed him," not being weak but strong and established in the faith. Thus they followed Him not so much treading in His footsteps, as accompanying Him in holiness of spirit. Chrysostomus in Matth: Accepit autem discipulos secum et in navi, ut ad utraque eos erigeret: et ad hoc quod in periculis non stupescerent, et ad hoc quod in honoribus moderata de se autumarent. Ut enim non magna de se saperent, propter hoc quod aliis dimissis eos retinuerat, permittit eos fluctuari. Ubi enim miraculorum ostensio erat, plebem permittit adesse; ubi autem tentationum et timorum arreptio, athletas orbis terrarum, quos exercitaturus erat, hos solos assumit. Chrys., Hom., xxviii: He took His disciples with Him, and in a boat, that they might learn two lessons; first, not to be confounded in dangers, secondly, to think lowly of themselves in honour. That they should not think great things of themselves because He kept them while He sent the rest away, He suffers them to be tossed by the waves. Where miracles were to be shewn, He suffers the people to be present; where temptations and fears were to be stilled, there He takes with Him only the victors of the world, whom He would prepare for strife. Origenes: Ingressus ergo naviculam fecit turbari mare; unde sequitur et ecce motus magnus factus est in mari, ita ut navicula operiretur fluctibus. Haec tempestas non ex se orta est, sed potestati paruit imperantis, qui educit ventos de thesauris suis. Facta est autem tempestas magna ut magnum opus ostenderetur: quia quanto magis fluctus naviculae irruebant, tanto magis discipulos timor conturbabat, ut plus desiderarent se liberari per mirabilia salvatoris. Pseudo-Origen: Therefore, having entered into the boat He cause the sea to rise; "And, to, there arose a great tempest in the sea, so that the boat was covered by the waves." This tempest did not arise of itself, but in obedience to the power of Him Who gave commandment, "who brings the winds out of his treasures." [Jer 10:13] There "arose a great tempest," that a great work might be wrought; because by how much the more the waves rushed into the boat, so much the more were the disciples troubled, and sought to be delivered by the wonderful power of the Saviour. Chrysostomus in Matth: Quia enim viderant alios Christi beneficia accepisse; non autem similiter aliquis aestimat quae in alienis corporibus fiunt et quae in seipso; oportuit per familiarem sensum eos potiri beneficiis Christi. Et ideo voluit hanc fieri tempestatem, ut per liberationem manifestiorem accipiant beneficii sensum. Erat autem haec turbatio typus futurarum tentationum, de quibus Paulus dicit: nolo vos ignorare, fratres, quoniam gravati sumus supra virtutem. Ut ergo daret tempus formidini, sequitur ipse vero dormiebat. Si enim vigilante eo facta fuisset tempestas, vel non rogassent, vel neque posse ipsum tale aliquid facere crederent. Chrys.: They had seen others made partakers of Christ's mercies, but forasmuch as no man has so strong a sense of those things that are done in the person of another as of what is done to himself, it behoved that in their own bodies they should feel Christ's mercies. Therefore He willed that this tempest should arise, that in their deliverance they might have a more lively sense of His goodness. This tossing of the sea was a type of their future trials of which Paul speaks, "I would not have you ignorant, brethren, how that we were troubled beyond our strength." [2 Cor 1:8] But that there might be time for their fear to arise, it follows, "But he was asleep." For if [p. 321] the storm had arisen while He was awake, they would either not have feared, or not have prayed Him, or would not have believed that He had the power to still it. Origenes: Est autem res mirabilis et stupenda: is qui numquam dormit neque dormitat, dormire dicitur. Dormiebat quidem corpore, sed vigilabat deitate; demonstrans quia verum humanum portabat corpus, quod corruptibile induerat. Corpore itaque dormiebat, ut apostolos faceret vigilare, et ne omnes nos unquam animo dormiamus. Tanto autem metu discipuli fuerant conterriti, et pene animo alienati, ut irruerent in eum; et non modeste ac leviter suggererent, sed turbulenter suscitarent eum; unde sequitur et accesserunt ad eum discipuli eius, et suscitaverunt eum dicentes: domine, salva nos, perimus. Pseudo-Origen: Wonderful, stupendous event! He that never slumbereth nor sleepeth, is said to be asleep. He slept with His body, but was awake in His Deity, shewing that He bare a truly human body which He had taken on Him, corruptible. He slept with the body that He might cause the Apostles to watch, and that we all should never sleep with our mind. With so great fear were the disciples seized, and almost beside themselves, that they rushed to Him, and did not modestly or gently rouse Him, but violently awakened Him, "His disciples came to him, and awoke him, saying, Lord, save us, we perish." Hieronymus: Huius signi typum in Iona legimus, quando ceteris periclitantibus ipse securus est, et dormit et suscitatur. Jerome: Of this miracle we have a type in Jonah, who while all are in danger is himself unconcerned, sleeps, and is awakened. Origenes: O veraces discipuli, salvatorem vobiscum habetis, et periculum timetis? Vita vobiscum est, et de morte solliciti estis? Sed respondeant: parvuli sumus, et adhuc infirmi, ideoque timemus; unde sequitur et dicit eis Iesus: quid timidi estis, modicae fidei? Quasi diceret: si potentem me super terram cognovistis, quare non creditis quia et in mari potens sim? Et si mors irrueret, nonne debuistis eam constantissime sustinere? Qui modicum credit, arguetur; qui nihil credit, contemnetur. Pseudo-Origen: O ye true disciples! ye have the Saviour with you, and do ye fear danger? Life itself is among you, and are ye afraid of death? They would answer, We are yet children, and weak; and are therefore afraid; whence it follows, "Jesus saith unto them, Why are ye afraid, O ye of little faith?" As though He had said, If ye have known me mighty upon earth, why believe ye not that I am also mighty upon the sea? And even though death were threatening you, ought ye not to support it with constancy? He who believes a little will be reasoned with; he who believes not at all will be neglected. Chrysostomus in Matth: Si autem aliquis dixerit, quoniam non fuit modicae fidei, accedentes excitare Iesum; hoc signum fuit quod non decentem de ipso opinionem habebant. Noverant enim quod excitatus poterat mare increpare; nondum autem quod dormiens. Propter hoc etiam neque praesentibus turbis hoc signum fecit, ut non accusentur modicae fidei; sed discipulos solum accipiens corrigit; et prius solvit turbationem aquarum; unde sequitur tunc surgens imperavit ventis et mari, et facta est tranquillitas magna. Chrys.: If any should say, that this was a sign of no small faith to go and rouse Jesus; it is rather a sign that they had not a right opinion concerning Him. They knew that when wakened He could rebuke the waves, but they did not yet know that He could do it while sleeping. For this cause He did not do this wonder in the presence of the multitudes, that they should not be charged with their little faith; but He takes His disciples apart to correct them, and first stills the raging of the waters. "Then he arose, and rebuked the winds and the sea, and there was a great calm." Hieronymus: Ex hoc autem loco intelligimus quod omnes creaturae sentiant creatorem: quibus enim imperatur, sentiunt imperantem: non errore haereticorum, qui omnia putant animantia sensibilia esse; sed maiestate conditoris, quae apud nos insensibilia sunt, illi sensibilia sunt. Jerome: From this passage we understand, that all creation is conscious of its Creator; for what may be rebuked and commanded is conscious of the mind commanding. I do not mean as some heretics hold, that the whole creation is [p. 322] animate [ed. note: Origen is accused of maintaining that the sun, moon, and stars had souls, (which had been originally created incorporeal, and for sinning had been united with the heavenly bodies,) that they were in consequence rational, that they knew, praised, and prayed to God through Christ, that they were liable to sin, and that they, and the elements also, would undergo the future judgment. vid. Jerom. ad. Avit. 4] - but by the power of the Maker things which to us have no consciousness have to Him. Origenes: Imperavit ergo ventis et mari; et de magno vento facta est tranquillitas magna: decet enim magnum magna facere; et ideo qui prius magnifice conturbavit profundum maris, nunc iterum tranquillitatem magnam fieri iussit, ut discipuli nimium conturbati magnifice laetarentur. Pseudo-Origen: Therefore He gave commandment to the winds and the sea, and from a great storm it because a great calm. For it behoves Him that is great to do great things; therefore He who first greatly stirred the depths of the sea, now again commands a great calm, that the disciples who had been too much troubled might have great rejoicing. Chrysostomus in Matth: In hoc etiam ostenditur quia omnis confestim soluta est tempestas, et neque semita turbationis remansit; quod quidem extraneum erat: cum enim naturaliter fluctuatio terminatur, usque ad multum tempus aquae concutiuntur; sed hic simul omnia solvebantur; ut quod de patre dictum est: dixit, et stetit spiritus procellae, hoc Christus opere implevit: solo enim verbo et praecepto mare sedavit et refrenavit. A visu autem et a somno, et ex utendo navigio, qui aderant, eum hominem aestimabant: propter hoc in admirationem ceciderunt; unde sequitur porro homines mirati sunt, dicentes: qualis est hic, quia venti et mare obediunt ei? Chrys.: Observe also that the storm is stilled at once entirely, and no trace of disturbance appears; which is beyond nature; for when a storm ceases in the course of nature, yet the water is wont to be agitated for some time longer, but here all is tranquility at once. Thus what is said of the Father, "He spake, and the storm of wind ceases," [Ps 107:25] this Christ fulfilled in deed; for by His word and bidding only He stayed and checked the waters. For from His appearance, from His sleeping, and His using a boat, they that were present supposed Him a man only, and on this account they fell into admiration of Him; "And the men marvelled, saying, What manner of man is this, for the winds and the sea obey him?" Glossa: Chrysostomus ponit hanc litteram qualis est hic homo? Somnus enim, et quod apparebat, hominem demonstrabat; sed mare et tranquillitas Deum ostendebat. Gloss., non occ.: Chrysostom explains thus, "What manner of man is this?" His sleeping and His appearance shewed the man; the sea and the calm pointed out the God. Origenes: Sed qui homines mirati sunt? Non putes hic apostolos significatos: nusquam enim invenimus praeter honorem cognominari domini discipulos; sed semper aut apostoli aut discipuli nominantur. Mirabantur ergo hi homines qui cum eo navigabant, quorum erat navicula. Pseudo-Origen: But who were the men that marvelled? You must not think that the Apostles are here meant, for we never find the Lord's disciples mentioned with disrespect; they are always called either the Disciples or the Apostles. They marvelled then who sailed with Him, whose was the boat. Hieronymus: Si autem quis contentiose voluerit eos qui mirabantur fuisse discipulos, respondebimus, recte homines appellatos, quia necdum noverant potentiam salvatoris. Jerome: But if any shall content that it was the disciples who wondered, we shall answer they are rightly spoken of as 'the men,' seeing they had not yet learnt the power of the Saviour. Origenes: Non autem interrogantes dicunt qualis est iste? Sed asserentes, quia iste talis est, cui venti et mare obediunt. Qualis ergo est iste? Idest, quantus, quam fortis, quam magnus? Iubet omni creaturae, et non supergreditur iussionem eius; soli homines resistunt, et ideo in iudicio damnabuntur. Mystice autem omnes in sanctae Ecclesiae navicula cum domino per hunc undosum supernatamus mundum. Ipse autem dominus pio obdormit somno, patientiam nostram et impiorum poenitentiam expectans. Pseudo-Origen: This is not a question, "What manner of man is this?" but an affirmation that He is one whom the winds and the sea obey, "What manner of man then is this?" that is, how powerful, how mighty, how great! He commands every [p. 323] creature, and they transgress not His law; men alone disobey, and are therefore condemned by His judgment. Figuratively; We are all embarked in the vessel of the Holy Church, and voyaging through this stormy world with the Lord. The Lord Himself sleeps a merciful sleep while we suffer, and awaits the repentance of the wicked. Hilarius in Matth.: Vel dormit, eo quod somno nostro consopiatur in nobis. Maxime autem id accidit ut a Deo auxilium in periculi metu speremus: atque utinam vel spes sera confidat se periculum posse evadere, Christi intra se vigilantis virtute. Hilary: Or; He sleeps, because by our sloth He is cast asleep in us. This is done that we may hope aid from God in fear of danger; and that hope though late may be confident that it shall escape danger by the might of Christ watching within. Origenes: Alacriter ergo accedamus ad eum, cum propheta dicentes: exurge, quare obdormis, domine? Et ipse imperabit ventis, idest Daemonibus, qui concitant fluctus, idest principes huius mundi, ad persecutiones sanctis immittendas, facietque tranquillitatem magnam circa corpus et spiritum, pacem Ecclesiae, et serenitatem mundo. Pseudo-Origen: Let us therefore come to Him with joy, saying with the Prophet, "Arise, O Lord, why sleepest thou?" [Ps 44:23] And He will command the winds, that is, the daemons, who raise the waves, that is, the rulers of the world, to persecute the saints, and He shall make a great calm around both body and spirit, peace for the Church, stillness for the world. Rabanus: Vel aliter. Mare est aestus saeculi; navicula quam Christus ascendit, intelligitur arbor crucis, cuius auxilio fideles, transactis mundi fluctibus, perveniunt ad caelestem patriam, quasi ad littus securum, in qua Christus una cum suis ascendit; unde post ait: qui vult venire post me, abneget semetipsum, et tollat crucem suam, et sequatur me. Cum ergo Christus in cruce positus fuisset, motus magnus factus est: quia commotae sunt mentes discipulorum de eius passione, et navicula operta est fluctibus: quia tota vis persecutionis circa crucem Christi fuit, ubi scilicet morte occubuit; unde dictum est ipse vero dormiebat. Suum dormire, mori est. Excitant autem discipuli dominum, dum turbati morte, maximis votis resurrectionem quaerunt dicentes salva, resurgendo, quia perimus, turbatione tuae mortis. Ipse vero resurgens increpat duritiam cordis eorum, ut alibi legitur. Imperavit autem ventis, quia Diaboli superbiam stravit; imperavit mari, quia vesaniam Iudaeorum disiecit; et facta est tranquillitas magna, quia sedatae sunt mentes discipulorum visa resurrectione. Rabanus: Otherwise; The sea is the turmoil of the world; the boat in which Christ is embarked is to be understood the tree of the cross, by the aid of which the faithful having passed the waves of the world, arrive in their heavenly country, as on a safe shore, whither Christ goes with His own; whence He says below, "He that will come after me, let him deny himself, and take up his cross, and follow me." [Matt 16:24] When then Christ was fixed on the cross, a great commotion was raised, the minds of His disciples being troubled at His passion, and the boat was covered by the waves. For the whole strength of persecution was around the cross of Christ, on which He died; as it is here, "But he was asleep." His sleep is death. The disciples awaken the Lord, when troubled at His death; they seek His resurrection with earnest prayers, saying, "Save us," by rising again; "we perish," by our trouble at Thy death. He rises again, and rebukes the hardness of their hearts, as we read in other places. "He commands the winds," in that He overthrew the power of the Devil; "He commanded the sea," in that He disappointed the malice of the Jews; "and there was a great calm," because the minds of the disciples were calmed when they beheld His resurrection. Glossa: Vel navicula est Ecclesia praesens, in qua Christus cum suis mare saeculi transit, aquas persecutorum compescit. Unde miremur, et gratias agamus. Bede: Or; The boat is the present Church, in which Christ passes over the sea of this world with His [p. 324] own, and stills the waves of persecution. Wherefore we may wonder, and give thanks.
Lectio 8 28 καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν γαδαρηνῶν ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν, ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης. 29 καὶ ἰδοὺ ἔκραξαν λέγοντες, τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; 30 ἦν δὲ μακρὰν ἀπ' αὐτῶν ἀγέλη χοίρων πολλῶν βοσκομένη. 31 οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες, εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων. 32 καὶ εἶπεν αὐτοῖς, ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθον εἰς τοὺς χοίρους: καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν. 33 οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγγειλαν πάντα καὶ τὰ τῶν δαιμονιζομένων. 34 καὶ ἰδοὺ πᾶσα ἡ πόλις ἐξῆλθεν εἰς ὑπάντησιν τῷ Ἰησοῦ, καὶ ἰδόντες αὐτὸν παρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν.
28. And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. 29. And, behold, they cried out, saying, "What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?" 30. And there was a good way off from them a herd of many swine feeding. 31. So the devils besought him, saying, "If thou cast us out, suffer us to go away into the herd of swine." 32. And he said unto them, "Go." And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. 33. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. 34. And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.
Chrysostomus in Matth: Quidam homines Christum hominem esse dicebant: venerunt Daemones divinitatem eius divulgantes, ut qui mare procellosum et rursus quietum non audierunt, Daemones audirent clamantes; unde dicitur et cum venisset trans fretum in regionem Gerasenorum, occurrerunt ei duo homines habentes Daemonia. Chrys.: Because there were who thought Christ to be a man, therefore the daemons came to proclaim His divinity, that they who had not seen the sea raging and again still, might hear the daemons crying; "And when he was come to the other side in the country of the Gergesenes, there met him two men having daemons." Rabanus: Gerasa urbs est Arabiae trans Iordanem, iuncta monti Galaad, quam tenuit tribus Manasse, non longe a stagno Tiberiadis, in quo porci praecipitati sunt. Rabanus: Gerasa is a town of Arabia beyond Jordan, close to Mount Gilead, which was in the possession [p. 325] of the tribe of Manasseh, not far from the lake of Tiberias, into which the swine were precipitated. Augustinus de Cons. Evang: Quod autem Matthaeus duos dicit fuisse qui Daemonia patiebantur, Marcus autem et Lucas unum commemorant, intelligas unum eorum fuisse personae alicuius clarioris et famosioris, quem regio illa maxime dolebat, et pro cuius salute plurimum satagebat, de quo facti huius fama praeclarius fragravit. Aug., De. Cons. Evan., ii, 24: Whereas Matthew relates that there were two who were afflicted with daemons, but Mark and Luke mention only one, you must understand that one of them was a person of note, for whom all that country was in grief, and about whose recovery there was much care, whence the fame of this miracle was the more noised abroad. Chrysostomus in Matth: Vel Lucas et Marcus unum eorum saeviorem elegerunt: unde et eius calamitatem exprimunt. Lucas enim dicit, quod ruptis vinculis agebatur in deserto; Marcus autem quia et lapidibus seipsum intercidebat; nec tamen dicunt quoniam unus solus erat, ne Matthaeo contraria dicere viderentur. Per hoc autem quod subditur, de monumentis exeuntes, perniciosum dogma imponere volebant, scilicet quod animae morientium Daemones fiant; unde multi aruspicum occidunt pueros, ut animam eorum cooperantem habeant; propter quod et daemoniaci clamant, quoniam anima illius ego sum. Non est autem anima defuncti quae clamat; sed Daemon hoc fingit, ut decipiat audientes. Si enim in alterius corpus animam mortui possibile esset intrare, multo magis in corpus suum. Sed neque habet rationem, iniqua passam animam cooperari iniqua sibi facienti, vel hominem posse virtutem incorpoream in aliam transmutare substantiam, scilicet animam in substantiam Daemonis. Neque enim in corporibus hoc machinari quis potest, ut in hominis corpus transmutet asini corpus: neque enim rationabile est animam a corpore separatam hic iam oberrare. Iustorum enim animae in manu Dei sunt; unde et quae puerorum; neque enim malae sunt. Sed et quae peccatorum sunt, confestim hinc abducuntur: et hoc manifestum est ex Lazaro et divite. Quia vero nullus eos afferre audebat ad Christum propter saevitiam horum daemoniacorum, Christus ad eos vadit. Quae quidem eorum saevitia designatur, cum subditur saevi nimis, ita ut nemo posset transire per viam illam. Sed quia alios prohibebant pertransire, obstruentem sibi viam invenerunt. Etenim flagellabantur invisibiliter, intolerabilia patientes ex Christi praesentia; unde sequitur et ecce clamaverunt dicentes: quid nobis et tibi, Iesu fili Dei?
Chrys.: Or; Luke and Mark chose to speak of one who was more grievously afflicted; whence also they add a further description of his calamity; Luke saying that he brake his bonds and was driven into the desert; Mark telling that he ofttimes cut himself with stones. But they neither of them say that there was only one, which would be to contradict Matthew. What is added respecting them that they "came from among the tombs," alludes to a mischievous opinion, that the souls of the dead became daemons. Thus many soothsayers use to kill children, that they may have their souls to cooperate with them; and daemoniacs also often cry out, I am the spirit of such an one. But it is not the soul of the dead man that then cries out, the daemon assumes his voice to deceive the hearers. For if the soul of a dead man has power to enter the body of another, much more might it enter its own. And it is more unreasonable to suppose that a soul that has suffered cruelty should cooperate with him that injured it, or that a man should have power to change an incorporeal being into a different kind of substance, such as a human soul into the substance of a daemon. For even in a material body, this is beyond human power; as, for example, no man can change the body of a man into that of an ass. And it is not reasonable to think that a disembodied spirit should wander to and for on the earth. "The souls of the righteous are in the hand of God;" [Wis 3:1] therefore those of young children must be so, seeing they are not evil. And the souls of sinners are at once conveyed away from hence, as is clear from Lazarus, and the rich man. Because none dared to bring them to Christ because of their fierceness, therefore Christ goes to them. This their fierceness is intimated when it is added, "Exceeding fierce, so that no man might pass that way." So they who hindered all others from passing that [p. 326] way, found one now standing in their way. For they were tortured in an unseen manner, suffering intolerable things from the mere presence of Christ. "And, to, they cried out, saying, What have we to do with thee, Jesus, thou Son of David?"
Hieronymus: Non est autem voluntatis ista confessio, quam praemium sequitur confitentium: sed necessitatis extorsio, quae cogit invitos. Velut si servi fugitivi post multum temporis dominum suum videant, nihil aliud nisi de verberibus deprecantur; sic et Daemones cernentes dominum in terris repente versari, ad eos iudicandos se venisse credebant. Ridiculum autem putant quidam Daemonia scire filium Dei, et Diabolum ignorare, eo quod minoris malitiae sint isti quam ille cuius satellites sunt, cum omnis scientia discipulorum ad magistrum referenda sit. Jerome: This is no voluntary confession followed up by a reward to the utterer, but one extorted by the compulsion of necessity. A runaway slave, when after long time he first beholds his master, straight thinks only of deprecating the scourge; so the daemons, seeing the Lord suddenly moving upon the earth, thought He was come to judge them. Some absurdly suppose that these daemons knew the Son of God, while the Devil knew Him not, because their wickedness was less than his. But all the knowledge of the disciple must be supposed in the Master. Augustinus de Civ. Dei: Tantum autem innotuit eis Deus, quantum voluit; tantum autem voluit, quantum oportuit. Innotuit ergo eis non per id quod vita aeterna est, et lumen quod illuminat pios; sed per quaedam temporalia suae virtutis effecta, et occultissimae praesentiae signa, quae angelicis spiritibus etiam malignis potius quam infirmitati hominum possunt esse perspicua. Aug., City of God, book 9, ch. 21: God was so far known to them as it was His pleasure to be known; and He pleased to be known so far as it was needful. He was known to them therefore not as He is Life eternal, and the Light which enlightens the good, but by certain temporal effects of His excellence, and signs of His hidden presence, which are visible to angelic spirits though evil, rather than to the infirmity of human nature. Hieronymus: Sed tamen tam Daemones quam Diabolus suspicari magis filium Dei quam nosse intelligendi sunt. Jerome: But both the Devil and the daemons may be said to have rather suspected, than known, Jesus to be the Son of God. Augustinus de quaest. Nov. et Vet. Testam: Quod autem Daemones clamant quid nobis et tibi, Iesu fili Dei? Magis ex suspicione quam ex cognitione dixisse credendi sunt. Si enim cognovissent, numquam dominum gloriae crucifigi permisissent. Pseudo-Aug., Quaest. V. et. N.T., 9, 55: When the daemons cry out, "What have we to do with thee, Jesus, thou Son of God?" we must suppose them to have spoken from suspicion rather than knowledge. "For had they known him, they never would have suffered the Lord of glory to be crucified." [1 Cor 2:8] Remigius: Sed quotiescumque eius virtute torquebantur, et signa et miracula facientem videbant, aestimabant eum esse filium Dei: postquam videbant eum esurire, sitire et his similia pati, dubitabant, et credebant hominem purum. Considerandum est, quod etiam Iudaei increduli dicentes Christum in Beelzebub eiecisse Daemonia, et Ariani dicentes eum esse creaturam, non solum iudicio Dei, sed etiam Daemonum confessione damnari merentur, qui Christum filium Dei dicunt. Recte autem dicunt quid nobis et tibi, Iesu fili Dei? Hoc est, nihil commune est nostrae malitiae et tuae gratiae: quia, secundum apostolum nulla societas est lucis ad tenebras. Remig.: But as often as they were tortured by His excellent power, and saw Him working signs and miracles, they supposed Him to be the Son of God; when they saw Him hungry and thirsty, and suffering such things, they doubted, and thought Him mere man. It should be considered that even the unbelieving Jews when they said that Christ cast out daemons in Beelzebub, and the Arians who said that He was a creature, deserve condemnation not only on God's sentence, but on the confession of the daemons, who declare Christ to be the Son of God. Rightly do they say, "What have we to do with thee, Jesus, thou Son of God?" that is, our malice and Thy grace have nothing in common, according to that the Apostle speaks, [p. 327] "There is no fellowship of light with darkness." [2 Cor 6:14] Chrysostomus in Matth: Ut autem non videretur adulationis hoc esse, ab experientia clamabant, dicentes venisti ante tempus torquere nos. Chrys.: That this should not be thought to be flattery, they cry out what they were experiencing, "Art thou come to torment us before the time?" Augustinus de Civ. Dei: Sive quia subitum illis fuit quod futurum quidem, sed tardius opinabantur; sive quia perditionem suam hanc ipsam dicebant, quia fiebat ut eorum cognitio sperneretur; et hoc erat ante tempus iudicii, quo aeterna damnatione puniendi sunt. Aug., City of God, book 8, ch. 23: Either because that came upon them unexpectedly, which they looked for indeed, but supposed more distant; or because they thought their perdition consisted in this, that when known they would be despised; or because this was before the day of judgment, when they should be punished with eternal damnation. Hieronymus: Praesentia etiam salvatoris tormenta sunt Daemonum. Jerome: For the presence of the Saviour is the torment of daemons. Chrysostomus in Matth: Non autem poterant dicere se non peccasse, quia eos Christus invenerat mala operantes, et facturam Dei punientes; unde aestimabant propter superabundantiam malorum quae fecerant, quod non expectaretur in eis tempus extremae punitionis, quae erit in die iudicii. Chrys.: They could not say they had not sinned, because Christ had found them doing evil, and marring the workmanship of God; whence they supposed that for their more abundant wickedness the time of the last punishment which shall be at the day of judgment should not be tarried for to punish them. Augustinus de Cons. Evang: Quod autem verba Daemonum diversimode ab Evangelistis sunt dicta, non habet aliquid scrupuli: cum vel in unam redigi sententiam, vel omnia dicta possint intelligi: nec quia pluraliter apud Matthaeum, apud alios autem singulariter loquitur; cum et ipsi narrent, quod interrogatus quid vocaretur, legionem se esse respondit, eo quod multa essent Daemonia. Sequitur erat autem non longe ab eis grex porcorum multorum pascens. Daemones autem rogabant eum, dicentes: si eicis nos hinc, mitte nos in porcos. Aug., De Cons. Evan., ii, 24: Though the words of the daemons are variously reported by the three Evangelists, yet this is no difficulty; for they either all convey the same sense, or may be supposed to have been all spoken. Nor again because in Matthew they speak in the plural, in the others in the singular number; because even the other two Evangelists relate that when asked his name, he answered, Legion, shewing that the daemons were many. "Now there was not far from thence a herd of many swine feeding; and the daemons prayed him, saying, If thou cast us out hence, send us into the swine. Gregorius Moralium: Scit enim Diabolus, quia quodlibet agere ex semetipso non sufficit; quia nec per semetipsum in eo quod est spiritus existit. Greg., Mor., ii, 10: For the Devil knows that of himself he has no power to do any thing, because it is not of himself that he exists as a spirit. Remigius: Sed ideo non petierunt ut in homines mitterentur, quia illum cuius virtute torquebantur, humanam speciem gestare videbant. Nec etiam petierunt ut in pecora mitterentur, quia pecora, Dei praecepto, munda sunt animalia, et tunc in templo Dei offerebantur. Prae aliis autem immundis in porcos mitti petierunt, quia nullum animal est immundius porco: unde et porcus dicitur quasi spurcus, eo quod in spurcitiis delectetur: sic et Daemones spurcitiis peccatorum delectantur. Non autem petierunt ut in aerem mitterentur propter nimiam cupiditatem nocendi hominibus. Sequitur et ait illis: ite. Remig.: They did not ask to be sent into men, because they saw Him by whose excellence they were tortured existing in human shape. Nor did they ask to be sent into sheep, because sheep are by God's institution clean animals, and were then offered in the temple of God. But they requested to be sent into the swine rather than into any of the other unclean animals, because this is of all animals the most unclean; whence also it has its name 'porcus,' as being 'spurens,' filthy, and delighting in filthiness; and daemons also delight in the filthiness of sin. They did not pray that they might be sent into the air, because of their eager desire of hurting [p. 328] men. "And he saith unto them, Go." Chrysostomus in Matth: Non autem hoc fecit Iesus quasi a Daemonibus persuasus, sed multa hinc dispensans: unum quidem ut instruat magnitudinem nocumenti Daemonum, qui illis hominibus insidiabantur; aliud, ut discant omnes quoniam neque adversus porcos audent, nisi ipse concesserit; tertium, ut ostendat quod graviora in illos homines operati essent quam in porcos, nisi essent homines illi inter calamitates divina providentia adiuti: magis enim odio habent homines quam irrationalia. Per hoc autem manifestum est, quoniam nullus est qui non potiatur divina providentia. Si autem non omnes similiter neque secundum unum modum, et haec etiam providentiae maxima species est; ad id enim quod unicuique expedit, providentia ostenditur. Cum praedictis autem et aliud ex hoc discimus: quoniam non communiter omni providet solum, sed singulariter unicuique: quod in daemoniacis his aliquis aspiciet manifeste: qui olim suffocati essent, nisi divina procuratione potiti essent. Propterea etiam concessit abire in gregem porcorum, ut qui regiones habitabant illas, discant eius virtutem. Ubi enim nullus eum cognoverat, fulgere faciebat miracula, ut eos in suae divinitatis cognitionem trahat. Chrys.: Jesus did not say this, as though persuaded by the daemons, but with many designs therein. One, that He might shew the mighty power to hurt of these daemons, who were in possession of the two men; another, that all might see that they had no power against the swine unless by His sufferance; thirdly, to shew that they would have done more grievous hurt to the men, had they not even in their calamities been aided by Divine Providence, for they hate men more than irrational animals. By this it is manifest that there is no man who is not supported by Divine Providence; and if all are not equally supported by it, neither after one manner, this is the highest characteristic of Providence, that it is extended to each man according to his need. Besides the above-mentioned things, we learn also that He cares not only for the whole together, but for each one in particular; which one may see clearly in these daemoniacs, who would have been long before choked in the deep, had not Divine care preserved them. He also permitted them to go into the herd of swine, that they that dwelt in those parts might know His power. For where He was known to none, there He makes His miracles to shine forth, that He may bring them to a confession of His divinity. Hieronymus: Non ergo ut concederet salvator Daemonibus quod petebant, dixit ite, sed ut per interfectionem porcorum, hominibus salutis occasio praeberetur. Sequitur at illi exeuntes, scilicet ab hominibus, abierunt in porcos; et ecce magno impetu abiit totus grex praeceps in mare, et mortui sunt in aquis. Erubescat Manichaeus. Si de eadem substantia et ex eadem origine hominum bestiarumque sunt animae, quomodo ob unius hominis vel duorum salutem, duo millia porcorum suffocantur? Jerome: The Saviour bade them go, not as yielding to their request, but that by the death of the swine, an occasion of man's salvation might be offered. "But they went out, (to wit, out of the men,) and went into the swine; and, lo, the whole herd rushed violently headlong into the sea, and perished in the waters." Let Manichaeans blush; if the souls of men and of beasts be of one substance, and one origin, how should two thousand swine have perished for the sake of the salvation of two men? Chrysostomus in Matth: Ideo autem porcos Daemones occiderunt, quia ubique homines in moestitiam mittere student, et de perditione laetantur. Damni etiam magnitudo augebat eius quod factum erat famam: a multis enim divulgabatur: scilicet ab his qui curati erant, a porcorum dominis, et a pastoribus; unde sequitur pastores autem fugerunt, et venientes in civitate nuntiaverunt omnia, et de his qui Daemonia habuerant; et ecce tota civitas exiit obviam Iesus. Sed cum deceret eos adorare et admirari virtutem, mittebant eum a se; unde sequitur et viso eo rogabant eum ut transiret a finibus eorum. Intuere autem et Christi mansuetudinem post virtutem: quia enim beneficia adepti abigebant eum, non restitit, sed recessit; et eos qui indignos se nuntiaverunt eius doctrina, dereliquit, dans eis doctores liberatos a Daemonibus, et porcorum pastores. Chrys.: The daemons destroyed the swine because they are ever striving to bring men into distress, and rejoice in destruction. The greatness of the loss also added to the fame of that which was done; for it was published by many persons; namely, by the men that were healed, by the owners of the swine, and by those that fed them; as it follows, "But they that fed them fled, and went into the town, and told all, and [p. 329] concerning them that had the daemons; and, behold, the whole town went out to meet Jesus." But when they should have adored Him, and wondered at His excellent power, they cast Him from them, as it follows, "And when they saw him, they besought him that he would depart out of their coasts." Observe the clemency of Christ next in His excellent power; when those who had received favours from Him would drive Him away, He resisted not, but departed, and left those who thus pronounced themselves unworthy of His teaching, giving them as teachers those who had been delivered from the daemons, and the feeders of the swine. Hieronymus: Vel quod rogant ut transeat fines eorum, non de superbia hoc faciunt, sed de humilitate, qua se indignos domini praesentia iudicabant; sicut et Petrus ait. Exi a me, domine, quia vir peccator sum. Jerome: Otherwise; This request may have proceeded from humility as well as pride; like Peter, they may have held themselves unworthy of the Lord's presence, "Depart from me, for I am a sinful man, O Lord." [Luke 5:8] Rabanus: Interpretatur autem Gerasa colonum eiciens, vel advena propinquans, hoc est gentilitas, quae Diabolum a se eiecit: et quae prius longe, modo facta est prope, post resurrectionem visitata a Christo per praedicatores. Rabanus: Gerasa is interpreted 'casting out the dweller,' or, 'a stranger approaching;' this is the Gentile world which cast out the Devil from it; and which was first far off, but now made near, after the resurrection being visited by Christ through His preachers. Ambrosius super Lucam: Duo quoque daemoniaci figuram populi gentilis accipiunt: quoniam cum tres filios Noe generavit, Cham, Sem et Iaphet, Sem tantummodo familia in possessionem accita est Dei, ex duobus autem aliis nationum populi pullularunt. Ambrose, Ambrosiaster, in Luc. 3. 30: The two daemoniacs are also a type of the Gentile world; for Noah having three sons, Shem, Ham, and Japhet, Shem's posterity alone was taken into the inheritance of God, while from the other two sprang the nations of the Gentiles. Hilarius in Matth.: Unde extra urbem, idest extra legis et prophetarum synagogam, duos homines in monumentis Daemones detinebant; duarum scilicet gentium origines, intra defunctorum sedes et mortuorum reliquias obsederant, efficientes praetereuntibus viam vitae praesentis infestam. Hilary: Thus the daemons held the two men among the tombs without the town, that is, without the synagogue of the Law and the Prophets; that is, they infested the original seats of the two nations, the abodes of the dead, making the way of this present life dangerous to the passers by. Rabanus: Vel non immerito in monumentis illos habitasse significavit: quid enim aliud sunt corpora perfidorum nisi quaedam defunctorum sepulchra, quibus non Dei sermo, sed anima peccantis morte recluditur? Dicit autem ita ut nemo posset transire per viam illam, quia ante adventum salvatoris in via gentilitas fuit. Vel per duos, Iudaeos et gentes accipe, qui non habitabant in domo; idest, conscientia sua non requiescebant. In monumentis manebant, idest in operibus mortuis delectabantur; nec sinunt per viam fidei, quam viam Iudaei impugnabant, aliquem transire. Rabanus: It is not without cause that he speaks of them as dwelling among the tombs; for what else are the bodies of the faithless but sepulchres of the dead, in which the word of God dwells not, but there is enclosed the soul dead in sins. He says, "So that no man might pass through that way," because before the coming of the Saviour the Gentile world was inaccessible. Or, by the two, understand both Jews and Gentiles, who did not abide in the house, that is, did not rest in their conscience. But they abode in tombs, that is, delighted themselves in dead works, and suffered no man to pass by the way of faith, which way the Jews obstructed. [p. 330] Hilarius: Occursu autem eorum, concurrentium ad salutem voluntas indicatur. Videntes autem Daemones non sibi iam locum in gentibus derelinqui, ut patiatur habitare se in haereticis deprecantur; quibus occupati, in mare, idest in cupiditatem saecularem, Daemonum praecipitantur instinctu; et cum reliquarum gentium infidelitate moriuntur. Vel porci sunt qui lutulentis delectantur actibus: nam nisi quis porci more vixerit, non in eum Diaboli accipiunt potestatem: aut ad probandum tantum, non ad perdendum accipiunt. Quod autem in stagnum praecipitati sunt porci, significat quod, etiam liberato populo gentium a damnatione Daemonum, in abditis agunt sacrilegos ritus suos qui Christo credere noluerunt, caeca et profunda curiositate submersi. Quod autem pastores porcorum fugientes ista nuntiant, significat quosdam etiam primates impiorum, qui quamquam Christianam legem fugiant, potentiam tamen Christi stupendo praedicare non cessant. Quod autem magno timore percussi, rogant ut ab eis discedat, significat multitudinem vetusta sua vita delectatam, honorare quidem se nolle Christianam legem, dum dicunt quod eam implere non possunt. Hilary: By their coming forth to meet Him is signified the willingness of men flocking to the faith. The daemons seeing that there is no longer any place left for them among the Gentiles, pray that they may be suffered to dwell among the heretics; these, seized by them, are drowned in the sea, that is, in worldly desires, by the instigations of the daemons, and perish in the unbelief of the rest of the Gentiles. Bede, in Luc., 3: Or; The swine are they that delight in filthy manners; for unless one live as a swine, the devils do not receive power over him; or at most, only to try him, not to destroy him. That the swine were sent headlong into the lake, signifies, that when the people of the Gentiles are delivered from the condemnation of the daemons, yet still they who would not believe in Christ, perform their profane rites in secret, drowned in a blind and deep curiosity. That they that fed the swine, fled and told what was done, signifies that even the leaders of the wicked though they shun the law of Christianity, yet cease not to proclaim the wonderful power of Christ. When struck with terror, they entreat Him to depart from them, they signify a great number who, well satisfied with their ancient life, shew themselves willing to honour the Christian law, while they declare themselves unable to perform it. Hilarius: Vel urbs illa Iudaici populi habuit speciem, quae, Christi operibus auditis, domino suo obviam pergit, prohibens ne fines suos urbemque contingeret: neque enim Evangelia recepit. Hilary: Or; the town is a type of the Jewish nation, which having heard of Christ's works goes forth to meet its Lord, to forbid Him to approach their country and town; for they have not received the Gospel.
Caput 9 Gospel of Matthew, Chapter 9 [p. 331] Lectio 1 1 καὶ ἐμβὰς εἰς πλοῖον διεπέρασεν καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν. 2 καὶ ἰδοὺ προσέφερον αὐτῷ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν εἶπεν τῷ παραλυτικῷ, θάρσει, τέκνον: ἀφίενταί σου αἱ ἁμαρτίαι. 3 καὶ ἰδού τινες τῶν γραμματέων εἶπαν ἐν ἑαυτοῖς, οὗτος βλασφημεῖ. 4 καὶ ἰδὼν ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν, ἱνατί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; 5 τί γάρ ἐστιν εὐκοπώτερον, εἰπεῖν, ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει; 6 ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας — τότε λέγει τῷ παραλυτικῷ, ἐγερθεὶς ἆρόν σου τὴν κλίνην καὶ ὕπαγε εἰς τὸν οἶκόν σου. 7 καὶ ἐγερθεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ. 8 ἰδόντες δὲ οἱ ὄχλοι ἐφοβήθησαν καὶ ἐδόξασαν τὸν θεὸν τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις.
1. And he entered into a ship, and passed over, and came into his own city. 2. And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy, "Son, be of good cheer; thy sins be forgiven thee." 3. And, behold, certain of the Scribes said within themselves, "This man blasphemeth." 4. And Jesus knowing their thoughts said, "Wherefore think ye evil in your hearts? 5. For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 6. But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) "Arise, take up thy bed, and go unto thine house." 7. And he arose, and departed to his house. 8. But when the multitude saw it, they marvelled, and glorified God, which had given such power unto men.
Chrysostomus in Matth: Monstravit superius Christus suam virtutem per doctrinam, quando docuit eos ut potestatem habens; per leprosum, quando dixit: volo, mundare; per centurionem, qui dixit: dic verbo, et sanabitur puer meus; per mare, quod verbo refrenavit; per Daemones, qui eum confitebantur; hic autem rursus alio maiori modo inimicos eius cogit confiteri aequalitatem honoris ad patrem: unde ad hoc ostendendum subditur et ascendens Iesus in naviculam, transfretavit, et venit in civitatem suam. Navigium autem intrans pertransit qui pede mare poterat pertransire: non enim semper mirabilia volebat facere, ne incarnationis noceat rationi. Chrys., Hom. xxix: Christ had above shewn His excellent power by teaching, when "he taught them as one having authority;" in the leper, when He said, "I will, be thou clean;" by the centurion, who said to Him, "Speak the word, and my servant shall be healed;" by the sea which He calmed by a word; by the daemons who confessed Him; now again, in another and greater way, He compels His enemies to confess the [p. 332] equality of His honour with the Father; to this end it proceeds, "And Jesus entered into a ship, and passed over, and came into his own city." He entered a boat to cross over, who could have crossed the sea on foot; for He would not be always working miracles, that He might not take away the reality of His incarnation. Ioannes episcopus: Creator autem rerum, orbis terrae dominus, posteaquam se propter nos nostra angustavit in carne, coepit habere humanam patriam, coepit civitatis Iudaicae esse civis, parentes habere coepit, parentum omnium ipse parens, ut attraheret caritas quos disperserat metus. Chrysologus, Serm. 50: The Creator of all things, the Lord of the world, when He had for our sakes straitened Himself in the bonds of our flesh, began to have His own country as a man, began to be a citizen of Judaea, and to have parents, though Himself the parent of all, that affection might attach those whom fear had separated. Chrysostomus in Matth: Civitatem autem suam hic Capharnaum dicit: alia enim eum susceperat nascentem, scilicet Bethlehem; alia eum nutrivit, scilicet Nazareth; alia autem habuit continue habitantem, scilicet Capharnaum. Chrys.: By "his own city" is here meant Capharnaum. For one town, to wit, Bethlehem, had received Him to be born there; another had brought Him up, to wit, Nazareth; and a third received Him to dwell there continually, namely, Capharnaum. Augustinus de Cons. Evang: Vel aliter. Quod Matthaeus hic scribit de civitate domini, Marcus autem de Capharnaum, difficilius solveretur, si Matthaeus Nazareth nominaret; nunc vero cum potuerit ipsa Galilaea dici civitas Christi, quia in Galilaea erat Nazareth, sicut universum regnum Romanum in tot civitatibus constitutum, dicitur modo Romana civitas; quis dubitaverit ut veniens in Galilaeam dominus recte diceretur venisse in civitatem suam, in quocumque esset oppido Galilaeae, praesertim quia et ipsa Capharnaum extollebatur in Galilaea, ut tamquam metropolis haberetur? Aug., De Cons. Evan., ii, 25: That Matthew here speaks of "his own city," and Mark calls it Capharnaum, would be more difficult to be reconciled if Matthew had expressed it Nazareth. But as it is, all Galilee might be called Christ's city, because Nazareth was in Galilee; just as all the Roman empire, divided into many states, was still called the Roman city. [margin note: civitas] Who can doubt then that the Lord in coming to Galilee is rightly said to come into "his own city," whatever was the town in which He abode, especially since Capharnaum was exalted into the metropolis of Galilee? Hieronymus: Vel civitatem eius non aliam intelligamus quam Nazareth: unde et Nazarenus appellatus est. Jerome: Or; This city may be no other than Nazareth, whence He was called a Nazarene. Augustinus de Cons. Evang: Et secundum hoc, dicimus Matthaeum praetermisisse quae gesta sunt postea quam Iesus venit in civitatem suam donec veniret Capharnaum, et hic adiunxisse de sanato paralytico; sicut in multis faciunt praetermittentes media; tamquam hoc continuo sequatur, quod sine ulla praetermissionis significatione subiungunt: et hoc modo hic subditur et ecce offerebant ei paralyticum iacentem in lecto. Aug.: And if we adopt this supposition, we must say that Matthew has omitted all that was done from the time that Jesus entered into His own city till He came to Capharnaum, and has proceeded on at once to the healing of the paralytic; as in many other places they pass over things that intervened, and carry on the thread of the narrative, without noticing any interval of time, to something else; so here, "And, to, they bring unto him a paralytic laying on a bed." Chrysostomus in Matth: Paralyticus autem hic alter est praeter eum qui in Ioanne patitur. Ille quidem in natatoriis iacebat, hic autem in Capharnaum; ille famulis carebat, hic autem habebat eos qui sui curam habebant, qui et portantes eum attulerunt. Chrys.: This paralytic is not the same as he in John. For he lay by the pool, this in Capharnaum; he had none to assist him, this was borne "on a bed." Hieronymus: Obtulerunt autem ei iacentem in lecto, quia ipse ingredi non valebat. Jerome: "On a bed," because he could not walk. Chrysostomus in Matth: Non autem ubique ab aegris solum quaerit fidem, puta cum insaniunt, vel aliter ab aegritudine in excessu fuerint mentis; unde subditur videns autem Iesus fidem illorum. Chrys.: He does not universally demand faith of the sick, as, for example, when they are mad, or from any other sore sickness are [p. 333] not in possession of their minds; as it is here, "seeing their faith;" Hieronymus: Non eius qui offerebatur, sed eorum qui offerebant. Jerome: not the sick man's, but theirs that bare him. Chrysostomus in Matth: Quia igitur tantam ostendunt fidem, monstrat et ipse suam virtutem, cum omni potestate solvens peccata; unde sequitur dixit paralytico: confide, fili, remittuntur tibi peccata. Chrys.: Seeing then that they shewed so great faith, He also shews His excellent power; with full power forgiving sin, as it follows, "he said to the paralytic, Be of good courage, son, thy sins are forgiven thee." Ioannes episcopus: Quantum valet apud Deum fides propria, apud quem sic valuit aliena, ut intus et extra sanaret hominem? Audit veniam, et tacet paralyticus; nec ullam respondet gratiam, quia plus corporis quam animae tendebat ad curam. Merito ergo Christus offerentium recipit fidem, non vecordiam iacentis. Chrysologus: Of how great power with God must a man's own faith be, when that of others here availed to heal a man both within and without. The paralytic hears his pardon pronounced, in silence uttering no thanks, for he was more anxious for the cure of his body than his soul. Christ therefore with good reason accepts the faith of those that bare him, rather than his own hardness of heart. Chrysostomus in Matth: Vel erat magna fides etiam huius infirmi: non enim permisisset se submitti, ut alius Evangelista dicit, per tectum, non credens. Chrys.: Or, we may suppose even the sick man to have had faith; otherwise he would not have suffered himself to be let down through the roof as the other Evangelist relates. Hieronymus: O mira humilitas. Despectum et debilem, totis membrorum compagibus dissolutum, filium vocat, quem sacerdotes non dignabantur attingere; aut certe ideo filium, quia dimittuntur ei peccata sua: ubi datur nobis intelligentia, propter peccata plerasque evenire corporum debilitates. Et idcirco forsitan prius dimittuntur peccata; ut causis debilitatis ablatis, sanitas restituatur. Jerome: O wonderful humility! This man feeble and despised, crippled in every limb, He addresses as "son." The Jewish Priests did not deign to touch him. Even therefore His "son," because his sins were forgiven him. Hence we may learn that diseases are often the punishment of sin; and therefore perhaps his sins are forgiven him, that when the cause of his disease has been first removed, health may be restored. Chrysostomus in Matth: Scribae autem diffamare volentes, etiam nolentes fecerunt clarere quod factum est; eorum enim aemulatione ad signi ostensionem usus est Christus: hoc enim est superabundantia eius sapientiae quod sua per inimicos manifestat; unde sequitur ecce quidam de Scribis dixerunt intra se: hic blasphemat. Chrys.: The Scribes in their desire to spread an ill report of Him, against their will made that which was done be more widely known; Christ using their envy to make known the miracle. For this is of His surpassing wisdom to manifest His deeds through His enemies; whence it follows, "Behold, some of the Scribes said among themselves, This man blasphemeth." Hieronymus: Legimus in propheta: ego sum qui deleo omnes iniquitates tuas. Consequenter ergo Scribae, quia hominem putabant, et verba Dei non intelligebant, arguunt eum vitio blasphemiae. Videns autem cogitationes eorum, ostendit se Deum, qui potest cordis occulta cognoscere, et quodammodo tacens loquitur: eadem potentia qua cogitationes vestras intueor, possum et hominibus delicta dimittere. Ex vobis intelligite quid paralyticus consequatur. Unde sequitur et cum vidisset Iesus cogitationes eorum, dixit: ut quid cogitatis mala in cordibus vestris? Jerome: We read in prophecy, "I am he that blotteth out thy transgressions;" [Isa 43:25] so the Scribes regarding Him as a man, and not understanding the words of God, charged Him with blasphemy. But He seeing their thoughts thus shewed Himself to be God, Who alone knoweth the heart; and thus, as it were, said, By the same power and prerogative by which I see your thoughts, I can forgive men their sins. Learn from your own experience what the paralytic has obtained. "When Jesus perceived their thoughts, he said, Why think ye evil in your hearts?" Chrysostomus in Matth: Non quidem eorum destruxit suspicionem, qua scilicet cogitabant eum praedicta dixisse ut Deum. Si enim non esset aequalis Deo patri, oportebat eum dicere: longe sum ab hac potestate, scilicet dimittendi peccata. Nunc autem contrarium firmavit sua voce, et miraculi ostensione; unde subdit quid est facilius dicere: dimittuntur tibi peccata tua, an dicere: surge et ambula? Quanto quidem anima corpore potior est, tanto peccatum dimittere maius est quam corpus sanare. Sed quia illud quidem non manifestum, hoc autem manifestum, facit minus, quod est manifestius, ut demonstret maius, et non manifestum. Chrys.: He did not indeed contradict their suspicions so far as they had supposed Him to have [p. 334] spoken as God. For had He not been equal to God the Father, it would have behoved Him to say, I am far from this power, that of forgiving sin. But He confirms the contrary of this, by His words and His miracle; "Whether is it easier to say, Thy sins are forgiven thee, or to say, Arise, and walk?" By how much the soul is better than the body, by so much is it a greater thing to forgive sin than to heal the body. But forasmuch as the one may be seen with the eyes, but the other is not sensibly perceived, He does the lesser miracle which is the more evident, to be a proof of the greater miracle which is imperceptible. Hieronymus: Utrum enim sint paralytico peccata dimissa, solus noverat qui dimittebat; surge autem et ambula, tam ille qui surgebat quam hi qui surgentem videbant, poterant approbare; quamquam eiusdem virtutis sit et corporis et animae vitia dimittere. Inter dicere autem et facere, multa distantia est. Sit ergo carnale signum, ut probetur spirituale; unde sequitur ut autem sciatis quoniam filius hominis habet potestatem in terra peccata dimittendi. Jerome: Whether or no his sins were forgiven He alone could know who forgave; but whether he could rise and walk, not only himself but they that looked on could judge of; but the power that heals, whether soul or body, is the same. And as there is a great difference between saying and doing, the outward sign is given that the spiritual effect may be proved; "But that ye may know that the Son of Man hath power on earth to forgive sins." Chrysostomus in Matth: Supra quidem paralytico non dixit: dimitto tibi peccata, sed: dimittuntur tibi peccata; quia vero Scribae resistebant, altiorem suam potentiam demonstrat, dicens: quia filius hominis habet potestatem dimittendi peccata. Et ut ostendat se patri aequalem, non dixit: filius hominis indiget aliquo ad dimittendum peccata, sed: quoniam habet. Chrys.: Above, He said to the paralytic, "Thy sins are forgiven thee," not, I forgive thee thy sins; but now when the Scribes made resistance, He shews the greatness of His power by saying, "The Son of Man hath power on earth to forgive sins." And to shew that He was equal to the Father, He said not that the Son of Man needed any to forgive sins, but that "He hath power." Glossa: Haec autem verba, ut sciatis, possunt esse Christi, vel Evangelistae; quasi Evangelista diceret: ipsi dubitabant eum peccata dimittere; sed ut sciatis quoniam filius hominis habet potestatem, ait paralytico. Si autem Christus dicatur pronuntiasse haec verba, sic intelligentur: vos dubitatis me posse peccata dimittere; sed ut sciatis quoniam filius hominis habet potestatem dimittendi peccata: quae quidem oratio imperfecta est; sed subditur actus loco consequentis; unde dicitur ait paralytico: surge et tolle lectum tuum. Gloss, ap. Anselm: These words "That ye may know," may be either Christ's words, or the Evangelist's words. As though the Evangelist had said, They doubted whether He could remit sins, "But that ye may know that the Son of Man hath the power to remit sins, he saith to the paralytic." If they are the words of Christ, the connexion will be as follows; You doubt that I have power to remit sins, "but that ye may know that the Son of Man hath power to remit sins" = the sentence is imperfect, but the action supplies the place of the consequent clause, "he saith to the paralytic, Rise, take up thy bed." Ioannes episcopus: Ut quod fuit probatio infirmitatis, sit testimonium sanitatis. Et vade in domum tuam; ne Christiana fide curatus moriaris in perfidia Iudaeorum. Chrysologus: That which had been proof of his sickness, should now become proof of his recovered health. "And go to thy house," that having been healed by Christian faith, you may not die in the faithlessness of the Jews. Chrysostomus in Matth: Hoc autem praecepit, ut non aestimetur phantasia esse quod factum est; unde ad veritatem facti ostendendam subditur et surrexit, et abiit in domum suam. Sed tamen astantes homines adhuc deorsum trahuntur; unde sequitur videntes autem turbae, timuerunt et glorificaverunt Deum qui dedit talem potestatem hominibus. Si enim bene cogitassent apud se, agnovissent quia filius Dei erat. Interim autem non parum erat aestimare omnibus hominibus maiorem, et a Deo venire. Chrys.: This command He added, that it might be seen there was no [p. 335] delusion in the miracle; so it follows to establish the reality of the cure, "And he arose, and went away to his own house." But they that stood by yet grovel on the earth, whence it follows, "But the multitude seeing it were afraid, and glorified God, who had bestowed such power among men." For had they rightly considered among themselves, they would have acknowledged Him to be the Son of God. Meanwhile it was no little matter to esteem Him as one greater than men, and to have come from God. Hilarius in Matth.: Mystice autem a Iudaea repudiatus in civitatem suam revertitur. Dei civitas fidelium plebs est: in hanc ergo introivit per navim, idest Ecclesiam, vectus. Hilary: Mystically; When driven out of Judaea, He returns into His own city; the city of God is the people of the faithful; into this He entered by a boat, that is, the Church. Ioannes episcopus: Non autem Christus indiget navi, sed navis, Christo: quia sine caelesti gubernatione navis Ecclesiae per mundanum pelagus ad caelestem portum non valet pervenire. Chrysologus: Christ has no need of the vessel, but the vessel of Christ; for without heavenly pilotage the bark of the Church cannot pass over the sea of the world to the heavenly harbour. Hilarius: In paralytico autem gentium universitas offertur medenda. Hic itaque Angelis ministrandus offertur; hic filius nuncupatur, quia Dei opus est; huic remittuntur animae peccata, quae lex laxare non poterat: fides enim sola iustificat. Deinde virtutem resurrectionis ostendit, cum sublatione lectuli, infirmitatem corporibus docuit defuturam. Hilary: In this paralytic the whole Gentile world is offered for healing, he is therefore brought by the ministration of Angels; he is called Son, because he is God's work; the sins of his soul which the Law could not remit are remitted him; for faith only justifies. Lastly, he shews the power of the resurrection, by taking up his bed, teaching that all sickness shall then be no more found in the body. Hieronymus: Iuxta tropologiam autem, interdum anima iacens in corpore suo virtutibus dissolutis, a perfecto doctore domino offertur curanda: unusquisque enim aeger petendae salutis precatores debet adhibere, per quos actuum nostrorum clauda vestigia verbi caelestis remedio reformentur. Sunt igitur monitores mentis qui animum auditoris ad superiora erigunt, quamvis exterioris corporis debilitate torpentem. Jerome: Figuratively, the soul sick in the body, its powers palsied, is brought by the perfect doctor to the Lord to be healed. For every one when sick, ought to engage some to pray for his recovery, through whom the halting footsteps of our acts may be reformed by the healing power of the heavenly word. These are mental monitors, who raise the soul of the hearer to higher things, although sick and weak in the outward body. Ioannes episcopus: Dominus autem in hoc saeculo insipientium voluntates non quaerit; sed respicit ad alterius fidem; nec medicus languentium respicit voluntatem, cum contraria requirat infirmus. Chrysologus: The Lord requires not in this world the will of those who are without understanding, but looks to the faith of others; as the physician does not consult the wishes of the patient when his malady requires other things. Rabanus: Surgere autem est animam a carnalibus desideriis abstrahere; lectum tollere est carnem a terrenis desideriis ad voluptatem spiritus attollere; domum ire est ad Paradisum redire, vel ad internam sui custodiam, ne iterum peccet. Rabanus: His rising up is the drawing off the soul from carnal lusts; his taking up his bed is the raising the flesh from earthly desires to spiritual pleasures; his going to his house is his returning to Paradise, or to internal watchfulness of himself against sin. Gregorius Moralium: Vel per lectum voluptas corporis designatur. Iubetur itaque ut hoc sanus portet ubi infirmus iacuerat: quia omnis qui adhuc vitiis delectatur, infirmus iacet in voluptatibus carnis; sed sanatus hoc portat, quia eiusdem carnis contumelias postmodum tolerat, in cuius intus prius desideriis requiescebat. Greg., Mor. xxiii, 24: Or by the bed is denoted the pleasure of the body. He is commanded now he is made [p. 336] whole to bear that on which he had lain when sick, because every man who still takes pleasure in vice is laid as sick in carnal delights; but when made whole he bears this because he now endures the wantonness of that flesh in whose desires he had before reposed. Hilarius in Matth.: Videntes autem turbae timuerunt. Magni enim timoris res est, non dimissis a Christo peccatis, in mortem resolvi: quia nullus est in domum aeternam reditus, si cui indulta non fuerit venia delictorum. Cessante autem timore, honor Deo redditur, quod potestas hominibus hac via data sit per verbum eius, et peccatorum remissionis, et corporum resurrectionis, et reversionis in caelum. Hilary: It is a very fearful thing to be seized by death while the sins are yet unforgiven by Christ; for there is no way to the heavenly house for him whose sins have not been forgiven. But when this fear is removed, honour is rendered to God, who by His word has in this way given power to men, of forgiveness of sins, of resurrection of the body, and of return to Heaven.
Lectio 2 9 καὶ παράγων ὁ Ἰησοῦς ἐκεῖθεν εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον, μαθθαῖον λεγόμενον, καὶ λέγει αὐτῷ, ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῷ. 10 καὶ ἐγένετο αὐτοῦ ἀνακειμένου ἐν τῇ οἰκίᾳ, καὶ ἰδοὺ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ ἐλθόντες συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ. 11 καὶ ἰδόντες οἱ φαρισαῖοι ἔλεγον τοῖς μαθηταῖς αὐτοῦ, διὰ τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν;12 ὁ δὲ ἀκούσας εἶπεν, οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλ' οἱ κακῶς ἔχοντες. 13 πορευθέντες δὲ μάθετε τί ἐστιν, ἔλεος θέλω καὶ οὐ θυσίαν: οὐ γὰρ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς.
9. And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, "Follow me." And he arose, and followed him. 10. And it came to pass, as Jesus sat at meat in the house, behold, many Publicans and sinners came and sat down with him and his disciples. 11. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with Publicans and sinners? 12. But when Jesus heard that, he said unto them, "They that be whole need not a physician, but they that are sick. 13. But go ye and learn what that meaneth, I will have mercy, and not sacrifice; for I am not come to call the righteous, but sinners to repentance."
Chrysostomus in Matth: Cum Christus fecisset miraculum, non permansit in eodem loco, ne Iudaeorum zelum accenderet ampliorem. Hoc et nos faciamus, non obstinate obsistentes eis qui insidiantur; unde dicitur et cum transiret inde Iesus, scilicet a loco ubi miraculum fecerat, vidit hominem sedentem in telonio Matthaeum nomine. Chrys., Hom., xxx: Having wrought this miracle, Christ would not abide in the same place, lest He should rouse the envy of the Jews. Let us also do thus, not obstinately opposing those who lay in wait for us. "And as Jesus departed thence," (namely from the place in which He had done this miracle,) "he saw a man sitting at the receipt of custom, Matthew by name." Hieronymus: Ceteri Evangelistae propter verecundiam et honorem Matthaei, noluerunt eum nomine appellare vulgato, sed dixerunt levi: duplici enim vocabulo fuit. Ipse autem Matthaeus (secundum illud Salomonis Prov. 18, 17: iustus accusator est sui) Matthaeum se et publicanum nominat, ut ostendat legentibus nullum debere salutem desperare, si ad meliora conversus sit, cum ipse de publicano in apostolum sit repente mutatus. Jerome: The other Evangelists from respect to Matthew have not called him by his common name, but say here, Levi, for he had both names. Matthew himself, [p. 337] according to that Solomon says, "The righteous man accuses himself," [Prov 18:17] calls himself both Matthew and Publican, to shew the readers that none need despair of salvation who turn to better things, seeing he from a Publican became an Apostle. Glossa: Dicit autem sedentem in telonio, idest in domo ubi vectigalia congregantur. Erat enim telonearius dictus a telon Graece, quod est vectigal. Gloss., ap Anselm: He says, "sitting at the receipt of custom," that is, in the place where the tolls were collected. He was named Telonarius, from a Greek word signifying taxes. Chrysostomus in Matth: Per hoc ergo monstrat vocantis virtutem: quoniam non desistentem a periculoso officio ex mediis ipsum evulsit malis, sicut et Paulum adhuc insanientem; et ideo sequitur et ait illi: sequere me. Sicut vidisti vocantis virtutem, ita addisce vocati obedientiam. Neque enim resistit, neque domum abire rogavit, et suis hoc communicare. Chrys.: Herein he shews the excellent power of Him that called him; while engaged in this dangerous office He rescued him from the midst of evil, as also Paul while he was yet mad against the Church. "He saith unto him, Follow me." As you have seen the power of Him that calleth, so learn the obedience of him that is called; he neither refuses, nor requests to go home and inform his friends. Remigius: Humana etiam pericula, quae ei a principibus accidere poterant, parvipendit, dum officii sui rationes imperfectas reliquit; unde sequitur et surgens secutus est eum. Et quia terrena lucra deseruit ideo iure factus est dominicorum talentorum dispensator. Remig.: He esteems lightly human dangers which might accrue to him from his masters for leaving his accounts in disorder, but, "he arose, and followed him." And because he relinquished earthly gain, therefore of right was he made the dispenser of the Lord's talents. Hieronymus: Arguit autem in hoc loco Porphyrius et Iulianus Augustus vel imperitiam historici mentientis, vel stultitiam eorum qui statim secuti sunt salvatorem; quasi irrationabiliter quemlibet vocantem hominem sunt secuti, cum tantae virtutes tantaque signa praecesserint, quae apostolos, antequam crederent, vidisse non dubium est. Certe fulgor ipse, et maiestas divinitatis occultae, quae etiam in facie refulgebat humana, ad se videntes trahere poterat in primo aspectu. Si enim in magnete lapide haec esse vis dicitur ut ferrum trahat, quanto magis dominus omnium creaturarum ad se trahere poterat quos volebat? Jerome: Prophyry and the Emperor Julian insist from this account, that either the historian is to be charged with falsehood, or those who so readily followed the Saviour with haste and temerity; as if He called any without reason. They forget also the signs and wonders which had preceded, and which no doubt the Apostles had seen before they believed. Yea the brightness of effulgence of the hidden Godhead which beamed from his human countenance might attract them at first view. For if the loadstone can, as it is said, attract iron, how much more can the Lord of all creation draw to Himself whom He will! Chrysostomus in Matth: Sed cur non cum Petro et Ioanne et aliis eum vocavit? Quoniam durius adhuc dispositus erat; sed post multa miracula et multam Christi famam, quando aptiorem eum ad obedientiam scivit qui intima cordis novit. Chrys.: But why did He not call him at the same time with Peter and John and the others? Because he was then still in a hardened state, but after many miracles, and great fame of Christ, when He who knows the inmost secrets of the heart, perceived him more disposed to obedience, then He called him. Augustinus de Cons. Evang: Vel probabilius videtur quod haec praetermissa recordando Matthaeus commemorat: quia ante sermonem habitum in monte credendum est vocatum esse Matthaeum: in eo quippe monte tunc Lucas commemorat omnes duodecim electos, quos apostolos nominat. Matthaeus enim vocationem suam refert inter miracula: magnum enim miraculum fuit quod publicanus factus est apostolus. Aug., De Cons. Evan., ii, 26: Or, perhaps it is more probable that Matthew here turns back to relate something that he had omitted; and we may suppose Matthew to have been called before the sermon on the mount; for on the mount, as Luke relates, the twelve, whom He also name Apostles, were chosen. Gloss., non occ.: Matthew places his called among [p. 338] the miracles; for a great miracle it was, a Publican becoming an Apostle. Chrysostomus in Matth: Quid est autem quod de aliis apostolis non dicitur qualiter et quando sunt vocati, nisi de Petro et Andrea et Iacobo et Ioanne et Matthaeo? Hi enim maxime erant in inconvenientibus, et humilibus studiis: neque enim telonii officio est aliquid deterius, neque piscatione vilius. Chrys.: Why is it then that nothing is said of the rest of the Apostles how or when they were called, but only of Peter, Andrew, James, John, and Matthew? Because these were in the most alien and lowly stations, for nothing can be more disreputable than the office of Publican, nothing more abject than that of fisherman. Glossa: Congruam autem caelestis beneficii vicem impendens Matthaeus, Christo magnum convivium in domo sua paravit, ut illi commodaret sua temporalia a quo expectabat perpetua bona; unde sequitur et factum est discumbente eo in domo. Gloss., ap Anselm: As a meet return for the heavenly mercy, Matthew prepared a great feast for Christ in his house, bestowing his temporal goods on Him of whom he looked to receive everlasting goods. It follows, "And it came to pass as he sat at meat in the house." Augustinus de Cons. Evang: Hic Matthaeus non expressit in cuius domo discumbebat Iesus; unde posset videri non hoc ex ordine subiunxisse, sed quod alio tempore factum est recordatus interposuisse; nisi Marcus et Lucas, qui hoc omnino similiter narrant, manifestarent, in domo levi, hoc est Matthaei, discubuisse Iesum. Aug., De Cons. Evan., ii, 27: Matthew has not said in whose house Jesus sat at meat (on this occasion), from which we might suppose, that this was not told in its proper order, but that what took place at some other time is inserted here as it happened to come into his mind; did not Mark and Luke who relate the same shew that is was in Levi's, that is, in Matthew's house. Chrysostomus in Matth: Honoratus autem Matthaeus ingressu Christi in domum eius, omnes publicanos, qui erant eiusdem artis, convocavit; unde sequitur ecce multi publicani et peccatores venientes discumbebant cum Iesu et discipulis eius. Chrys.: Matthew being honoured by the entrance of Jesus into his house, called together all that followed the same calling with himself; "Behold many Publicans and sinners came and sat down with Jesus, and with his disciples." Glossa: Publicani enim vocantur qui publicis negotiis implicantur, quae sine peccato aut vix aut nunquam possunt tractari. Et pulchrum fuit praesagium: quia qui apostolus et doctor gentium erat futurus, in prima sua conversione peccantium gregem post se trahit ad salutem; ut iam perficeret exemplo quod perficere debebat et verbo. Gloss., ap Anselm: The Publicans were they who were engaged in public business, which seldom or never can be carried on without sin. And a beautiful omen of the future, that he that was to be an Apostle and doctor of the Gentiles, at his first conversion draws after him a great multitude of sinners to salvation, already performing by his example what he was shortly to perform by word. Hieronymus: Tertullianus hos dicit fuisse ethnicos, dicente Scriptura: non erit vectigal pendens ex Israel; quasi Matthaeus non fuerit Iudaeus. Dominus autem non convivatur cum ethnicis, cum id maxime caveret, ne legem solvere videretur, qui et discipulis praecepit: in viam gentium ne abieritis. Viderant autem publicanum a peccatis ad meliora conversum, locum invenisse poenitentiae, et ob id etiam ipsi non desperant salutem. Gloss. ord.: Tertullian says that these must have been Gentiles, because Scripture says, "There shall be no payer of tribute in Israel," as if Matthew were not a Jew. But the Lord did not sit down to meat with Gentiles, being more especially careful not to break the Law, as also He gave commandment to His disciples below, "Go not into the way of the Gentiles." Jerome: But they had seen the Publican turning from sins to better things, and finding place of repentance, and on this account they do not despair of salvation. Chrysostomus in Matth: Unde accesserunt ad redemptorem nostrum, et non solum ad colloquendum, sed etiam ad convescendum recepti sunt: non enim solum disputans aut curans aut arguens inimicos, sed etiam convescens emendabat multoties eos qui male dispositi erant, per hoc docens nos quoniam omne tempus et omne opus potest nobis tribuere utilitatem. Hoc autem videntes Pharisaei indignati sunt: de quibus subditur et videntes Pharisaei dicebant discipulis eius: quare cum publicanis et peccatoribus manducat magister vester? Notandum, quod cum discipuli visi sunt peccare, Christum alloquuntur dicentes: ecce discipuli tui faciunt quod non licet facere in sabbato; hic apud discipulos Christo detrahunt; quae omnia malignantium erant, et volentium separare a doctore corda discipulorum. Chrys.: Thus they came near to our Redeemer, and that not only to converse with Him, but to sit at meat with Him; for so not only by disputing, or healing, or convincing His enemies, but by eating with them, He oftentimes healed such as were [p. 339] ill-disposed, by this teaching us, that all times, and all actions, may be made means to our advantage. When the Pharisees saw this they were indignant; "And the Pharisees beholding said to his disciples, Why eateth your Master with Publicans and sinners?" It should be observed, that when the disciples seemed to be doing what was sinful, these same addressed Christ, "Behold, thy disciples are doing what it is not allowed to do on the Sabbath." [Matt 12:2] Here they speak against Christ to His disciples, both being the part of malicious persons, seeking to detach the hearts of the disciple from the Master. Rabanus: Duplici autem errore tenebantur, quia et se iustos arbitrabantur, qui superbiae fastu a iustitia longe discesserant, et eos criminabantur iniustos qui resipiscendo a peccatis, iustitiae appropinquabant. Rabanus: They are here in a twofold error; first, they esteemed themselves righteous, though in their pride they had departed far from righteousness; secondly, they charged with unrighteousness those who by recovering themselves from sin were drawing near to righteousness. Augustinus de Cons. Evang: Lucas autem aliquando differentius hoc videtur commemorasse, secundum quem Pharisaei dicunt discipulis: quare cum publicanis et peccatoribus manducatis et bibitis? Christo et discipulis eius hoc obiectum insinuantes. Sed cum discipulis dicebatur, magis magistro obiciebatur, quem sectando imitabantur. Una est ergo sententia: et tanto melius insinuata, quanto quibusdam verbis, manente veritate, mutata. Aug.: Luke seems to have related this a little differently; according to him the Pharisees say to the disciples, "Why do ye eat and drink with Publicans and sinners?" [Luke 5:30] not unwilling that their Master should be understood to be involved in the same charge; insinuating it at once against Himself and His disciples. Therefore Matthew and Mark have related it as said to the disciples, because so it was as much an objection against their Master whom they followed and imitated. The sense therefore is one in all, and so much the better conveyed, as the words are changed while the substance continues the same. Hieronymus: Neque vero in pristinis permanentes veniunt ad Iesum, ut Pharisaei et Scribae murmurant, sed poenitentiam agentes; quod et praesens sermo domini significat; unde sequitur at Iesus audiens ait: non est opus valentibus medicus, sed male habentibus. Jerome: For they do not come to Jesus while they remain in their original condition of sin, as the Pharisees and Scribes complain, but in penitence, as what follows proves; "But Jesus hearing said, They that be whole need not a physician, but they that are sick." Rabanus: Seipsum medicum dicit, qui miro medicandi genere propter iniquitates nostras vulneratus est, ut vulnus peccatorum nostrorum sanaret. Sanos quidem eos appellat, qui suam volentes statuere iustitiam, verae Dei iustitiae subiecti non sunt. Male habentes eos vocat, qui suae fragilitatis conscientia devicti, nec per legem videntes se iustificari, poenitendo se submittunt gratiae Dei. Rabanus: He calls Himself a physician, because by a wonderful kind of medicine He was "wounded for our iniquities" that He might heal the wound of our sin. By "the whole," He means those who "seeking to establish their own righteousness have not submitted to the true righteousness of God." [Rom 10:3] By "the sick," He means those who, tied by the consciousness of their frailty, and seeing that they are not justified by the Law, submit themselves in penitence to the grace of God. Chrysostomus in Matth: Postquam a communibus opinionibus eos allocutus est, alloquitur eos ex Scripturis, cum dicit euntes autem discite quid est: misericordiam volo, et non sacrificium. Chrys.: Having first spoken in accordance with common opinion, [p. 340] He now addresses them out of Scripture, saying, "Go ye, and learn what that meaneth, I will have mercy and not sacrifice." Hieronymus: De propheta, scilicet Osee, sumens testimonium, sugillat Scribas et Pharisaeos, qui se iustos aestimantes, peccatorum et publicanorum consortia declinabant. Jerome, Hosea 6:5: This text from Osee is directed against the Scribes and Pharisees, who, deeming themselves righteous, refused to keep company with Publicans and sinners. Chrysostomus in Matth: Ac si dicat: cur accusatis me, quoniam peccatores corrigo? Ergo et Deum patrem ex hoc incusate. Sicut enim ille vult peccatorum emendationem, ita et ego. Et sic ostendit non solum non esse prohibitum quod incusabant, sed et secundum legem maius esse sacrificio: non enim dixit: misericordiam volo et sacrificium; sed hoc iniunxit, illud autem eiecit. Chrys.: As much as to say; How do you accuse me for reforming sinners? Therefore in this you accuse God the Father also. For as He wills the amendment of sinners, even so also do I. And He shews that this that they blamed was not only not forbidden, but was even by the Law set above sacrifice; for He said not, I will have mercy as well as sacrifice, but chooses the one and rejects the other. Glossa: Non tamen despicit Deus sacrificium, sed sacrificium sine misericordia. Faciebant autem Pharisaei saepe sacrificia in templo, ut iusti apparerent coram populo; sed non exercebant misericordiae opera, in quibus probatur vera iustitia. Gloss., ap. Anselm: Yet does not God contemn sacrifice, but sacrifice without mercy. But the Pharisees often offered sacrifices in the temple that they might seem to men to be righteous, but did not practise the deeds of mercy by which true righteousness is proved. Rabanus: Admonet itaque eos, ut per opera misericordiae sibimetipsis supernae misericordiae praemia requirant; et non, contemptis pauperum necessitatibus, per oblationem sacrificiorum se Deo placere confidant; unde dicit euntes, scilicet a temeritate stultae vituperationis ad diligentiorem Scripturae sanctae meditationem, quae misericordiam maxime commendat; unde et suum de misericordia exemplum eis proponit, dicens non enim veni vocare iustos, sed peccatores. Rabanus: He therefore warns them, that by deeds of mercy they should seek for themselves the rewards of the mercy that is above, and, not overlooking the necessities of the poor, trust to please God by offering sacrifice. Wherefore, He says, "Go;" that is, from the rashness of foolish fault-finding to a more careful meditation of Holy Scripture, which highly commends mercy, and proposes to them as a guide His own example of mercy, saying, "I came not to call the righteous but sinners." Augustinus de Cons. Evang: Lucas addidit: in poenitentiam; quod ad explanandam sententiam valet, ne quisquam peccatores ob hoc ipsum quod peccatores sunt, diligi arbitretur a Christo: cum et illa similitudo de aegrotis bene intimet quid velit Deus vocando peccatores. Tamquam medicus aegros, utique ut ab iniquitate, tamquam ab aegritudine, salvi fiant; quod fit per poenitentiam. Aug.: Luke adds "to repentance," which explains the sense; that none should suppose that sinners are loved by Christ because they are sinners; and this comparison of the sick shews what God means by calling sinners, as a physician does the sick to be saved from their iniquity as from a sickness; which is done by penitence. Hilarius in Matth.: Omnibus autem Christus venerat: quomodo ergo non se iustis venisse dicit? Erant ergo quibus necesse non erat ut veniret? Sed nemo iustus ex lege est. Ostendit ergo inanem iustitiae iactantiam, quia sacrificia infirmis ad salutem, misericordia erat universis in lege positis necessaria. Hilary: Christ came for all; how is it then that He says He came not for the righteous? Were there those for whom it needed not that He should come? But no man is righteous by the law. He shews how empty their boast of justification, sacrifices being inadequate to salvation, mercy was necessary for all who were set under the Law. Chrysostomus in Matth: Unde ironice videtur ad eos loquens, sicut cum dicitur: ecce iam Adam factus est quasi unus ex nobis. Quoniam enim nullus iustus erat in terra, Paulus significat dicens: omnes peccaverunt, et egent gloria Dei. In hoc autem et illos mitigavit qui vocati erant; quasi dicat: tantum renuo abominari peccatores, quin propter eos solos adveni. Chrys.: Whence we may suppose that He is speaking ironically, as when it is said, "Behold now Adam is become as one of us." [Gen 3:22] For that there is none righteous on earth Paul shews, "All have sinned, and need glory of God." [Rom 3:23] By this saying He also consoled [p. 341] those who were called; as though He had said, So far am I from abhorring sinners, that for their sakes only did I come. Rabanus: Vel quia qui iusti erant, sicut Nathanael et Ioannes Baptista, non erant ad poenitentiam invitandi. Vel non veni vocari iustos falsos, qui de iustitia sua gloriantur, ut Pharisaeos, sed illos qui se peccatores cognoscunt. Per Matthaei autem et publicanorum vocationem fides gentium exprimitur, qui prius mundi lucris inhiabant, et nunc spiritualiter cum domino reficiuntur; per superbiam Pharisaeorum, invidia Iudaeorum de salute gentium. Vel Matthaeus significat hominem terrenis lucris inhiantem, quem videt Iesus, dum oculo misericordiae respicit. Matthaeus enim interpretatur donatus, levi assumptus: poenitens autem a massa perditorum assumitur, et gratia Dei Ecclesiae donatur. Et ait illi Iesus: sequere me, vel per praedicationem, vel per Scripturae admonitionem, vel per internam inspirationem.
Gloss., ap. Anselm: Or; Those who were righteous, as Nathanael and John the Baptist, were not to be invited to repentance. Or, "I came not to call the righteous," that is, the feignedly righteous, those who boasted of their righteousness as the Pharisees, but those that owned themselves sinners. Rabanus: In the call of Matthew and the Publicans is figured the faith of the Gentiles who first gaped after the gain of the world, and are now spiritually refreshed by the Lord; in the pride of the Pharisees, the jealousy of the Jews at the salvation of the Gentiles. Or, Matthew signifies the man intent on temporal gain; Jesus sees him, when He looks on him with the eyes of mercy. For Matthew is interpreted 'given,' Levi 'taken,' the penitent is taken out of the mass of the perishing, and by God's grace given to the Church. "And Jesus saith unto him, Follow me," either by preaching, or by the admonition of Scripture, or by internal illumination.
Lectio 3 14 τότε προσέρχονται αὐτῷ οἱ μαθηταὶ ἰωάννου λέγοντες, διὰ τί ἡμεῖς καὶ οἱ φαρισαῖοι νηστεύομεν [πολλά], οἱ δὲ μαθηταί σου οὐ νηστεύουσιν; 15 καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς, μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν ἐφ' ὅσον μετ' αὐτῶν ἐστιν ὁ νυμφίος; ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ' αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν. 16 οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ: αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου, καὶ χεῖρον σχίσμα γίνεται. 17 οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς: εἰ δὲ μή γε, ῥήγνυνται οἱ ἀσκοί, καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπόλλυνται: ἀλλὰ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς καινούς, καὶ ἀμφότεροι συντηροῦνται.
14. Then came to him the disciples of John, saying, "Why do we and the Pharisees fast oft, but thy disciples fast not?" 15. And Jesus said unto them, "Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. 16. No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved."
Glossa: Cum de convivio peccatorum et de participatione respondisset eis, de comestione eum aggrediuntur; unde dicitur tunc accesserunt ad eum discipuli Ioannis dicentes: quare nos et Pharisaei ieiunamus frequenter, discipuli autem tui non ieiunant? Gloss., ap. Anselm: When He had replied to them respecting eating and converse with sinners, they next assault Him on the [p. 342] matter of food; "Then came to him the disciples of John, saying, Why do we and the Pharisees fast often, but thy disciples fast not?" Hieronymus: Superba interrogatio, et ieiunii reprehendenda iactantia. Nec poterant discipuli Ioannis non esse sub vitio, qui iungebantur Pharisaeis, quos a Ioanne noverant condemnatos; et calumniabantur eum quem sciebant magistri vocibus praedicatum. Jerome: O boastful enquiry and ostentation of fasting much to be blamed, nor can John's disciples be excused for their taking part with the Pharisees who they knew had been condemned by John, and for bringing a false accusation against Him whom they knew their master had preached. Chrysostomus in Matth: Quod autem dicunt, tale est: esto tu ut medicus haec facis; sed cur discipuli tui dimittentes ieiunium, talibus mensis accedunt? Deinde incusationem ex comparatione augere volentes, primo seipsos ponunt, et deinde Pharisaeos. Ieiunabant illi quidem a lege discentes, sicut et Pharisaeus dixit: ieiuno bis in sabbato; ipsi autem a Ioanne. Chrys.: What they say come to this, Be it that you do this as Physician of souls, but why do your disciples neglect fasting and approach such tables? And to augment the weight of their charge by comparison, they put themselves first, and then the Pharisees. They fasted as they learnt out of the Law, as the Pharisee spoke, "I fast twice in the week;" [Luke 18:12] the others learnt it of John. Rabanus: Ioannes enim vinum et siceram non bibit: quod abstinentiae meritum in eo auget, cui nulla est potentia naturae. Dominus autem qui peccata potest condonare, cur a peccatoribus manducantibus declinaret, quos abstinentibus poterat facere iustiores? Ieiunat autem Christus, ne praeceptum declinet; manducat autem cum peccatoribus, ut gratiam et potestatem intelligas. Rabanus: For John drank neither wine, nor strong drink, increasing his merit by abstinence, because he had no power over nature. But the Lord who has power to forgive sins, why should He shun sinners that eat, since He has power to make them more righteous than those that cannot? Yet doth Christ fast, that you should not avoid the command; but He eats with sinners that you may know His grace and power. Augustinus de Cons. Evang: Sed cum Matthaeus tantum discipulos Ioannis hoc dixisse perhibeat, verba quae apud Marcum leguntur, magis indicant alios hoc dixisse de aliis, idest convivas de discipulis Ioannis et Pharisaeis: quod Lucas evidentius expressit, qui alios de aliis dixisse narravit. Unde ergo Matthaeus dicit tunc accesserunt ad eum discipuli Ioannis, nisi quia et ipsi aderant, et omnes certatim, ut quisque poterat, hoc obiecerunt? Aug.: Through Matthew mentions only the disciples of John as having made this enquiry, the words of Mark rather seem to imply that some other persons spoke of others, that is, the guests spoke concerning the disciples of John and the Pharisees - this is still more evident from Luke [ref. Luke 5:33]; why then does Matthew here say, "Then came unto him the disciples of John," unless that they were there among other guests, all of whom with one consent put this objection to Him? Chrysostomus in Matth: Vel Lucas dicit, quod Pharisaei hoc dixerunt; hic autem dicit, quod discipuli Ioannis: quia Pharisaei illos secum acceperunt ad dicendum, quod postea in Herodianis fecerunt. Sed considerandum, quod quando pro extraneis, sicut pro publicanis, sermo erat, ut eorum turbatam mitiget animam, vehementius exprobrantes incursavit; ubi autem discipulos convitiabantur, cum mansuetudine respondet; unde sequitur et ait illis Iesus: numquid possunt filii sponsi lugere, quamdiu cum illis est sponsus? Primo quidem seipsum medicum vocaverat, hic autem sponsum, in memoriam reducens verba Ioannis qui dixit: qui habet sponsam sponsus est. Chrys.: Or; Luke relates that the Pharisees, but Matthew that the disciples of John, said thus, because the Pharisees had taken them with them to ask the question, as they afterwards did the Herodians. Observe how when strangers, as before the Publicans, were to be defended, He accuses heavily those that blamed them; but when they brought a charge against His disciples, He makes answer with mildness. "And Jesus saith unto them, Can the children of the bridegroom mourn as long as the bridegroom is with them?" Before He had styled Himself Physician, now Bridegroom, calling to mind the words of John which he had said, [p. 343] "He that hath the bride is the bridegroom." [John 3:29] Hieronymus: Sponsus Christus est, sponsa autem Ecclesia. De hoc spirituali connubio apostoli sunt creati, qui lugere non possunt quamdiu sponsum in thalamo vident, et sciunt sponsum esse cum sponsa. Quando vero transierint nuptiae, et passionis ac resurrectionis tempus advenerit, tunc sponsi filii ieiunabunt. Et hoc est quod subditur venient autem dies quando auferetur ab eis sponsus; et tunc ieiunabunt. Jerome: Christ is the Bridegroom and the Church the Bride. Of this spiritual union the Apostles were born; they cannot mourn so long as they see the Bridegroom in the chamber with the Bride. But when the nuptials are past, and the time of passion and resurrection is come, then shall the children of the Bridegroom fast. "The days shall come when the bridegroom shall be taken from them, and then shall they fast." Chrysostomus in Matth: Quod autem dicit, tale est: gaudii est praesens tempus et laetitiae; non ergo introducenda sunt tristia: etenim ieiunium triste est non naturaliter, sed istis qui imbecillius adhuc dispositi sunt: his enim qui sapientiam contemplari desiderant, delectabile est; unde secundum opinionem illorum hoc dixit. Per hoc autem monstrat quod non gulae erat quod fiebat, sed dispensationis cuiusdam. Chrys.: He means thus; The present is a time of joy and rejoicing; sorrow is therefore not to be now brought forward; and fasting is naturally grievous, and to all those that are yet weak; for to those that seek to contemplate wisdom, it is pleasant; He therefore speaks here according to the former opinion. He also shews that this they did was not of gluttony, but of a certain dispensation. Hieronymus: Nonnulli autem putant idcirco dies quadraginta passionis ieiunia debere committi, licet statim dies Pentecostes et spiritus sanctus veniens inducat nobis festivitatem. Ex huiusmodi occasione testimonii Montanus, Prisca et Maximilla, etiam post Pentecosten faciunt Quadragesimam, quia ablato sponso, filii sponsi debeant ieiunare. Ecclesiae autem consuetudo ad passionem domini et resurrectionem per humilitatem carnis venit, ut spirituali saginae ieiunio corporis praeparemus. Jerome: Hence some think that a fast ought to follow the forty days of Passion, although the day of Pentecost and the coming of the Holy Spirit immediately bring back our joy and festival. From this text accordingly, Montanus, Prisca, and Maximilla enjoin a forty days abstinence after Pentecost, but it is the use of the Church to come to the Lord's passion and resurrection through humiliation of the flesh, that by carnal abstinence we may better be prepared for spiritual fulness. Chrysostomus in Matth: Rursus autem a communibus exemplis confirmat hunc sermonem, cum subdit nemo autem mittit commissuram panni rudis in vestimentum vetus: tollit enim plenitudinem eius a vestimento, et peior scissura fit; quasi diceret: nondum effecti sunt fortes mei discipuli, sed adhuc multa indigent condescensione: nondum sunt per spiritum renovati. Sic autem dispositis non oportet gravedinem imponere praeceptorum. Hoc autem dixit regulam dans suis discipulis, ut discipulos ex universo orbe terrarum cum mansuetudine suscipiant. Chrys.: Here again He confirms what He has said by examples of common things; "No man putteth a patch of undressed cloth into an old garment; for it taketh away its wholeness from the garment, and the rent is made worse;" which is to say, My disciples are not yet become strong, but have need of much consideration; they are not yet renewed by the Spirit. On men in such a state it is not behoveful to lay a burden of precepts. Herein He establishes a rule for His disciples, that they should receive with leniency disciples from out of the whole world. Remigius: Vestimentum vetus discipulos vult intelligi, quia nondum erant per omnia innovati. Pannum rudem, idest novum, appellat novam gratiam, idest evangelicam doctrinam, cuius quaedam particula est ieiunium; et ideo non conveniebat ut saeviora praecepta ieiunii illis committerentur, ne forte austeritate ieiunii frangerentur, et fidem perderent quam habebant; ideo subdit tollit enim plenitudinem eius a vestimento, et peior scissura fit. Remig.: By the old garment He means His disciples, who had not yet been renewed in all things. The patch of undressed, that is, of new cloth, means the new grace, that is, the Gospel doctrine, of which fasting is a portion; and it was not meet that the stricter ordinances of fasting should be entrusted to them, lest they should be broken down by their severity, and forfeit that faith which they had; as He adds, "It taketh its wholeness from the [p. 344] garment, and the rent is made worse." Glossa: Quasi dicat: ideo rudis pannus, idest novus, non debet poni in vestimento veteri, qui tollit saepe a vestimento plenitudinem eius, idest perfectionem; et tunc fit peior scissura. Grave enim onus rudi iniunctum, illud boni quod prius inerat, saepe destruit. Gloss., ap. Anselm: As much as to say, An undressed patch, that is, a new one, ought not to be put into an old garment, because it often takes away from the garment its wholeness, that is, its perfection, and then the rent is made worse. For a heavy burden laid on one that is untrained often destroys that good which was in him before. Remigius: Duabus autem similitudinibus positis, scilicet nuptiarum, et de panno rudi et de vestimento veteri, nunc tertiam addit similitudinem de utribus et de vino: neque mittunt vinum novum in utres veteres. Utres veteres appellat suos discipulos, qui nondum perfecte erant innovati. Vinum novum appellat plenitudinem spiritus sancti, et profunda caelestium mysteriorum, quae tunc discipuli ferre non poterant; sed post resurrectionem utres novi facti fuerunt, et vinum novum receperunt quando spiritus sanctus replevit corda eorum. Unde quidam dixerunt: omnes isti musto pleni sunt. Remig.: After two comparisons made, that of the wedding, and that of the undressed cloth, He adds a third concerning wine skins; "Neither do men put new wine into old skins." By the old skins He means His disciples, who were not yet perfectly renewed. The new wine is the fulness of the Holy Spirit, and the depths of the heavenly mysteries, which His disciples could not then bear; but after the resurrection they became as new skins, and were filled with new wine when they received the Holy Spirit into their hearts. Whence also some said, "These men are full of new wine." [Acts 2:13] Chrysostomus in Matth: Hinc et nos causam docuit humilium verborum quae continuo ad eos dicebat propter imbecillitatem ipsorum. Chrys.: Herein He also shews us the cause of those condescending words which He often addressed to them because of their weakness. Hieronymus: Vel aliter. Per vestimentum vetus et utres veteres debemus intelligere Scribas et Pharisaeos; particula vestimenti novi et vinum novum praecepta evangelica sentienda: quae non possunt sustinere Iudaei, ne maior scissura fiat. Tale quid et Galatae facere cupiebant, ut cum Evangelio legis praecepta miscerent, et in utribus veteribus mitterent vinum novum. Sermo igitur evangelicus apostolis potius quam Scribis et Pharisaeis est infundendus, qui maiorum traditionibus depravati, sinceritatem praeceptorum Christi non poterant custodire. Jerome: Otherwise; By the "old garment," and "old skins," we must understand the Scribes and Pharisees; and by the "piece of new cloth," and "new wine," the Gospel precepts, which the Jews were not able to bear; so "the rent was made worse." Something such the Galatians sought to do, to mix the precepts of the Law with the Gospel, and to put new wine into old skins. The word of the Gospel is therefore to be poured into the Apostles, rather than into the Scribes and Pharisees, who, corrupted by the traditions of the elders, were unable to preserve the purity of Christ's precepts. Glossa: Per hoc ergo significat quod apostoli non erant in veteribus observantiis detinendi, quos oportebat gratiae novitate perfundi. Gloss., non occ.: This shews that the Apostles being hereafter to be replenished with newness of grace, ought not now to be bound to the old observances. Augustinus in Serm. de Quadrag.: vel aliter. Omnis qui recte ieiunat, aut animam suam in gemitu orationis et castigatione corporis humiliat, aut illecebras carnales spiritualis sapientiae delectatione suspendit. De utroque autem ieiunii genere dominus hic respondet: nam de primo, quod habet animae humiliationem, dicit non possunt filii sponsi lugere; de illo quod epulum mentis, consequenter locutus est, dicens nemo mittit commissuram panni rudis. Deinde quia sponsus ablatus utique nobis est, lugendum est. Et recte lugemus, si flagramus desiderio eius. Beati quibus licuit eum ante passionem tunc habere praesentem, interrogare sicut vellent, audire sicut deberent. Illos dies concupierunt videre patres ante adventum eius, neque viderunt, quia in alia dispensatione sunt ordinati, per quos venturus annuntiaretur, non a quibus veniens audiretur; in nobis autem illud impletum est quod ipse dicit: venient dies quando desiderabitis videre unum de diebus istis, et non poteritis. Quis ergo hic non lugebit? Quis non dicat: factae sunt mihi lacrymae meae panes die ac nocte, dum dicitur mihi quotidie: ubi est Deus tuus? Merito ergo apostolus cupiebat dissolvi, et esse cum Christo. Aug., Serm., 210, 3: Otherwise; Everyone who rightly fasts, either humbles his soul in the groaning of prayer, and bodily chastisement, or suspends the motion of carnal desire by the joys of spiritual meditation. And the Lord here makes answer respecting both kinds of fasting; concerning the first, which is in humiliation of soul, He says, "The children of the bridegroom cannot mourn." Of the other which has a feast of the Spirit, He next speaks, where He says, "No man putteth a patch of [p. 345] undressed cloth." Then we must mourn because the Bridegroom is taken away from us. And we rightly mourn if we burn with desire of Him. Blessed they to whom it was granted before His passion to have Him present with them, to enquire of Him what they would, to hear what they ought to hear. Those days the fathers before His coming sought to see, and saw them not, because they were placed in another dispensation, one in which He was proclaimed as coming, not one in which He was heard as present. For in us was fulfilled that He speaks of, "The days shall come when ye shall desire to see one of these days, and shall not be able." [Luke 17:22] Who then will not mourn this? Who will not say, "My tears have been my meat day and night, while they daily say unto me, Where is now thy God?" [Ps 42:3] With reason then did the Apostle seek "to die and to be with Christ." Augustinus de Cons. Evang: Quod ergo dixit Matthaeus lugere, ubi Marcus et Lucas dicunt ieiunare, significat de tali ieiunio dominum locutum quod pertinet ad humilitatem tribulationis, ut illud alterum quod pertinet ad gaudium mentis in spiritualia suspensae, et ob hoc alienatae a corporalibus cibis, posterioribus similitudinibus significasse intelligatur; ostendens, quod circa corpus occupatis et ob hoc veterem sensum habentibus, hoc genus ieiunii non congruat. Aug., De Cons. Evan., ii, 27: That Matthew writes here "mourn," where Mark and Luke write "fast," shews that the Lord spake of that kind of fasting which pertains to humbling one's self in chastisement; as in the following comparisons He may be supposed to have spoken of the other kind which pertains to the joy of a mind wrapt in spiritual thoughts, and therefore averted from the food of the body; shewing that those who are occupied about the body, and owing to this retain their former desires, are not fit for this kind of fasting. Hilarius in Matth.: Mystice vero, quod praesente sponso ieiunandi necessitatem discipulis non esse respondet, praesentiae suae gaudium, et sacramentum sancti cibi edocet, quo nemo se praesente (idest, in conspectu mentis Christum continens) indigebat; ablato autem se, ieiunaturos esse dicit; quia omnes non credentes resurrexisse Christum, habituri non essent cibum vitae. In fide enim resurrectionis sacramentum panis caelestis accipitur. Hilary: Figuratively, this His answer, that while the Bridegroom was present with them, His disciples needed not to fast, teaches us the joy of His presence, and the sacrament of the holy food, which none shall lack, while He is present, that is, while one keeps Christ in the eye of the mind. He says, they shall fast when He is taken away from them, because all who do not believe that Christ is risen, shall not have the food of life. For in the faith of the resurrection the sacrament of the heavenly bread is received. Hieronymus: Vel cum propter peccata a nobis recesserit, tunc indicendum est ieiunium, tunc luctus est recipiendus. Jerome: Or, when He has departed from us for our sins, then is a fast to be proclaimed, then is mourning to be put on. Hilarius (ut supra): Ponit etiam exempla, quibus ostendit, infirmatas vetustate peccatorum et animas et corpora novae gratiae sacramenta non capere. Hilary: By these examples He shews that neither our souls nor bodies, being so weakened by inveteracy of sin, are capable of the sacraments of the new grace. Rabanus: Cum autem datae sint diversae similitudines ad idem, differunt tamen: vestis enim qua foris tegimur, opera bona significat, quae foris agimus; vinum quo intus reficimur, fervor est fidei et caritatis, quo intus reformamur. Rabanus: The different comparisons all refer to the same thing, and yet are they different; the garment by which we are covered abroad signifies our good works, [p. 346] which we perform when we are abroad; the wine with which we are refreshed within is the fervor of faith and charity, which creates us anew within.
Lectio 4 18 ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς ἰδοὺ ἄρχων εἷς ἐλθὼν προσεκύνει αὐτῷ λέγων ὅτι ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν: ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου ἐπ' αὐτήν, καὶ ζήσεται. 19 καὶ ἐγερθεὶς ὁ Ἰησοῦς ἠκολούθησεν αὐτῷ καὶ οἱ μαθηταὶ αὐτοῦ. 20 καὶ ἰδοὺ γυνὴ αἱμορροοῦσα δώδεκα ἔτη προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ: 21 ἔλεγεν γὰρ ἐν ἑαυτῇ, ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ σωθήσομαι. 22 ὁ δὲ Ἰησοῦς στραφεὶς καὶ ἰδὼν αὐτὴν εἶπεν, θάρσει, θύγατερ: ἡ πίστις σου σέσωκέν σε. καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης.
18. While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, "My daughter is even now dead: but come and lay thy hand upon her, and she shall live." 19. And Jesus arose, and followed him, and so did his disciples. 20. And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment; 21. For she said within herself, "If I may but touch his garment, I shall be whole." 22. But Jesus turned him about, and when he saw her, he said, "Daughter, be of good comfort; thy faith hath made thee whole." And the woman was made whole from that hour.
Chrysostomus in Matth: Post sermones opus adiunxit, in quo amplius Pharisaei obstruerentur eo quod qui advenit ad miraculum petendum, archisynagogus erat, et luctus magnus, quia puella unigenita erat, et duodecim annorum, quando incipit esse flos aetatis; et ideo dicitur haec illo loquente ad eos, ecce princeps unus accessit. Chrys., Hom., xxxi: After His instructions He adds a miracle, which should mightily discomfit the Pharisees, because he who came to beg this miracle, was a ruler of the synagogue and the mourning was great, for she was his only child, and of the age of twelve years, that is, when the flower of youth begins; "While he spake these things unto them, behold, there came one of their chief men unto him." Augustinus de Cons. Evang: Dicunt autem hoc et Marcus et Lucas, sed ab isto ordine iam recedunt: eo enim loco hoc inserunt ubi post expulsa Daemonia, et in porcos missa, transfretando redit a regione Gerasenorum. Et per hoc quod Marcus dicit, intelligendum est hoc factum esse postquam venit rursus trans fretum; sed quantum post, non apparet. Nisi autem fuisset aliquod intervallum, non esset quando fieret quod narrat Matthaeus in convivio domus suae. Post hoc factum continuo sequitur de archisynagogi filia. Si enim loquente eo de panno novo, accessit princeps, nihil aliud factorum dictorumque eius interpositum est; in narratione autem Marci patet locus ubi alia interponi potuerunt. Similiter autem et Lucas non renititur Matthaeo: quod enim adiunxit: et ecce vir cui nomen erat Iairus, non continuo accipiendum est factum, sed post illud de convivio publicanorum, ut narrat Matthaeus dicens haec illo loquente ad eos, ecce princeps unus, scilicet Iairus archisynagogus, accessit et adorabat eum dicens: domine, filia mea modo defuncta est. Considerandum est autem, ne repugnare videatur, quod alii duo Evangelistae morti iam proximam, non tamen mortuam eam dicant, usque adeo ut dicant venisse postea qui mortuam enuntiarent: et ob hoc non debere vexari magistrum: intelligendum est enim brevitatis causa Matthaeum hoc potius dicere voluisse, rogatum dominum esse ut faceret, quod ipsum fecisse manifestum est, ut scilicet et mortuam suscitare. Attendit enim non verba patris de filia sua, sed, quod potissimum est, voluntatem. Ita enim desperaverat ut potius eam vellet reviviscere, non credens vivam posse inveniri, quam morientem reliquerat. Duo itaque posuerunt quid dixerit Iairus; Matthaeus autem quid voluerit atque cogitaverit. Sane si quisquam illorum duorum patrem ipsum commemorasset dixisse, ut non vexaretur Iesus, quod puella mortua fuisset, repugnarent eius cogitationi verba quae posuit Matthaeus. Nunc vero non legitur quod suis nuntiantibus ille consenserit. Hinc autem rem pernecessariam discimus: nihil in cuiusque verbis debere inspicere nisi voluntatem, cui debent verba servire; nec mentiri quemquam, si aliis verbis dixerit quod ille voluerit cuius verba non dicit.
Aug., De Cons. Evan., ii, 28: This narrative is given both by Mark and Luke, but in a quite different order; namely, when after the casting out of the daemons and their entrance into the swine, he had returned across the lake from the country of the Gerasenes. Now Mark does indeed tell us that this happened after He had recrossed the lake, but how long after he does not determine. Unless there had been some interval of time, that could not have taken place that Matthew relates concerning the feast in his house. After this, immediately follows that concerning the ruler of the synagogue's daughter. If the ruler came to Him while He was yet speaking that of the new patch, [p. 347] and the new wine, then no other act of speech of his intervened. And in Mark's account, the place where these things might come in, is evident. In like manner, Luke does not contradict Matthew; for what he adds, "And behold a man, whose name was Jairus," [Matt 8:41] is not to be taken as though it followed instantly what had been related before, but after that feast with the Publicans, as Matthew relates. "While he spake these things unto them, behold, one of their chief men," namely, Jairus, the ruler of the synagogue, "came to him, and worshipped him, saying, Lord, my daughter is even now dead." It should be observed, lest there should seem to be some discrepancy, that the other two Evangelists represent her as at the point of death, but yet not dead, but so as afterwards to say that there came afterwards some saying, "She is dead, trouble not the Master," for Matthew for the sake of shortness represents the Lord as having been asked at first to do that which it is manifest He did do, namely, raise the dead. He looks not at the words of the father respecting his daughter, but rather his mind. For he had so far despaired of her life, that he made his request rather for her to be called in life again, thinking it impossible that she, whom he had left dying, should be found yet alive. The other two then have given Jairus' words; Matthew has put what he wished and thought. Indeed had either of them related that it was the father himself that said that Jesus should not be troubled for she was now dead, in that case the words that Matthew has given would not have corresponded with the thoughts of the ruler. But we do not read that he agreed with the messengers. Hence we learn a thing of the highest necessity, that we should look at nothing in any man's words, but his meaning to which his words ought to be subservient; and no man gives a false account when he repeats a man's meaning in words other than those actually used.
Chrysostomus in Matth: Vel hoc quod princeps dixit de morte puellae est augere calamitatem. Etenim consuetudo est rogantibus extollere sermone propria mala, et amplius aliquid eo quod est dicere, ut magis attrahant eos quibus supplicant; unde subiungit sed veni, impone manum super eam, et vivet. Vide autem eius crassitiem. Duo enim expetit a Christo: et accedere ipsum, et manum imponere. Hoc etiam Syrus ille Naaman a propheta expetebat. Etenim et visu indigent et sensibilibus rebus qui crassius dispositi erant. Chrys.: Or; The ruler says, she is dead, exaggerating his calamity. As it is the manner of those that prefer a petition to magnify their distress, and to represent them as something more than they really are, in order to gain the compassion of those to whom they make supplication; whence he adds, "But come and lay thy hand upon her, and [p. 348] she shall live." See his dullness. He begs two things of Christ, to come, and to lay His hand upon her. This was what Naaman the Syrian required of the Prophet. For they who are constituted thus hard of heart have need of sight and things sensible. Remigius: Miranda est autem pariter atque imitanda domini humilitas et mansuetudo: nam mox ut rogatus est, rogantem coepit sequi; unde subdit et surgens Iesus sequebatur eum. Hic subditos et praelatos pariter instruxit: subditus exemplum obedientiae reliquit, praelatis vero instantiam et sollicitudinem docendi demonstravit: ut quotiescumque audierint aliquem mortuum in anima statim adesse studeant. Et cum eo ibant discipuli eius. Remig.: We ought to admire and at the same time to imitate the humility and mercifulness of the Lord; as soon as ever He was asked, He rose to follow him that asked: "And Jesus rose, and followed him." Here is instruction both for such as are in command, and such as are in subjection. To these He has left an example of obedience; to those who are set over others He shews how earnest and watchful they should be in teaching; whenever they hear of any being dead in spirit, they should hasten to Him; "And his disciples went with him." Chrysostomus in Matth: Et Marcus quidem et Lucas dicunt, quoniam tres accepit discipulos, scilicet Petrum, Iacobum et Ioannem: Matthaeum autem non assumpsit, ampliorem ei concupiscentiam immittens, et quia imperfectius adhuc dispositus erat; propter hoc enim illos honorat, ut alii similes illis efficiantur. Sufficiebat enim interim Matthaeo videre ea quae facta sunt circa sanguinis fluxum patientem, de qua subditur et ecce mulier quae sanguinis fluxum patiebatur duodecim annis, accessit retro, et tetigit fimbriam vestimenti eius. Chrys.: Mark and Luke say that He took with Him three disciples only, namely, Peter, James, and John; He took not Matthew, to quicken his desires, and because he was yet not perfectly minded; and for this reason He honours these three, that others may become like-minded. It was enough meanwhile for Matthew to see the things that were done respecting her that had the issue of blood, concerning whom it follows; "And behold, a woman who had suffered an issue of blood twelve years, came behind and touched the hem of his garment." Hieronymus: Haec autem mulier sanguine fluens, non in domo, non in urbe accedit ad dominum quia iuxta legem urbibus excludebatur; sed in itinere ambulante domino; ut dum pergit ad aliam, alia curaretur. Jerome: This woman that had the flux came to the Lord not in the house, nor in the town, for she was excluded from them by the Law, but by the way as He walked; thus as He goes to heal one woman, another is cured. Chrysostomus in Matth: Ideo autem non libera propalatione ad Christum venit, quia verecundabatur propter passionem, immundam se existimans: etenim apud legem multa immunditia aestimabatur esse haec passio; propter hoc latet et occultatur. Chrys.: She came not to Christ with an open address through shame concerning this her disease, believing herself unclean; for in the Law this disease was esteemed highly unclean. For this reason she hides herself. Remigius: In quo laudanda est eius humilitas; quia non ad faciem accessit, sed retro, et indignam se iudicavit pedes domini tangere; et non plenitudinem vestimenti tetigit, sed tantummodo fimbriam: habuit enim dominus fimbriam iuxta legis praeceptum. Pharisaei etiam fimbrias habebant, quas magnificabant, in quibus etiam spinas appendebant. Sed fimbriae domini non habebant vulnerare, sed potius sanare; et ideo sequitur dicebat enim intra se: quia si tetigero tantum vestimentum eius, salva ero: in quo fides eius admiranda est, quia desperans de salute medicorum in quos sua erogaverat, ut Marcus dicit, intellexit caelestem adesse medicum, et in eo totam suam intentionem collocavit, et ideo salvari promeruit; unde sequitur at Iesus conversus et videns eam, dixit: confide, filia: fides tua te salvam fecit. Remig.: In which her humility must be praised, that she came not before His face, but behind, and judged herself unworthy to touch the Lord's feet, yea, she touched not His whole garment, but the hem only; for the Lord wore a hem according to the command of the Law. So the Pharisees also wore hems which they made large, and in some they inserted thorns. But the Lord's hem was not made to wound, but to heal. And therefore it follows, "For she said within herself, If I can but touch his garment, [p. 349] I shall be made whole." How wonderful her faith, that though she despaired of health from the physicians, on whom notwithstanding she had exhausted her living, she perceived that a heavenly Physician was at hand, and therefore bent her whole soul on Him; whence she deserved to be healed; "But Jesus turning and seeing her, said, "Be of good cheer, daughter, thy faith hath made thee whole." Rabanus: Quid est quod eam confidere iussit, quae si fidem non haberet, salutem ab eo non quaereret? Sed robur et perseverantiam fidei ab ea expostulavit, ut ad certam et veram perveniat salutem. Rabanus: What is this that He bids her, "Be of good cheer," seeing if she had not had faith, she would not have sought healing of Him? He requires of her strength and perseverance, that she may come to a sure and certain salvation. Chrysostomus in Matth: Vel quia formidolosa erat haec mulier, propter hoc ait confide. Et filiam eam vocat, quia fides eam filiam fecerat. Chrys.: Or because the woman was fearful, therefore He said, "Be of good cheer." He calls her "daughter," for her faith had made her such. Hieronymus: Non autem dixit: quia fides tua te salvam factura est; sed salvam fecit: in eo enim quod credidisti, iam salva facta es. Jerome: He said not, Thy faith shall make thee whole, but, "hath made thee whole;" for in that thou hast believed, thou art already made whole. Chrysostomus in Matth: Nondum tamen perfectam de Christo opinionem habebat, quia nequaquam aestimasset eum latere; sed Christus non dimisit eam latere, non quasi gloriam concupiscens, sed multorum causa. Primo enim solvit timorem mulieris, ne a conscientia pungatur, quasi donum furatura; secundo eam emendat de hoc quod aestimat se latere; tertio omnibus fidem eius ostendit, ut eam aemulentur; quarto dedit in hoc signum, quod monstravit se nosse omnia, non minus eo quod fontem sanguinis siccavit, de quo sequitur et salva facta est mulier ex illa hora. Chrys.: She had not yet a perfect mind respecting Christ, or she would not have supposed that she could be hid from Him; but Christ would not suffer her to go away unobserved, not that He sought fame, but for many reasons. First, He relieves the woman's fear, that she should not be pricked in her conscience as though she had stolen this boon; secondly, He corrects her error in supposing she could be hid from Him; thirdly, He displays her faith to all for their imitation; and fourthly, He did a miracle, in that He shewed He knew all things, no less than in drying the fountain of her blood. It follows, "And the woman was made whole from that hour." Glossa: Intelligendum est ex illa hora ex qua tetigit fimbriam; non ex illa hora ex qua Iesus conversus est ad eam: iam enim salva facta erat, ut alii Evangelistae manifeste ostendunt et ex verbis domini perpendi potest. Gloss., ap. Anselm: This must be understood as the time in which she touched the hem of His garment, not in which Jesus turned to her; for she was already healed, as the other Evangelists testify, and as may be inferred from the Lord's words. Hilarius. In Matth.: In quo magna virtutis dominicae admiratio est; cum potestas intra corpus manens, rebus caducis efficientiam adderet sanitatis, et usque in vestium fimbrias operatio divina procederet: non enim comprehensibilis erat Deus, ut corpore clauderetur. Assumptio namque corporis non naturam virtutis inclusit, sed ad redemptionem nostram fragilitatem corporis virtus assumpsit. Mystice autem princeps hic lex esse intelligitur, quae dominum orat ut plebi, quam ipsa Christo, eius adventus expectatione praedicata, nutrierat, vitam mortuae reddat. Hilary: Herein is to be observed the marvellous virtue of the Lord, that the power that dwelt in His body should give healing to things perishable, and the heavenly energy extended even through the hems of His garments; for God is not comprehensible that He should be shut in by a body. For His taking a body unto Him did not confine His power, but His power took upon it a frail body for our redemption. Figuratively, this ruler is to be understood as the Law, which prays the [p. 350] Lord that He would restore life to the dead multitude which it had brought up for Christ, preaching that His coming was to be looked for. Rabanus: Vel archisynagogus signat Moysen, et dicitur Iairus, idest illuminans, sive illuminaturus, quia accepit verba vitae dare nobis, et per hoc cunctos illuminat ipse a spiritu sancto illuminatus. Filia igitur archisynagogi, idest ipsa synagoga, velut duodecimo aetatis anno, idest tempore pubertatis, postquam spiritualem sobolem Deo generare debebat, errorum languore consternata est. Ad hanc ergo principis filiam dum properat Dei verbum, ut salvos faceret filios Israel, sancta Ecclesia ex gentibus congregata, quae interiorum lapsu criminum deperibat, paratam aliis fide percepit sanitatem. Notandum autem, quod dum archisynagogi filia sit duodennis, et mulier haec ab annis duodecim sanguine fluxit, eo tempore quo haec nata est, illa coepit infirmari: una enim pene saeculi aetate et synagoga ex patriarchis coepit nasci, et gentium exterarum natio idololatriae sanie foedari. Nam fluxus sanguinis bifariam potest intelligi: hoc est super idololatriae pollutione, et super his quae carnis et sanguinis delectatione geruntur: et sic quamdiu synagoga viguit, laboravit Ecclesia; sed illorum delicto salus gentibus facta est. Accedit autem et tangit dominum Ecclesia, cum ei per fidem appropinquat.
Rabanus, part. e Beda: Or; The ruler of the synagogue signifies Moses; he is named Jairus, 'illuminating,' or, 'that shall illuminate,' because he received the words of life to give to us, and by them enlighten all, being himself enlightened by the Holy Spirit. The daughter of the ruler, that is, the synagogue itself, being as it were in the twelfth year of its age, that is, in the season of puberty, when it should have borne spiritual progeny to God, fell into the sickness of error. While when the Word of God is hastening to this ruler's daughter to make whole the sons of Israel, a holy Church is gathered from among the Gentiles, which while it was perishing by inward corruption, received by faith that healing that was prepared for others. It should be noted, that the ruler's daughter was twelve years old, and this woman had been twelve years afflicted; thus she had begun to be diseased at the very time the other was born; so in one and the same age the synagogue had its birth among the Patriarchs, and the nations without began to be polluted with the pest of idolatry. For the issue of blood may be taken in two ways, either for the pollution of idolatry, or for obedience to the pleasures of flesh and blood. Thus as long as the synagogue flourished, the Church languished; the falling away of the first was made the salvation of the Gentiles. Also the Church draws nigh and touches the Lord, when it approaches Him in faith.
Glossa: Credidit, dixit, tetigit, quia his tribus fide, verbo et opere omnis salus acquiritur. She believes, spake her belief, and touched, for by these three things, faith, word and deed, all salvation is gained. Rabanus: Accedit autem retro, sive iuxta hoc quod ipse ait: si quis mihi ministrat, me sequatur, sive quia praesentem dominum in carne non videns, peractis iam sacramentis incarnationis illius, ad agnitionis eius gratiam pervenit. Unde et fimbriam vestimenti tangit; quia cum Christum in carne gentilis populus non vidisset, verba incarnationis recepit. Vestimentum enim Christi dicitur mysterium incarnationis eius, quo divinitas induta est; fimbriae vestimenti, verba de incarnatione eius dependentia. Non autem vestem, sed fimbriam tangit; quia non vidit in carne dominum, sed suscepit per apostolos incarnationis verbum. Beatus qui extremam partem verbi fide tangit. Non autem in urbe, sed in itinere pergente domino sanatur; unde apostoli: quia indignos vos iudicatis vita aeterna, ecce convertimur ad gentes. Gentilitas autem ex hora dominici adventus coepit habere salutem. She came behind Him, as He spake, "If any one serve me, let him follow me;" [John 12:26] or because, not having seen the Lord present in the flesh, when the sacraments of His incarnation were fulfilled, she came at length to the grace of the knowledge of Him. Thus also she touched the hem of His garment, because the Gentiles, though they had not seen Christ in the flesh, received the tidings of His incarnation. The garment of Christ is put for the mystery of His incarnation, wherewith His Deity is clothed; the hem of His garment are the words that hang upon His incarnation. She touches not the garment, but the hem thereof; because she [p. 351] saw not the Lord in the flesh, but received the word of the incarnation through the Apostles. Blessed is he that touches but the uttermost part of the word by faith. She is healed while the Lord is not in the city, but while He is yet on the way; as the Apostles cried, "Because ye judge yourselves unworthy of eternal life, lo, we turn to the Gentiles." [Acts 13:46] And from the time of the Lord's coming the Gentiles began to be healed.
Lectio 5 23 καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον 24 ἔλεγεν, ἀναχωρεῖτε, οὐ γὰρ ἀπέθανεν τὸ κοράσιον ἀλλὰ καθεύδει. καὶ κατεγέλων αὐτοῦ. 25 ὅτε δὲ ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ἐκράτησεν τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ κοράσιον. 26 καὶ ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην.
23. And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, 24. He said unto them, "Give place; for the maid is not dead, but sleepeth." And they laughed him to scorn. 25. But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26. And the fame hereof went abroad into all that land.
Glossa: Post mulieris haemorrhoissae curationem, sequitur de mortuae suscitatione, cum dicitur et cum venisset Iesus in domum principis, et cetera. Gloss., non occ.: After the healing of the woman with the issue of blood, follows the raising of the dead; "And when Jesus was come into the ruler's house." Chrysostomus in Matth: Considerandum est autem, quod propter hoc tardius vadit, et plura loquitur mulieri curatae, ut permittat mori puellam, et sic manifesta fiat resurrectionis demonstratio. Et similiter in Lazaro usque ad tertiam diem mansit. Sequitur et cum vidisset tibicines et turbam tumultuantem: quod est mortis demonstratio. Chrys.: We may suppose that He proceeded slowly, and spake longer to the woman whom He had healed, that He might suffer the maid to die, and thus an evident miracle of restoring to life might be wrought. In the case of Lazarus also He waited till the third day. "And when he saw the minstrels and the people making a noise;" this was a proof of her death. Ambrosius super Lucam: More enim veteri tibicines ad excitandos luctus in mortuis ferebantur adhiberi. Ambrose., Ambrosiaster, in Luc., 8, 52: For by the ancient custom minstrels were engaged to make lamentation for the dead. Chrysostomus in Matth: Sed Christus tibias universas proiecit; parentes autem puellae introduxit, ne posset dici, quod aliter curavit; sed et ante suscitationem puellae sermone spem erigit: unde sequitur dicebat: recedite, non est enim mortua puella, sed dormit. Chrys.: But Christ put forth all the pipers, but took in the parents, that it might not be said that He had healed her by any other means; and before the restoring to life He excites their expectations by His words, "And he said, Give place: for the maid is not dead, but sleepeth." Rabanus: Quasi dicat: vobis mortua est; Deo autem, qui suscitare potest, dormit tam in anima quam in corpore. Bede, in Luc.: As though He had said, To you she is dead, but to God who has power to give life, she sleeps only both in soul and body. Chrysostomus in Matth: Per hoc autem et tumultum mentis removit eorum qui aderant, et ostendit quoniam facile est ei mortuos suscitare: quod utique in Lazaro fecit dicens: Lazarus amicus noster dormit. Et simul docuit non formidare mortem: quia enim et ipse erat moriturus, in aliorum corporibus instruxit discipulos confidere, et viriliter ferre mortem. Etenim eo accedente, iam mors somnus erat. Hoc autem domino dicente, deridebant; unde sequitur et deridebant eum. Non autem increpavit derisionem, ut et ipsa derisio et tibiae, et alia universa demonstratio fiant mortis: quia enim multoties, postquam facta sunt miracula, non credunt homines, antea eos convincit propriis responsionibus: quod et in Lazaro fecit cum dixit: ubi posuistis eum? Ut qui dixerunt: veni et vide, et quoniam foetet, quatriduanus enim est, non amplius possint non credere quoniam mortuum suscitavit. Chrys.: By this saying, He soothes the minds of those that were present, and shews that it is easy to Him to raise the dead; the like He did in the case [p. 352] of Lazarus, "Our friend Lazarus sleepeth." [John 11:11] This was also a lesson to them not to be afraid of death; forasmuch as He himself also should die, He made His disciples learn in the persons of others confidence and patient endurance of death. For when He was near, death was but as sleep. When He had said this, "They mocked him." And He did not rebuke their mocking; that this mocking, and the pipes and all other things, might be a proof of her death. For ofttimes at His miracles when men would not believe, He convicted them by their own answers; as in the case of Lazarus, when He said, "Where have ye laid him?" so that they that answered, "Come and see," and, "He stinketh, for he hath now been dead four days," could no longer disbelieve that He had raised a dead man. Hieronymus: Non autem erant digni ut viderent mysterium resurgentis qui resuscitantem indignis contumeliis irridebant; et ideo sequitur et cum eiecta esset turba, intravit, et tenuit manum eius, et surrexit puella. Jerome: They that had mocked the Reviver were not worthy to behold the mystery of the revival; and therefore it follows, "And when the multitude was put forth, he entered, and took her by the hand, and the maid arose." Chrysostomus in Matth: Non quidem aliam superinducens animam, eam suscitavit, sed eam quae exierat reinducens, et velut ex somno erigens, ut ante viam faciat per visum fidei resurrectionis; et non solum puellam resuscitat, sed et cibum ei iubet dari, ut alii Evangelistae dicunt, ut non videatur phantasma esse quod factum est. Sequitur et exiit fama haec in universam terram illam. Chrys.: He restored her to life not by bringing in another soul, but by recalling that which had departed, and as it were raising it from sleep, and through this sight preparing the way for belief of the resurrection. And He not only restores her to life, but commands food to be given her, as the other Evangelists relate, that which was done might be seen to be no delusion. "And the fame of him went abroad into all that country." Glossa: Quod ad magnitudinem et novitatem miraculi pertinet, et ad manifestam veritatem ipsius, ne confictum putetur. Gloss., non occ.: The fame, namely, of the greatness and novelty of the miracle, and its established truth; so that it could not be supposed to be a forgery. Hilarius: Mystice autem dominus domum principis, scilicet synagogam, ingreditur, cui in canticis legis hymnus luctum personabat. Hilary: Mystically; The Lord enters the ruler's house, that is, the synagogue, throughout which there resounded in the songs of the Law a strain of wailing. Hieronymus: Usque enim hodie iacet in domo principis mortua; et qui videntur magistri, tibicines sunt, carmen lugubre canentes; turba quoque Iudaeorum non est turba credentium, sed tumultuantium. Sed cum intraverit plenitudo gentium, tunc omnis Israel salvus fiet. Jerome: To this day the damsel lays dead in the ruler's house; and they that seem to be teachers are but minstrels singing funeral dirges. The Jews also are not the crowd of believers, but of "people making a noise." But when the fulness of the Gentiles shall come in, then all Israel shall be saved. Hilarius in Matth.: Ut autem rarus ex lege credentium electionis numerus posset intelligi, turba omnis expulsa est; quam utique salvari dominus optasset; sed irridendo dicta, gestaque eius, resurrectionis non fuit digna consortio. Hilary: But that the number of the elect might be known to be but few out of the whole body of believers, the multitude is put forth; the Lord indeed would that they should be saved, but they mocked at His sayings and actions, and so were not worthy to be made partakers of His resurrection. Hieronymus: Tenuit autem manum eius, et surrexit puella: quia nisi prius mundatae fuerint manus Iudaeorum, quae sanguine plenae sunt, synagoga eorum mortua non consurget. Jerome: He took [p. 353] her by the hand, and the maid arose; because if the hands of the Jews which are defiled with blood be not first cleansed, their synagogue which is dead shall not revive. Hilarius in Matth.: Exeunte autem fama in universam terram illam, electionis salus, donum Christi, atque opera praedicantur. Hilary: "His fame went about into all that country;" that is, the salvation of the elect, the gift and works of Christ are preached. Rabanus: Moraliter autem puella in domo mortua, est anima mortua in cogitatione. Dicit autem quod puella dormit, quia qui peccant in praesenti, adhuc per poenitentiam resuscitari possunt. Tibicines sunt adulatores, qui fovent mortuam. Rabanus: Morally; The damsel dead in the house is the soul dead in thought. He says that she is asleep, because they that are now asleep in sin may yet be roused by penitence. The minstrels are flatterers who cherish the dead. Gregorius Moralium: Foras autem turba eicitur, ut puella suscitetur: quia nisi prius a secretioribus cordis expellatur saecularium multitudo curarum, anima quae intrinsecus iacet mortua, non resurgit. Greg., Mor., xviii, 43: The multitude are put forth that the damsel may be raised; for unless the multitude of worldly cares is first banished from the secrets of the heart, the soul which is laid dead within, cannot rise again. Rabanus: In domo autem puella paucis arbitris surgit, iuvenis extra portam, et Lazarus coram multis; quia publica noxa publico eget remedio; levis, leviori et secreta potest deleri poenitentia. Rabanus: The maiden is raised in the house with few to witness, the young man without the gate, and Lazarus in the presence of many; for a public scandal requires a public expiation; a less notorious, a lesser remedy; and secret sins may be done away by penitence.
Lectio 6 27 καὶ παράγοντι ἐκεῖθεν τῷ Ἰησοῦ ἠκολούθησαν [αὐτῷ] δύο τυφλοὶ κράζοντες καὶ λέγοντες, ἐλέησον ἡμᾶς, υἱὸς δαυίδ. 28 ἐλθόντι δὲ εἰς τὴν οἰκίαν προσῆλθον αὐτῷ οἱ τυφλοί, καὶ λέγει αὐτοῖς ὁ Ἰησοῦς, πιστεύετε ὅτι δύναμαι τοῦτο ποιῆσαι; λέγουσιν αὐτῷ, ναί, κύριε. 29 τότε ἥψατο τῶν ὀφθαλμῶν αὐτῶν λέγων, κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν. 30 καὶ ἠνεῴχθησαν αὐτῶν οἱ ὀφθαλμοί. καὶ ἐνεβριμήθη αὐτοῖς ὁ Ἰησοῦς λέγων, ὁρᾶτε μηδεὶς γινωσκέτω. 31 οἱ δὲ ἐξελθόντες διεφήμισαν αὐτὸν ἐν ὅλῃ τῇ γῇ ἐκείνῃ.
27. And when Jesus departed thence, two blind men followed him, crying, and saying, "Thou Son of David, have mercy on us." 28. And when he was come into the house, the blind men came to him: and Jesus saith unto them, "Believe ye that I am able to do this?" They said unto him, "Yea, Lord." 29. Then touched he their eyes, saying, "According to your faith be it unto you." 30. And their eyes were opened: and Jesus straitly charged them, saying, "See that no man know it." 31. But they, when they were departed, spread abroad his fame in all that country.
Hieronymus: Priori signo de principis filia et morbosa muliere, consequenter signum de duobus caecis adiungitur, ut quod ibi mors et debilitas, hic caecitas demonstraret; et ideo dicitur et transeunte inde Iesu, scilicet a domo principis, secuti sunt eum duo caeci, clamantes, et dicentes: miserere nostri, fili David. Jerome: The miracles that had gone before of the ruler's daughter, and the woman with the issue of blood, are now followed by that of two blind men, that what death and disease had there witnessed, that blindness might now witness. "And as Jesus passed thence," that is, from the ruler's house, [p. 354] there followed him two blind men, crying, and saying, Have mercy on us, thou Son of David." Chrysostomus in Matth: Non autem parva hic Iudaeorum accusatio est: cum hi quidem oculis carentes, ex auditu solo fidem suscipiant; illi autem habentes visum non attestantur miraculis quae fiebant. Vide autem et eorum desiderium: neque enim simpliciter recesserunt, sed cum clamore, et nihil aliud quam misericordiam postulantes. Filium autem David vocabant quia nomen honoris esse videbatur. Chrys., Hom., xxxii: Here is no small charge against the Jews, that these men, having lost their sight, yet believe by means of their hearing only; while they who had sight, would not believe the miracles that were done. Observe their eagerness; they do not simply come to Him, but with crying, and asking for nothing but mercy; they call Him Son of David because that seemed to be a name of honour. Remigius: Recte ergo filium David vocant, quia virgo Maria de stirpe David originem duxit. Remig.: Rightly they call Him Son of David, because the Virgin Mary was of the line of David. Hieronymus: Audiant Marcion et Manichaeus, et ceteri haeretici, qui vetus laniant testamentum: et discant salvatorem appellari filium David: si enim non est natus in carne, quomodo vocatur filius David? Jerome: Let Marcion and Manichaeaus, and the other heretics who mangle the Old Testament, hear this, and learn that the Saviour is called the Son of David; for if He was not born in the flesh, how is He the Son of David? Chrysostomus in Matth: Considerandum autem quod multoties dominus noluit rogatus sanare, ut non aliquis aestimet eum propter captandam honoris magnificentiam ad miracula insilire. Chrys.: Observe that the Lord oftentimes desired to be asked to heal, that none should think that He was eager to seize an occasion of display. Hieronymus: Et tamen rogantes non curantur in itinere; non transitorie, ut putabant; sed postquam venit in domum illam, accedunt ad eum, ut introeant; et primum eorum discutitur fides; ut sic verae fidei lumen accipiant; unde sequitur cum autem venisset dominus, accesserunt ad eum caeci; et dixit eis Iesus: creditis quia hoc possum facere vobis? Jerome: Yet were they not healed by the way-side and in passing as they had thought to be; but when He was entered into the house, they come unto Him; and first their faith is made proof of, that so they may receive the light of the true faith. "And when he was come into the house, the blind men came unto him; and Jesus said unto them, Believe ye that I am able to do this?" Chrysostomus in Matth: Rursum autem hic erudit nos gloriam multitudinis expellere: quia enim prope erat domus, ducit eos illuc singulariter curaturus. Chrys.: Here again He teaches us to exclude the desire of fame; because there was a house hard by, He takes them there to heal them apart. Remigius: Qui autem caecis reddere poterat visum, non ignorabat si crederent; sed ideo interrogavit, ut fides eorum, quae gestabatur corde, dum confiterentur ore, digna fieret ampliori mercede, secundum illud apostoli: ore confessio fit ad salutem. Remig.: He who was able to give sight to the blind, was not ignorant whether they believed; but He asked them, in order that the faith which they bare in their hearts, being confessed by their mouth might be made deserving of a higher reward, according to that of the Apostle, "By the mouth of confession is made unto salvation." [Rom 10:10] Chrysostomus in Matth: Et non propter hoc solum: sed ut ostenderet quoniam digni erant curatione; et ut non aliquis dicat, quoniam si misericordia solum salvabat, omnes salvari oportebat. Ideo etiam fidem ab eis expetit, ut ex hoc ad excelsius eos reducat: quia enim dixerant eum filium David, erudit quod oportet de eo maiora sentire: unde non dixit: creditis quoniam possum rogare patrem? Sed creditis quoniam possum hoc facere? De quorum responsione sequitur dicunt ei: utique, domine. Non ultra filium David eum vocant, sed altius elevantur, et dominationem confitentur. Ex tunc iam ipse imponit eis manum; unde sequitur tunc tetigit oculos eorum, dicens: secundum fidem vestram fiat vobis. Dicit autem hoc fidem eorum affirmans, et contestans quoniam non adulationis erant verba quae dixerant. Postea curationem subiungit, dicens et aperti sunt oculi eorum. Deinde post sanationem iubet nulli dicere; et non simpliciter iubet, sed cum multa vehementia; unde sequitur et comminatus est eis dicens: videte ne quis sciat. Illi autem exeuntes, diffamaverunt eum in tota terra. Chrys.: And not for this reason only, but that He might make manifest that they were worthy of healing, and that none might object, that if mercy alone saved, then ought all to be saved. Therefore also He requires faith of them, that He may thereby raise their thoughts higher; they had called Him the Son of David, therefore He instructs them that they should think higher things of Him. Thus He does not say to them, Believe ye that I can ask the Father? But, "Believe ye that I am able to do this? They say unto [p. 355] him, Yea. Lord." They call Him no more Son of David, but exalt Him higher, and confess His dominion. Then He lays His hand upon them; as it follows, "Then he touched their eyes, saying, According to your faith be it unto you." This He says confirming their faith, and testifying that what they had said were not words of flattery. Then follows the cure, "And their eyes were opened." And after this, He injunction that they should tell it to no man; and this not a simple command, but with much earnestness, "And Jesus straitly charged them, saying, See that no man know it; but they went forth, and spread abroad the fame of him through the whole country." Hieronymus: Dominus quidem propter humilitatem fugiens iactantiae gloriam, hoc praeceperat; et illi propter memoriam gratiae non possunt tacere beneficium. Jerome: The Lord from humility shunning the fame of His glorious works, gave them this charge, and they from gratitude cannot be silent respecting so great benefit. Chrysostomus in Matth: Quod autem alteri dixit: vade, et annuntia gloriam Dei, non est contrarium: erudit enim nos prohibere eos qui volunt nos propter nos laudare. Si autem ad domini gloriam refertur, non debemus prohibere, sed magis iniungere ut hoc fiat. Chrys.: That He said to another man, "Go, and proclaim the glory of God, [Luke 8:39] is not contrary to this; for what He would teach is, that we should hinder those that would commend us for ourselves. But when it is the Lord's glory that is to be praised, we ought not to forbid, but to promote it ourselves. Hilarius in Matth.: Vel silentium caecis dominus imperat, quia apostolorum proprium erat praedicare. Hilary: Or He enjoins silence on the blind men, because to preach was the Apostles' office. Gregorius Moralium: Quaerendum autem nobis est quid sit hoc quod ipse omnipotens, cui hoc est velle quod posse, et taceri virtutes suas voluit, et tamen ab eis qui illuminati sunt quasi invitus indicatur: nisi quod servis suis se sequentibus exemplum dedit, ut ipsi quidem virtutes suas occultari desiderent; et tamen ut aliis eorum exemplo proficiant, prodantur inviti. Occultentur ergo studio, necessitate publicentur; et eorum occultatio sit custodia propria, eorum publicatio sit utilitas aliena. Greg., Mor., xix, 23: We must enquire how this is that the Almighty, whose will and power are coextensive, should have here willed that His excellent works should be hid in silence, and is yet preached against His will, as it were, by these men who have received their sight. It is only that He herein has left an example to His servants who follow Him, that they should desire their own good deeds to be hid, and that notwithstanding they should be made known against their will, that others may profit by their example. They should then be hid by design, and published of compulsion; their concealment is by our own watchfulness, their betrayal is for others' profit. Remigius: Allegorice autem per hos duos caecos duo populi designantur, idest Iudaicus et gentilis vel duo populi Iudaicae gentis: nam tempore Roboam, regnum eius divisum est in duas partes. De utroque autem populo in se credentes Christus illuminavit in domo, per quam intelligitur Ecclesia, quia absque unitate Ecclesiae nullus salvari potest. Illi autem qui ex Iudaeis crediderunt adventum domini, per universum orbem diffamaverunt. Remig.: Allegorically; By these two blind men are denoted the two nations of Jews and Gentiles, or the two nations of the Jewish race; for in the time of Rohoam his kingdom was split into two parts. Out of both nations such as believed on Him Christ gave sight to in the house, by which is understood the Church; for without the unity of the Church no man can be saved. And they of the Jews who had [p. 356] believed the Lord's coming spread the knowledge thereof throughout the whole earth. Rabanus: Domus autem principis synagoga est subdita Moysi; domus Iesus caelestis est Ierusalem. Domino ergo per hoc saeculum transeunte, et domum suam revertente, duo caeci secuti sunt eum: quia praedicato Evangelio per apostolos, multi ex Iudaeis et gentibus coeperunt eum sequi. Sed postquam in caelum conscenderat, intravit in domum, idest in Ecclesiam, et ibi illuminati sunt. Rabanus: The house of the ruler is the Synagogue which was ruled by Moses; the house of Jesus is the heavenly Jerusalem. As the Lord passed through this world and was returning to His own house, two blind men followed Him; that is, when the Gospel was preached by the Apostles, many of the Jews and Gentiles began to follow Him. But when He ascended into Heaven, then He entered His house, that is, into the confession of one faith which is in the Catholic Church, and in that they were enlightened.
Lectio 7 32 αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ ἄνθρωπον κωφὸν δαιμονιζόμενον: 33 καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες, οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. 34 οἱ δὲ φαρισαῖοι ἔλεγον, ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. 35 καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν.
32. As they went out, behold, they brought to him a dumb man possessed with a devil. 33. And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, "It was never so seen in Israel." 34. But the Pharisees said, "He casteth out devils through the prince of the devils." 35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every sickness and every disease among the people.
Remigius: Pulchre, illuminatis caecis, muto loquelam reddidit, et obsessum a Daemone curavit: in quo facto ostendit se dominum virtutis, et caelestis medicinae auctorem: nam per Isaiam dictum est: tunc aperientur oculi caecorum, et aures surdorum patebunt, et aperta erit lingua mutorum. Unde dicitur egressis autem illis, ecce obtulerunt ei hominem mutum, Daemonium habentem. Remig.: Observe the beautiful order of His miracles; how after He had given sight to the blind, He restored speech to the dumb, and healed the possessed of the daemon; by which He shews Himself the Lord of power, and the author of the heavenly medicine. For it was said by Isaiah, "Then shall the eyes of the blind be opened, the ears of the deaf shall be unstopped, and the tongue of the dumb loosed." [Isa 35:6] Whence it is said, "When they were gone forth, they brought unto him a man dumb, and possessed with a daemon." Hieronymus: Quod autem dicitur Graece cophos, magis tritum est sermone communi, ut tam surdus quam mutus intelligatur; sed moris est Scripturarum cophon, indifferenter vel surdum vel mutum dicere. Jerome: The Greek word here is more frequent in common speech in the sense of, 'deaf,' but it is the manner of Scripture to use it indifferently as either. Chrysostomus in Matth: Non autem naturae erat haec passio, sed ex Daemonis insidiis: ideoque et aliis indiguit qui eum adducerent; neque enim per seipsum rogare poterat sine voce existens, neque aliis supplicare, Daemone animam cum lingua colligente: propter hoc neque expetit fidem ab eo; sed confestim aegritudinem sanat; unde sequitur et eiecto Daemonio, locutus est mutus. Chrys.: This was not a mere natural defect; but was from the malignity of the daemon; and therefore he needed to be brought of others, [p. 357] for he could not ask any thing of others as living without voice, and the daemon chaining his spirit together with his tongue. Therefore Christ does not require faith of him, but immediately healed his disorder; as it follows, "And when the daemon was cast out, the dumb spake." Hilarius in Matth.: In quo rerum ordo servatus est: nam Daemon prius eicitur, et tunc reliqua corporis officia succedunt. Sequitur et miratae sunt turbae dicentes: nunquam apparuit sic in Israel. Hilary: The natural order of things is here preserved; the daemon is first cast out, and there the functions of the members proceed. "And the multitude marvelled, saying, It was never so seen in Israel." Chrysostomus in Matth: Praeponebant quidem ceteris eum, non quia curabat solum, sed quoniam facile et velociter infinitas aegritudines et insanabiles sanabat. Hoc autem maxime Pharisaeos contristabat: quoniam omnibus eum praeponebant, non solum his qui tunc erant, sed et his qui antea geniti fuerunt in Israel: unde Pharisaei concitati e contrario detrahebant: propter quod sequitur Pharisaei autem dicebant: in principe Daemoniorum eicit Daemones. Chrys: They set Him thus above others, because He not only healed, but with such ease, and quickness; and cured diseases both infinite in number, and in quality incurable. This most grieved the Pharisees, that they set Him before all others, not only those that then lived, but all who had lived before, on which account it follows, "But the Pharisees said, He casteth out daemons through the Prince of daemons." Remigius: Scribae namque et Pharisaei facta domini negabant quae poterant; et quae non poterant negare, in sinistram partem interpretabantur, secundum illud Psalmi 65, 3: in multitudine virtutis tuae mentientur tibi inimici tui. Remig.: Thus the Scribes and Pharisees denied such of the Lord's miracles as they could deny; and such as they could not they explained by an evil interpretation, according to that, "In the multitude of they excellency thy enemies shall lie unto thee." [Ps 66:3] Chrysostomus in Matth: Eorum autem dicto quid est dementius? Non enim confingi potest, proicere Daemonem alterum Daemonem: suis enim applaudere consuevit, non dissolvere sua. Christus autem non solum Daemones eiciebat, sed et leprosos mundabat, et mortuos suscitabat, et peccata solvebat, et regnum Dei praedicabat, et ad patrem homines adducebat, quae Daemon neque posset facere neque vellet. Chrys.: What can be more foolish than this speech of theirs? For it cannot be pretended that one daemon would cast out another; for they are wont to consent to one another's deeds, and not to be at variance among themselves. But Christ not only cast out daemons, but healed the lepers, raised the dead, forgave sins, preached the kingdom of God, and brought men to the Father, which a daemon neither could nor would do. Rabanus: Mystice autem, sicut in duobus caecis signatus est uterque populus, Iudaeorum et gentium, ita in homine muto et daemoniaco generaliter signatum est omne genus humanum. Rabanus: Figuratively; As is the two blind men were denoted both nations, Jews and Gentiles, so in the man dumb and afflicted with the daemon is denoted the whole human race. Hilarius in Matth.: Vel in muto surdo et daemoniaco gentium plebs indigna totius salutis infertur: omnibus enim undique malis circumsessa, totius corporis vitiis implicabatur. Hilary: Or; By the dumb and deaf, and daemoniac, is signified the Gentile world, needing health in every part; for sunk in evil of every kind, they are afflicted with disease of every part of the body. Remigius: Gentilis enim populus mutus erat: quia in confessione verae fidei et in laude sui creatoris os aperire non poterat; sive quia mutis idolis cultum impendebat, similis illis factus. Daemoniacus erat quia per mortem infidelitatis Diaboli imperiis subditus erat. Remig.: For the Gentiles were dumb; not being able to open their mouth in the confession of the true faith, and the praises of the Creator, or because in paying worship to dumb idols they were made like unto them. They were afflicted with a daemon, because by dying in unbelief they were made subject to the power of the Devil. Hilarius: Dei autem cognitione, superstitionum omnium vesania effugata, et visus et auditus et sermo salutis invehitur. Hilary: But by the knowledge of God the [p. 358] frenzy of superstition being chased away, the sight, the hearing, and the word of salvation is brought in to them. Hieronymus: Sicut enim caeci lumen recipiunt, sic et muti ad loquendum lingua laxatur, ut confiteatur eum quem antea denegabat. In turba autem admirante confessio nationum est. Pharisaei autem per suam calumniam usque hodie Iudaeorum infidelitatem demonstrant. Jerome: As the blind receive light, so the tongue of the dumb is loosed, that he may confess Him whom before he denied. The wonder of the multitude is the confession of the nations. The scoff of the Pharisees is the unbelief of the Jews, which is to this day. Hilarius: Admirationem autem turbae talis confessio subsecuta est: nunquam apparuit sic in Israel: quia is cui per legem nihil opis afferri potuit, verbi virtute salvatur. Hilary: The wonder of the multitude is followed up by the confession, "It was never so seen in Israel;" because he, for whom there was no help under the Law, is saved by the power of the Word. Remigius: Illi vero qui mutum sanandum domino obtulerunt, intelliguntur apostoli et praedicatores, qui aspectibus divinae pietatis gentilem populum salvandum obtulerunt. Remig.: They who brought the dumb to be healed by the Lord, signify the Apostles and preachers, who brought the Gentile people to be saved before the face of divine mercy. Augustinus de Cons. Evang: Quod autem hic dicitur de duobus caecis et Daemonio muto, solus Matthaeus posuit. Illi duo caeci de quibus alii narrant, non sunt isti; sed tamen simile factum est; ita ut si ipse Matthaeus non etiam illius facti meminisset, posset putari hoc quod nunc narrat, dictum fuisse etiam ab aliis duobus. Quod commendare memoriae diligenter debemus, esse quaedam facta similia, quod probatur non esse idem, cum ipse Evangelista utrumque commemorat; ut, si quando talia singula apud singulos invenerimus, atque in eis contrarium quod solvi non possit, occurrat nobis, non esse factum idem, sed aliud simile, vel similiter factum. Aug., De Cons. Evan. ii, 29: This account of the two blind men and the dumb daemon is read in Matthew only. The two blind men of whom the others speak are not the same as these, though something similar was done with them. So that even if Matthew had not also recorded their cure, we might have seen that this present narrative was of a different transaction. And this we ought diligently to remember, that many actions of our Lord are very much like one another, but are proved not to be the same action, by being both related at different times by the same Evangelist. So that when we find cases in which one is recorded by one Evangelist, and another by another, and some difference which we cannot reconcile between their accounts, we should suppose that they are like, but not the same, events.
Lectio 8 36 ἰδὼν δὲ τοὺς ὄχλους ἐσπλαγχνίσθη περὶ αὐτῶν ὅτι ἦσαν ἐσκυλμένοι καὶ ἐρριμμένοι ὡσεὶ πρόβατα μὴ ἔχοντα ποιμένα. 37 τότε λέγει τοῖς μαθηταῖς αὐτοῦ, ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι: 38 δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ.
36. But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. 37. Then saith he unto his disciples, "The harvest truly is plenteous, but the labourers are few; 38. Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest."
Chrysostomus in Matth: Voluit dominus ipso facto redarguere accusationem Pharisaeorum dicentium in principe Daemoniorum eicit Daemonia: Daemon enim convicium passus non benefacit, sed nocet eis qui eum inhonorant. Dominus autem contrarium facit, qui post convicia et contumelias non solum non punit, sed etiam nec increpavit, quinimmo beneficia praestitit; unde sequitur et circuibat Iesus omnes civitates et castella. In quo erudit nos accusatoribus nostris retribuere non accusationes, sed beneficia. Qui enim post accusationem desistit a beneficio, monstrat quoniam propter hominum laudem benefacit. Si vero propter Deum benefacis conservis, quicquid illi fecerint, non desistis benefaciens, ut maior sit merces. Chrys.: The Lord would refute by actions the charge of the Pharisees, who said, "He casteth out daemons by the [p. 359] "Prince of the daemons;" for a daemon having suffered rebuke, does not return good but evil to those who have not shewn him honour. But the Lord on the other hand, when He had suffered blasphemy and contumely, not only does not punish, but does not utter a hard speech, yea He shews kindness to them that did it, as it here follows, "And Jesus went about all their towns and villages." Herein He teaches us not to return accusations to them that accuse us, but kindness. For he that ceases to do good because of accusation, shews that his good has been done because of men. But if for God's sake you do good to your fellow-servants, you will not cease from doing good whatever they do, that your reward may be greater. Hieronymus: Vides autem quod aequaliter et vicis et urbibus et castellis, idest et magnis et parvis, Evangelium praedicaverit, ut non consideraret nobilium potentiam, sed salutem credentium. Sequitur docens in synagogis eorum: hoc scilicet habens operis quod mandaverat pater, et hanc esuriem ut doctrina salvos faceret infideles. Docebat autem in synagogis Evangelium regni; unde sequitur et praedicans Evangelium regni. Jerome: Observe how equally in villages, cities, and towns, that is to great as well as small, He preaches the Gospel, not respecting the might of the noble, but the salvation of those that believe. It follows, "Teaching in their synagogues;" this was His meat, going about to do the will of His Father, and saving by His teaching such as yet believed not. Gloss., non occ.: He taught in their synagogues the Gospel of the Kingdom, as it follows, "Preaching the Gospel of the Kingdom." Remigius: Intelligendum est Dei. Quamvis enim annuntientur bona temporalia, tamen non dicitur Evangelium. Hinc est quod lex non nominatur Evangelium: quia suis observatoribus non promittebat bona caelestia, sed terrena. Remig.: Understand, 'of God;' for though temporal blessings are also proclaimed, yet they are not called The Gospel. Hence the Law was not called a Gospel, because to such as kept it, it held out not heavenly, but earthly, goods. Hieronymus: Post praedicationem autem et doctrinam curabat omnem languorem et omnem infirmitatem, ut. Quibus sermo non suaserat, opera persuaderent; unde sequitur curans omnem languorem et omnem infirmitatem; quod de ipso proprie dicitur, nihil quippe ei impossibile est. Jerome: He first preached and taught, and then proceeded to heal sicknesses, that the works might convince those who would not believe the words. Hence it follows, "Healing every sickness and every disease," for to Him alone nothing is impossible. Glossa: Languorem vocat diuturnam infirmitatem, infirmitatem autem leves morbos. Gloss., ap. Anselm: By "disease" we may understand complaints of long standing, by "sickness" any lesser infirmity. Remigius: Sciendum est autem quia illos quos corpore sanabat forinsecus, mente sanabat intrinsecus. Alii vero hoc facere non possunt sua potestate, sed per Dei gratiam. Remig.: It should be known that those whom He healed outwardly in their bodies, He also healed inwardly in their souls. Others cannot do this of their own power, but can by God's grace. Chrysostomus in Matth: Non autem in hoc stat Christi bonitas, sed et aliam providentiam circa eos ostendit, viscera misericordiae circa eos expandens; unde sequitur videns autem turbas, misertus est eis. Chrys.: Nor does Christ's goodness rest here, but He manifests His care for them, opening the bowels of His mercy towards them; whence it follows, "And seeing the multitudes, he had compassion upon them." Remigius: Per quod officium boni pastoris magis quam mercenarii in se Christus ostendit. Quare autem misertus sit subiungit quia erant vexati et iacentes sicut oves non habentes pastorem: vexati quidem a Daemonibus: sive quia a diversis infirmitatibus et languoribus erant attriti. Remig.: Herein Christ shews in Himself the disposition of the good shepherd and not that of the hireling. Why He pitied them is added, "because there were troubled, [p. 360] and sick as sheep that have no shepherd—troubled either by daemons, or by divers sicknesses and infirmities. Rabanus: Vel vexati per diversos errores, et iacentes, idest torpentes, non valentes surgere: et cum haberent pastores, erant quasi non haberent pastorem. Gloss., ap. Anselm: Or, "troubled," by daemons, and "sick," that is, benumbed and unable to rise; as though they had shepherds, yet they were as though they had them not. Chrysostomus in Matth: Haec principum Iudaeorum excusatio, quoniam pastores existentes, ea quae luporum erant ostendebant: non solum enim non emendabant multitudinem, sed et nocebant eorum profectui. Illis enim admirantibus et dicentibus: nunquam apparuit sic in Israel, e contrario dicebant, quoniam in principe Daemoniorum eicit Daemonia. Chrys.: This is an accusation against the rulers of the Jews, that being shepherds they appeared like wolves; not only not improving the multitude, but hindering their progress. For when the multitude marvelled and said, "It was never so seen in Israel," these opposed themselves, saying, "He casteth out daemons by the prince of daemons." Remigius: Postquam autem Dei filius de caelo prospexit in terram ut audiret gemitus compeditorum, mox multa messis coepit augeri: turbae namque humani generis fidei non appropinquassent, nisi quia auctor humanae salutis de caelis prospexit in terram; et ideo sequitur tunc dixit discipulis suis: messis quidem multa, operarii autem pauci. Remig.: But when the Son of God looked down from heaven upon the earth, to hear the groans of the captives [Ps 102:19], straight a great harvest began to ripen; for the multitude of the human race would never have come near to the faith, had not the Author of human salvation looked down from heaven. And it follows, "Then said he unto his disciples, The harvest truly is great, but the labourers are few." Glossa: Messis ergo dicuntur homines, qui possunt meti a praedicatoribus, et de collectione perditorum separari, ut grana excussa a paleis, postea in horreis reponantur. Gloss., ap. Anselm: The harvest are those men who can be reaped by the preachers, and separated from the number of the damned, as grain is beaten out from the chaff that it may be laid up in granaries. Hieronymus: Messis multa, populorum signat multitudinem; operarii pauci, penuriam magistrorum. Jerome: The great harvest denotes the multitude of the people; the few labourers, the want of instructors. Remigius: Parvus enim erat numerus apostolorum ad comparationem tantarum segetum. Hortatur autem dominus suos praedicatores, idest apostolos, et eorum sequaces, ut quotidie sui numeri augmentationem exposcant; unde subdit rogate ergo dominum messis ut mittat operarios in messem suam. Remig.: For the number of the Apostles was small in comparison of so great crops to be reaped. The Lord exhorts His preachers, that is, the Apostles and their followers, that they should daily desire an increase of their number; "Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest." Chrysostomus in Matth: Latenter seipsum dominum ostendit: ipse enim est qui messis est dominus. Si enim metere misit quae apostoli non seminaverunt, manifestum est quoniam non aliena metere misit, sed ea quae ipse per prophetas seminavit. Sed cum duodecim apostoli sint operarii, dixit deprecamini dominum messis ut mittat operarios in messem suam: et tamen nullum eis adiecit, quia scilicet eos iam duodecim existentes multiplicavit, non numero adiciens, sed virtutem largiens. Chrys.: He privately insinuates Himself to be the Lord; for it is He Himself who is Lord of the harvest. For if He sent the Apostles to reap what they had not sown, it is manifest that He sent them not to reap the things of others, but what He had sown by the Prophets. But since the twelve Apostles are the labourers, He said, "Pray ye the Lord of the harvest, that he would send labourers into his harvest;" and notwithstanding He added none to their number, but rather He multiplied those twelve many times, not by increasing their numbers, but by giving them more abundant grace. Remigius: Vel tunc augmentatus est quando designavit et alios septuaginta duos, et quando sunt facti multi praedicatores, spiritu sancto descendente super credentes. Remig.: Or, He then increased their number when He chose the seventy and two, and then when many preachers were made [p. 361] what time the Holy Spirit descended upon the believers. Chrysostomus in Matth: Ostendit autem quia magnum donum sit hoc, scilicet ut aliquis habeat virtutem decenter praedicandi, per hoc quod dicit hoc esse orandum. Commemorat autem in hoc loco verborum Ioannis de area et ventilabro et palea et frumento. Chrys.: He shews us that it is a great gift that one should have the power of rightly preaching, in that He tells them that they ought to pray for it. Also we are here reminded of the words of John concerning the threshing-floor, and the fan, the chaff, and the wheat. Hilarius in Matth.: Mystice autem, salute gentibus data, civitates omnes et castella omnia, virtute et ingressu Christi illuminantur, et omnem infirmitatem veterem languoris evadunt. Immundi autem spiritus dominante violentia vexatam et sub legis onere aegrotam plebem dominus miseretur: quia nullus adhuc eis pastor erat custodiam sancti spiritus redditurus. Erat autem doni istius copiosissimus fructus, cuius copia haurientium multitudinem vincit; nam quantumlibet assumatur a cunctis, ad largiendum tamen semper exuberat: et quia plures esse utile est per quos ministratur, rogari dominum messis iubet, ut ad capessendum quod praeparabatur donum spiritus sancti messorum copiam Deus praestet: per orationem enim hoc munus a Deo nobis effunditur. Hilary: Figuratively; When salvation was given to the Gentiles, then all cities and towns were enlightened by the power and entrance of Christ, and escaped every former sickness and infirmity. The Lord pities the people troubled with the violence of the unclean Spirit, and sick under the burden of the Law, and having no shepherd at hand to bestow on them the guardianship of the Holy Spirit. But of that gift there was a most abundant fruit, whose plenty far exceeded the multitude of those that drank thereof; how many soever take of it, yet an inexhaustible supply remains; and because it is profitable that there should be many to minister it, He bids us ask the Lord of the harvest, that God would provide a supply of reapers for the ministration of that gift of the Holy Spirit which was made ready; for by prayer this gift is poured out upon us from God.
Caput 10 Gospel of Matthew, Chapter 10 [p. 362] Lectio 1 1 καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτωνὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 2 τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματά ἐστιν ταῦτα: πρῶτος σίμων ὁ λεγόμενος πέτρος καὶ ἀνδρέας ὁ ἀδελφὸς αὐτοῦ, καὶ ἰάκωβος ὁ τοῦ ζεβεδαίου καὶ ἰωάννης ὁ ἀδελφὸς αὐτοῦ, 3 φίλιππος καὶ βαρθολομαῖος, θωμᾶς καὶ μαθθαῖος ὁ τελώνης, ἰάκωβος ὁ τοῦ ἁλφαίου καὶ θαδδαῖος, 4 σίμων ὁ καναναῖος καὶ Ἰούδας ὁ ἰσκαριώτης ὁ καὶ παραδοὺς αὐτόν.
1. And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. 2. Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3. Philip, and Bartholomew; Thomas, and Matthew the Publican; James the son of Alphaeus, and Lebaeus, whose surname was Thaddaeus; 4. Simon the Canaanite, and Judas Iscariot, who also betrayed him.
Glossa: A curatione socrus Petri usque huc continuationem habuerunt relata miracula; et fuerunt ante sermonem in monte habitum facta: quod ex electione Matthaei, quae inter ipsa refertur, indubitanter habemus: fuit enim unus de duodecim electus in monte ad apostolatum. Hic autem redit ad ordinem rei, sicut gesta est, post curatum centurionis servum, dicens et convocatis duodecim discipulis. Gloss. ord.: From the healing of Peter's wife's mother to this place there has been a continued succession of miracles; and they were done before the Sermon upon the Mount, as we know for certain from Matthew's call, which is placed among them; for he was one of the twelve chosen to the Apostleship upon the mount. He here returns to the order of events, taking it up again at the healing of the centurion's servant; saying, "And calling to him his twelve disciples." Remigius: Narraverat enim supra Evangelista quia cohortatus est dominus discipulos rogare dominum messis ut mitteret operarios in messem suam; et quod hortatus est, hoc nunc implere videtur. Duodenarius enim numerus perfectus est: nascitur enim a senario, qui perfectionem habet, eo quod ex suis partibus, quae sunt unum, duo, et tria, in seipsum formatur: senarius autem duplicatus duodenarium gignit. Remig.: The Evangelist had related above that the Lord exhorted His disciples to pray the Lord of the harvest to send labourers into His vineyard; and He now seems to be fulfilling what He had exhorted them to. For the number twelve is a perfect number, being made up of the number six, which has perfection because it is formed of its own parts, one, two, three, multiplied into one another; and the [p. 363] number six when doubled amounts to twelve. Glossa: Quae quidem duplicatio ad duo praecepta caritatis, vel ad duo testamenta pertinere videtur. Gloss., see Greg. Hom. in Ev., xvii, 1: And this doubling seems to have some reference to the two precepts of charity, or to the two Testaments. Rabanus: Duodenarius etiam numerus, qui conficitur ex ternario et quaternario, designat eos per quatuor mundi climata fidem sanctae Trinitatis praedicaturos. Iste etiam numerus per multas figuras in veteri testamento praesignatus est. Per duodecim filios Iacob, per duodecim principes filiorum Israel, per duodecim fontes viventes in Helim, per duodecim lapides in rationali Aaron, per duodecim panes propositionis, per duodecim exploratores a Moyse missos, per duodecim lapides unde factum est altare, per duodecim lapides sublatos de Iordane, per duodecim boves qui sustinebant mare aeneum. In novo etiam testamento per duodecim stellas in corona sponsae, per duodecim fundamenta Ierusalem, quae vidit Ioannes, et per duodecim portas. Bede: For the number twelve, which is made up of three into four, denotes that through the four quarters of the world they were to preach the faith of the holy Trinity. Rabanus, and cf. Tertullian, cont. Marc. iv, 13: This number is typified by many things in the Old Testament; by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve running springs in Helim, by the twelve stones in Aaron's breastplate, by the twelve loaves of the shew-bread, by the twelve spies sent by Moses, by the twelve stones of which the altar was made, by the twelve stones taken out of Jordan, by the twelve oxen which bare the brazen sea. Also in the New Testament, by the twelve stars in the bride's crown, by the twelve foundations of Jerusalem which John saw, and her twelve gates. Chrysostomus in Matth: Non solum autem eos confidere fecit, eorum ministerium vocando missionem in messem, sed et faciendo eos potentes ad ministerium; unde sequitur dedit illis potestatem spirituum immundorum, ut eicerent eos, et curarent omnem languorem et omnem infirmitatem. Chrys.: He makes them confident not only by calling their ministry a sending forth to the harvest, but by giving them strength for the ministry; whence it follows, "He gave them power over all unclean spirits to cast them out, and to heal every sickness and every disease." Remigius: In quo aperte demonstratur quia vexatio turbarum non fuit tantum una aut simplex, sed varia; et hoc est misereri turbis, dare discipulis potestatem curandi et sanandi eas. Remig.: Wherein is openly shewed that the multitude were troubled not with one single kind of affliction, but with many, and this was His pity for the multitude, to give His disciples power to heal and cleanse them. Hieronymus: Benignus etenim, et clemens dominus ac magister non invidet servis atque discipulis virtutes suas; et sicut ipse curaverat omnem languorem et infirmitatem, apostolis quoque suis tribuit potestatem ut curent omnem languorem et omnem infirmitatem. Sed multa differentia est inter habere et tribuere, donare et accipere. Iste quodcumque agit, potestate domini agit; illi, si quid faciunt, imbecillitatem suam et virtutem domini confitentur, dicentes: in nomine Iesu surge et ambula. Catalogus autem apostolorum ponitur, ut extra hos, qui pseudo apostoli sunt, excludantur; unde sequitur duodecim autem apostolorum nomina sunt haec: primus Simon qui vocatur Petrus, et Andreas frater eius. Ordinem quidem apostolorum et meritum uniuscuiusque, illius fuit distribuere qui cordis arcana rimatur. Primus scribitur Simon cognomine Petrus, ad distinctionem alterius Simonis qui appellatur Chananaeus de vico Galilaeae Chana, ubi dominus aquas convertit in vinum. Jerome: A kind and merciful Lord and Master does not envy His servants and disciples a share in His powers. As Himself had cured every sickness and disease, He imparted the same power to His Apostles. But there is a wide difference between having and imparting, between giving and receiving. Whatever He does He does with the power of a master, whatever they do it is with confession of their own weakness, as they speak, "In the name of Jesus rise and walk." [Acts 3:6] A catalogue of the names of the Apostles is given, that all false Apostles might be excluded. "The names of the twelve Apostles are these; First, Simon who is called Peter, and Andrew his brother." To arrange them in order according to their merit is His alone who searches the secrets of all hearts. But Simon is placed first, having the surname of Peter given to distinguish him from the other Simon surnamed Chananaeus, [p. 364] from the village of Chana in Galilee where the Lord turned the water into wine. Rabanus: Idem est autem Graece sive Latine Petrus, quod Syriace Cephas; et in utraque lingua nomen a petra derivatum est. Nec dubium quin illa de qua Paulus ait: petra autem erat Christus. Rabanus, e Beda: The Greek or Latin 'Petrus' is the same as the Syriac Cephas, in both tongues the word is derived from a rock; undoubtedly that of which Paul speaks, "And that rock was Christ." [1 Cor 10:4] Remigius: Fuerunt autem nonnulli qui in hoc nomine, Graeco scilicet atque Latino, quod est Petrus, quaerentes Hebraicae linguae interpretationem, dixerunt, quod interpretatur discalcians, sive dissolvens vel agnoscens. Sed illi qui hoc dicunt, duabus tenentur contrarietatibus. Prima est ex proprietate Hebraicae linguae, in qua p non exprimitur, sed loco eius ph ponitur. Unde Pilatum dicunt Philatum. Secunda ex interpretatione Evangelistae, qui narrat dominum dixisse: tu vocaberis Cephas, et ipse de suo addit: quod interpretatur Petrus. Simon interpretatur obediens: obedivit enim verbis Andreae, et cum eo venit ad Christum; sive quia obedivit praeceptis divinis, et quia ad unius iussionis vocem secutus est dominum; sive, ut quibusdam placet, interpretatur deponens moerorem, et audiens tristitiam: domino enim surgente deposuit moerorem dominicae passionis, et tristitiam audivit, dicente ei domino: alius te cinget, et ducet quo tu non vis. Sequitur et Andreas frater eius. Remig., ap. Rabanus: There have been some who in this name Peter, which is Greek and Latin, have sought a Hebrew interpretation, and would have it to signify, 'Taking off the shoe,', 'or unloosing,' or 'acknowledging.' But those that say this are contradicted by the facts. First, that the Hebrew has no letter P, but uses PH instead. Thus Pilate they call, Philate. Secondly, that one of the Evangelists has used the word as an interpretation of Cephas; The Lord said, "Thou shalt be called Cephas," [John 1:42] on which the Evangelist adds, "which being interpreted is Petrus." Simon in interpreted 'obedient,' for he obeyed the words of Andrew, and with him came to Christ, or because he obeyed the divine commands, and at one word of bidding followed the Lord. Or as some will have it, it is to be interpreted, 'Laying aside grief,' and, 'hearing painful things;' for that on the Lord's resurrection he laid aside the grief he had for His death; and he heard sorrowful things when the Lord said to him, "Another shall gird thee, and shall carry thee whither thou wouldest not." [John 21:18] "And Andrew his brother." Chrysostomus in Matth: Non parva autem et haec laus est. Petrum enim denominavit a virtute, Andream vero a nobilitate, quae est secundum morem, in hoc quod eum fratrem Petri dixit. Marcus autem post duos vertices, scilicet Petrum et Ioannem, Andream numerat; hic autem non ita: Marcus enim secundum dignitatem eos ordinavit. Chrys.: This is no small honour (done to Peter), He places Peter from his merit, Andrew from the nobility he had in being the brother of Peter. Mark names Andrew next after the two heads, namely, Peter and John; but this one not so; for Mark has arranged them in order of dignity. Remigius: Andreas autem interpretatur virilis. Sicut enim apud Latinos a viro derivatur virilis, ita apud Graecos ab andros, derivatur Andreas. Bene autem virilis dicitur, quia relictis omnibus secutus est Christum, et viriliter in mandatis eius perseveravit. Remig.: Andrew is interpreted 'manly;' for as in Latin 'virilis' is derived from, 'vir,' so in Greek, Andrew is derived from ανηρ. Rightly is he called manly, who left all and followed Christ, and manfully persevered in His commands. Hieronymus: Evangelista autem paria iuga apostolorum quaeque consociat. Iungit enim Petrum et Andream fratres, non tam carne quam spiritu; Iacobum et Ioannem qui patrem corporis relinquentes, verum patrem secuti sunt: unde sequitur Iacobus Zebedaei et Ioannes frater eius: Iacobum quoque appellat Zebedaei, quia et alius sequitur Iacobus Alphaei. Jerome: The Evangelist couples the names throughout in pairs. So he puts together Peter and Andrew, brothers not so much according to the flesh as in spirit; James and John who left their father after the flesh to follow their true Father; "James the son of Zebedee and John his brother." He calls him the son of Zebedee, to distinguish him from the other James the son of Alphaeus. Chrysostomus in Matth: Vide autem quia non secundum dignitatem ordinat. Mihi enim videtur Ioannes non aliis solum, sed etiam fratre maior esse. Chrys.: Observe that he does not place [p. 365] them according to their dignity; for to me John would seem to be greater not than others only, but even than his brother. Remigius: Interpretatur autem Iacobus supplantans, sive supplantator: quia non solum vitia carnis supplantavit, sed etiam eamdem carnem Herode trucidante contempsit. Ioannes interpretatur Dei gratia, quia prae omnibus diligi a domino meruit: unde ob praecipui amoris gratiam, super pectus domini in coena recubuit. Sequitur Philippus et Bartholomaeus. Philippus interpretatur os lampadis, sive lampadarum, quia lumen quo illuminatus est a domino, mox invento fratri per officium oris studuit propinare. Bartholomaeus Syrum nomen est, non Hebraeum, et interpretatur filius suspendentis aquas id est Christi: qui corda suorum praedicatorum de terrenis ad caelestia sublevat et suspendit, ut quo magis caelestia penetrat, eo corda suorum auditorum gutta sanctae praedicationis magis inebriet et infundat. Sequitur Thomas et Matthaeus publicanus. Remig.: James is interpreted 'The supplanter,' or 'that supplanteth;' for he not only supplanted the vices of the flesh, but even contemned the same flesh when Herod put him to death. John in interpreted 'The grace of God,' because he deserved before all to be loved by the Lord; whence also in the favour of His especial love, he leaned at supper in the Lord's bosom. Philip and Bartholomew." Philip is interpreted, 'The mouth of a lamp,' or 'of lamps,' because when he had been enlightened by the Lord, he straightway sought to communicate that light to his brother by the means of his mouth. Bartholomew is a Syriac, not a Hebrew, name, and is interpreted 'The son of him that raiseth water,' [ed. note: or some say, the son of Tolmai, or Ptolemy] that is, of Christ, who raises the hearts of His preachers from earthly to heavenly things, and hangs them there, that the more they penetrate heavenly things, the more they should steep and inebriate the hearts of their hearers with the drops of holy preaching. >"Thomas, and Matthew the Publican." Hieronymus: Ceteri Evangelistae in coniunctione nominum primum ponunt Matthaeum, postea Thomam; nec publicani nomen ascribunt, ne antiquae conversationis recordantes sugillare Evangelistam viderentur; iste vero et post Thomam se ponit, et publicanum appellat: ut ubi abundavit peccatum, superabundet et gratia. Jerome: The other Evangelists in this pair of names put Matthew before Thomas; and do not add, "the Publican," that they should not seem to throw scorn upon the Evangelist by bringing to mind his former life. But writing of himself he both puts Thomas first in the pair, and styles himself "the Publican;" because, "where sin hath abounded, there grace shall much more abound." [Rom 5:20] Remigius: Thomas autem interpretatur abyssus, sive geminus, qui Graece dicitur Didymus. Bene autem Didymus abyssus interpretatur; quia quo diutius dubitavit, eo profundius effectum dominicae passionis credidit, et mysterium divinitatis agnovit: unde dixit: dominus meus et Deus meus. Matthaeus autem interpretatur donatus, quia Dei munere de publicano Evangelista factus est. Sequitur et Iacobus Alphaei et Thaddaeus. Remig.: Thomas is interpreted 'an abyss,' or 'a twin,' which in Greek is Didymus. Rightly is Didymus interpreted an abyss, for the longer he doubted the more deeply did he believe the effect of the Lord's passion, and the mystery of His Divinity, which forced him to cry, "My Lord and my God." [John 20:28] Matthew is interpreted, 'given,' because by the Lord's bounty he was made an Evangelist of a Publican. "James the son of Alphaeaus, and Thaddaeus." Rabanus: Iste Iacobus est qui in Evangeliis frater domini nominatur, et etiam in epistola ad Galatas: quia Maria uxor Alphaei, soror fuit Mariae matris domini, quam Ioannes Evangelista Mariam Cleophae nominavit: fortasse quia idem Cleophas et Alphaeus est dictus. Vel ipsa Maria, defuncto Alphaeo, post Iacobum natum, nupsit Cleophae. Rabanus, e Beda: This James is he who in the Gospels, and also in the Epistle to the Galatians, is called the Lord's brother. For Mary the wife of Alphaeus was the sister of Mary the mother of the [p. 366] Lord; John the Evangelist calls her "Mary the wife of Cleophas," probably because Cleophas and Alphaeus were the same person. Or Mary herself on the death of Alphaeus after the birth of James married Cleophas. Remigius: Et bene dicitur filius Alphaei, idest iusti, sive docti: quia non solum vitia carnis supplantavit, sed etiam curam carnis contempsit: nam cuius meriti fuerit, testes sunt apostoli qui eum episcopum Hierosolymitanae Ecclesiae ordinaverunt: unde et ecclesiastica historia inter cetera de eo dicit, quia carnem nunquam comedit, et vinum et siceram non bibit, balneis et lineis vestibus non est usus, die noctuque flexis genibus orabat. Adeo etiam magni meriti fuit ut ab omnibus iustus vocaretur. Thaddaeus autem ipse est quem Lucas Iudam Iacobi, idest fratrem Iacobi appellat, cuius epistola in Ecclesia legitur, in qua se fratrem Iacobi nominat. Remig.: It is well said, "the son of Alphaeus," that is, 'of the just,' or 'the learned;' for he not only overthrew the vices of the flesh, but also despised all care of the same. And of what he was worthy the Apostles are witness, who ordained him Bishop of the Church of Jerusalem. [ed. note: Where St. James the son of Alphaeus is the same as the Bishop of Jerusalem is doubtful. Eusebius is cited on both sides the question; S. Epiphanius, S. Gregory Nyssen, Theodoret, and the Author of the Constitutions take the negative; so does S. Chrysostom, but qualifies his evidence elsewhere; S. Jerome varies. Other Fathers are in favour of their identity.] [margin note: Hegesippos. ap. Euseb. ii. 23] And ecclesiastical history among other things tells of him, that he never ate flesh, drunk neither wine nor strong drink, abstained from the bath and linen garments, and night and day prayed on his bended knees. And so great was his merit, that he was called by all men, 'The just.' Thaddaeus is the same whom Luke calls Jude of James, (that is, the brother of James,) whose Epistle is read in the Church, in which he calls himself the brother of James. Augustinus de Cons. Evang: Nonnulli autem codices habent Lebbaeum. Quis autem unquam prohibuit duobus vel tribus nominibus unum hominem vocari? Aug., De Cons. Evan., ii, 30: Some copies have Lebbaeus; but whoever prevented the same man from having two, or even three different names? Remigius: Iudas autem interpretatur confessus, eo quod filium Dei confessus sit. Remig.: Jude is interpreted 'having confessed,' because he confessed the Son of God. Rabanus: Thaddaeus autem sive Lebbaeus interpretatur corculus, idest cordis cultor. Sequitur Simon Chananaeus, et Iudas Iscariotes, qui et tradidit eum. Rabanus: Thaddeus or Lebbaeus is interpreted 'a little heart,' that is, a heart-worshipper. "Simon Chananaeus, and Judas Scarioth, who also betrayed him." Hieronymus: Simon Chananaeus ipse est qui ab alio Evangelista scribitur Zelotes, Chana quippe zelus interpretatur. Iudas autem Iscariotes, vel a vico in quo ortus est, vel ex tribu Issachar vocabulum sumpsit, ut quodam vaticinio in condemnationem sui natus sit. Issachar enim interpretatus est merces, ut significetur pretium proditoris. Jerome: Simon Chananaeus is the same who in the other Evangelist is called Zelotes. Chana signifies 'Zeal.' Judas is named Scarioth, either from the town in which he was born, or from the tribe of Issachar, a prophetic omen of his sin; for Issachar means 'a booty,' thus signifying the reward of the betrayer. Remigius: Interpretatur autem Iscariotes memoria domini, quia secutus est dominum; sive memoriale mortis, quoniam meditatus est in corde suo ut dominum traderet in mortem; seu suffocatio, quia seipsum strangulavit. Et sciendum, quod duo discipuli hoc nomine sunt vocati, per quos omnes Christiani designantur: per Iudam Iacobi illi qui in confessione fidei perseverant; per Iudam Iscariotem illi qui relicta fide retro convertuntur. Remig.: Scarioth is interpreted 'The memory of the Lord,' because he followed the Lord; or 'The memorial of death,' because he plotted in his heart how he might betray the Lord to death; or 'strangling,' because he went and hanged himself. It should be known that there are two disciples of this name, who are types of all Christians; Jude the brother of James, of such as persevere [p. 367] in the confession of the faith; Jude Scarioth of such as leave the faith; and turn back again. Glossa: Duo et duo nominatim exprimuntur, ut iugalis societas approbetur. Gloss., non occ.: They are named two and two to express their union as yoke-fellows. Augustinus de Civ. Dei: Elegit ergo hos in discipulos, quos et apostolos nominavit, humiliter natos, inhonoratos, illitteratos, ut quicquid magnum essent et facerent, ipse in eis esset et faceret. Habuit inter eos unum quo malo utens bene, et suae passionis impleret dispositum, et Ecclesiae suae tolerandorum malorum praeberet exemplum. Aug., City of God, book xviii, ch. 49: These therefore He chose for His disciples, whom also He named Apostles, humbly born without honour, without learning, that whatever they should do that was great, it was He that should be in them and should do it. He had among them one that was evil, whom He should use in the accomplishment of His Passion, and who should be an example to His Church of suffering evil men. Rabanus: Qui etiam non per imprudentiam inter apostolos eligitur: magna est enim veritas quam nec adversarius minister infirmat. Voluit etiam a discipulo prodi, ut tu a socio proditus, modeste feras tuum errasse iudicium, periisse beneficium. Ambrose, Ambrosiaster, in Luc. 6: He was not chosen among the Apostles unwittingly; for that truth is great, which cannot be harmed even by having an adversary in one of its own ministers. Rabanus: Also He willed to be betrayed by a disciple, that you when betrayed by your intimate might bear patiently that your judgment has erred, that your favours have been thrown away.
Lectio 2 5 τούτους τοὺς δώδεκα ἀπέστειλεν ὁ Ἰησοῦς παραγγείλας αὐτοῖς λέγων, εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν σαμαριτῶν μὴ εἰσέλθητε: 6 πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 7 πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε: δωρεὰν ἐλάβετε, δωρεὰν δότε.
5. These twelve Jesus sent forth, and commanded them, saying, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6. But go rather to the lost sheep of the house of Israel. 7. And as ye go, preach, saying, 'The kingdom of heaven is at hand.' 8. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give."
Glossa: Quia manifestatio spiritus, ut apostolus dicit, ad utilitatem Ecclesiae datur, post datam apostolis potestatem, mittit eos ut potestatem ad aliorum utilitatem exequantur: unde dicitur hos duodecim misit Iesus. Gloss., non occ.: Because the manifestation of the Spirit, as the Apostle speaks, is given for the profit of the Church, after bestowing His power on the Apostles, He sends them that they may exercise this power for the good of others; "These twelve Jesus sent forth." Chrysostomus in Matth: Attendite autem opportunitatem missionis. Postquam enim viderunt mortuum suscitantem, mare increpantem, et cetera huiusmodi, et sufficienter virtutis eius demonstrationem susceperant per verba et per opera, tunc eos mittit. Chrys.: Observe the propriety of the time in which they are sent. After they had seen the dead raised, the sea rebuked, and other like wonders, and had both in word and deed sufficient proof of His excellent power, then He sends them. Glossa: Mittens autem docet eos quo eant, quid praedicent, et quid faciant. Primo quidem quo eant: unde dicitur praecipiens eis, et dicens: in viam gentium ne abieritis, et in civitates Samaritanorum ne intraveritis: sed potius ite ad oves quae perierunt domus Israel. Gloss., non occ.: When He sends them, He teaches them whither they should go, what [p. 368] they should preach, and what they should do. And first, whither they should go; "Giving them commandment, and saying, Go ye not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go ye rather to the lost sheep of the house of Israel." Hieronymus: Non est autem contrarius locus iste ei praecepto quo postea dicitur: euntes docete omnes gentes: quia hoc ante resurrectionem, illud post resurrectionem praeceptum est. Et oportebat primum adventum Christi nuntiare Iudaeis, ne iustam haberent excusationem, dicentes, ideo a se dominum reiecisse, quia ad gentes et Samaritanos apostolos miserit. Jerome: This passage does not contradict the command which He gave afterwards, "Go and teach all nations;" for this was before His resurrection, that was after. And it behoved the coming of Christ to be preached to the Jews first, that they might not have any just plea, or say that they were rejected of the Lord, who sent the Apostles to the Gentiles and Samaritans. Chrysostomus in Matth: Ideo etiam primo ad Iudaeos mittit, ut quasi in quadam palaestra in Iudaea exercitati, ad agones orbis terrarum intrarent, et velut quosdam pullos debiles ad volandum eos inducens. Chrys.: Also they were sent to the Jews first, in order that being trained in Judaea, as in a palaestra, they might enter on the arena of the world to contend; thus He taught them like weak nestlings to fly. Gregorius in Evang: Vel quia prius soli Iudaeae voluit, et postmodum gentibus praedicari, quatenus redemptoris nostri praedicatio a propriis repulsa, gentiles populos quasi extraneos quaereret. Erant etiam tunc quidam qui de Iudaeis vocandi essent et de gentilibus vocandi non essent; qui nec ad vitam reparari mererentur, nec tamen gravius de contempta praedicatione iudicari. Greg., Hom. in Ev., iv. 1: Or He would be first preached to Judaea and afterwards to the Gentiles, in order that the preaching of the Redeemer should seem to seek out foreign lands only because it had been rejected in His own. There were also at that time some among the Jews who should be called, and among the Gentiles some who were not to be called, as being unworthy of being renewed to life, and yet not deserving of the aggravated punishment which would ensue upon their rejection of the Apostles' preaching. Hilarius in Matth.: Legis etiam lectio obtinere privilegium Evangelii debebat, hoc minus Israel sceleris sui excusationem habiturus, quod plus sedulitatis in admonitione sensisset. Hilary: The promulgation of the Law deserved also the first preaching of the Gospel; and Israel was to have less excuse for its crime, as it had experienced more care in being warned. Chrysostomus in Matth: Item ne aestimarent, quia Christo conviciabantur et daemoniacum eum vocabant, quod propter hoc eos odio haberet, primum eos emendare studuit, et ab omnibus aliis discipulos abducens, eis medicos et doctores mittit; et non solum prohibuit aliis annuntiare antequam Iudaeis, sed neque viam quae ad gentes fert, pertingere concedebat: quod signat cum dicit in viam gentium ne abieritis. Et quia Samaritani contrarii erant Iudaeis, quamvis faciliores essent ut converterentur ad fidem, tamen neque Samaritanis priusquam Iudaeis praedicari permisit: unde dicit et in civitates Samaritanorum ne intraveritis. Chrys.: Also that they should not suppose that they were hated of Christ because they had reviled Him, and branded Him as daemoniac, He sought first their cure, and withholding His disciples from all other nations, He sent this people physicians and teachers; and not only forbid them to preach to any others before the Jews, but would not that they should so much as approach the way that led to the Gentiles; "Go not into the way of the Gentiles." And because the Samaritans, though more readily disposed to be converted to the faith, were yet at enmity with the Jews, He would not suffer the Samaritans to be preached to before the Jews. Glossa: Samaritani quidem fuerunt gentiles dimissi in terra Israel a rege Assyriorum post captivitatem ab eo factam, et multis periculis coacti ad Iudaismum sunt conversi, circumcisionem, et quinque libros Moysi recipientes, cetera vero omnino abhorrentes: unde Iudaei Samaritanis non commiscebantur. Gloss., ap. Anselm: The Samaritans were Gentiles who had been settled in the land of Israel by the king of Assyria after the captivity which he made. They had been driven by [p. 369] many terrors to turn to Judaism, and had received circumcision and the five books of Moses, but renouncing everything else; hence there was no communication between the Jews and the Samaritans. Chrysostomus in Matth: Ab his ergo discipulos avertens, ad filios Israel mittit, quos oves pereuntes vocat, non abscondentes, undique veniam eis excogitans, et attrahens eorum mentem. Chrys.: From these then He diverts his disciples, and sends them to the children of Israel, whom He calls "perishing" sheep, not straying; in every way contriving an apology for them, and drawing them to Himself. Hilarius in Matth.: Qui tamen licet oves vocentur, in Christum luporum ac viperarum linguis et faucibus saevierunt. Hilary: Though they are here called sheep, yet they raged against Christ with the tongues and throats of wolves and vipers. Hieronymus: Iuxta tropologiam vero praecipitur nobis qui Christi censemur nomine, ne in viam gentium, et haereticorum ambulemus errorem; ut quorum religio separata est, separetur et vita. Jerome: Figuratively, herein we who bear the name of Christ are commanded not to walk in the way of the Gentiles, or the error of the heretics, but as we are separate in religion, that we be also separate in our life. Glossa: Postquam autem docuit eos quo eant, insinuat quid praedicent: unde subditur euntes autem praedicate dicentes, quia appropinquavit regnum caelorum. Gloss., non occ.: Having told them to whom they should go, He now introduces what they should preach; "Go and preach, saying, The kingdom of heaven is at hand." Rabanus: Hic appropinquare dicitur regnum caelorum per collatam nobis fidem invisibilis creatoris, non aliqua motione electorum. Recte autem caeli vocantur sancti, qui Deum fide retinent, et diliguntur caritate. Rabanus: The kingdom of heaven is here said to draw nigh by the faith in the unseen Creator which is bestowed upon us, not by any movement of the visible elements. The saints are rightly denoted by the heavens, because they contain God by faith, and love Him with affection. Chrysostomus in Matth: Vides mysterii magnitudinem, vides apostolorum dignitatem. Nihil sensibile praecipiuntur dicere, ut Moyses et prophetae; sed nova quaedam et inopinata; illi enim terrena bona praedicaverunt, hi autem regnum caelorum, et omnia quae illic sunt bona. Chrys.: Behold the greatness of their ministry, behold the dignity of the Apostles. They are not to preach of any thing that can be an object of sense, as Moses and the Prophets did; but things new and unlooked for; those preached earthly goods, but these the kingdom of heaven and all the goods that are there. Gregorius in Evang: Adiuncta sunt autem praedicatoribus sanctis miracula, ut fidem verbis daret virtus ostensa, et nova facerent qui nova praedicarent: unde sequitur infirmos curate, mortuos suscitate, leprosos mundate, Daemones eicite. Greg.: Miracles also were granted to the holy preachers, that the power they should shew might be a pledge of the truth of their words, and they who preached new things should also do new things; wherefore it follows, "Heal the sick, raise the dead, cleanse the lepers, cast out daemons." Hieronymus: Ne enim hominibus rusticanis, et absque eloquii venustate, indoctis et illitteratis nemo crederet pollicentibus regna caelorum, dat potestatem praedicta faciendi, ut magnitudinem promissorum probet magnitudo signorum. Jerome: Lest peasants untaught and illiterate, without the graces of speech, should obtain credit with none when they announced the kingdom of heaven, He gives them power to do the things above mentioned, that the greatness of the miracles might approve the greatness of their promises. Hilarius in Matth.: Tota autem virtutis dominicae potestas in apostolis refertur: ut qui in Adam imagine et similitudine Dei erant figurati, nunc perfectam Christi imaginem sortiantur; et quicquid malorum Adae corpori Satanae instinctus intulerat, hoc rursum ipsi de communione dominicae potestatis emendent. Hilary: The exercise of the Lord's power is wholly entrusted to the Apostles, that they who were formed in the image of Adam, and the likeness of God, should now obtain the perfect image of Christ; and whatever evil Satan had [p. 370] introduced into the body of Adam, this they should now repair by communion with the Lord's power. Gregorius in Evang: Haec autem signa in exordio Ecclesiae necessaria fuerunt: ut enim fides cresceret credentium, miraculis erat nutrienda. Greg., Hom. in Ev., xxix, 4: These signs were necessary in the beginning of the Church; the faith of the believers must be fed with miracles, that it might grow. Chrysostomus: Postea autem steterunt, reverentia fidei ubique plantata. Si autem et postea facta sunt, pauca et rara fuerunt; consuetudo enim est Deo talia facere cum aucta fuerint mala: tunc enim suam demonstrat potentiam. Chrys.: But afterwards they ceased when a reverence for the faith was universally established. Or, if they were continued at all, they were few and seldom; for it is usual with God to do such things when evil is increased, then He shews forth His power. Gregorius: Sancta tamen Ecclesia quotidie spiritualiter facit quod tunc per apostolos corporaliter faciebat; quae nimirum tanto maiora sunt, quanto per haec non corpora, sed animae suscitantur. Greg.: The Holy Church daily doth spiritually, what it then did materially by the Apostles; yea, things far greater, inasmuch as she raises and cures souls and not bodies. Remigius: Infirmi quippe sunt ignavi qui non habent vires bene vivendi; leprosi sunt immundi opere, vel delectatione carnali; mortui sunt qui opera mortis agunt; daemoniaci fiunt qui in potestatem Diaboli sunt redacti. Remig.: "The sick" are the slothful who have not strength to live well; "the lepers" are the unclean in sin and carnal delights; the daemoniacs are they that are given up under the power of the Devil. Hieronymus: Et quia semper dona spiritualia, si merces media sit, viliora sunt, adiungitur avaritiae condemnatio, cum subdit gratis accepistis, gratis date; quasi dicat: ego magister et dominus absque pretio vobis hoc tribui: ergo et vos sine pretio date. Jerome: And because spiritual gifts are more lightly esteemed, when money is made the means of obtaining them, He adds a condemnation of avarice; "Freely ye have received, freely give;" I your Master and Lord have imparted these to you without price, do you therefore give them to others in like manner, that the free grace of the Gospel be not corrupted. Glossa: Hoc autem dicit ne Iudas, qui loculos habebat, de praedicta potestate pecuniam congregare vellet, damnans etiam hic perfidiam simoniacae haereseos. Gloss., non occ.: This He says, that Judas who had the bag might not use the above power for getting money; a plain condemnation of the abomination of the simoniacal heresy. Gregorius in Evang: Praesciebat namque nonnullos donum accepti spiritus in usum negotiationis inflectere, et miraculorum signa ad avaritiae obsequium declinare. Greg., Hom. in Ev., iv, 4: For He knew before that there would be some that would turn the gift of the Spirit which they had received into merchandize, and pervert the power of miracles into an instrument of their covetousness. Chrysostomus in Matth: Vide autem qualiter morum diligentiam non minus habet quam signorum, monstrans quoniam signa sine his nihil sunt. Etenim superbiam eorum comprimit, dicens gratis accepistis; et ab amore pecuniarum mundos esse praecipit dicens gratis date. Vel ut non videatur eorum esse beneficium, ait gratis accepistis; quasi dicat: nihil vos de vestro largimini suscipientibus: neque enim mercede hoc accepistis, neque laborantes in ea gratia: gratis enim accepistis; ita igitur aliis date; neque enim est condignum pretium eorum invenire. Chrys.: Observe how He is as careful that they should be upright in moral virtue, as that they should have the miraculous powers, shewing that miracles without these are nought. "Freely ye have received," seems a check upon their pride; "freely give," a command to keep themselves pure from filthy lucre. Or, that what they should do might not be thought to be their own benevolence, He says, "Freely ye have received;" as much as to say; Ye bestow nothing of your own on these ye relieve; for ye have not received these things for money, nor for wages of labour; as ye have received them, so give to others; for indeed it is not possible to receive a price equal to their value.
Lectio 3 9 μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν, 10 μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον: ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ.
9. "Provide neither gold, nor silver, nor brass in your purses, 10. Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat."
Chrysostomus in Matth: Quia spiritualium mercationem supra dominus prohibuerat, consequenter radicem omnium malorum evellens, ait nolite possidere aurum neque argentum. Chrys.: The Lord having forbidden to make merchandize of spiritual things, proceeds to pull up the root of all evil, saying, "Possess neither gold, nor silver." Hieronymus: Si enim sic praedicant ut pretium non accipiant, superflua est auri et argenti nummorumque possessio; nam si haec habuissent, videbantur non causa salutis hominum, sed causa lucri praedicare. Jerome: For if they preach without receiving reward for it, the possession of gold and silver and wealth was unnecessary. For had they had such, they would have been thought to be preaching, not for the sake of men's salvation, but their own gain. Chrysostomus in Matth: Per hoc ergo praeceptum primo quidem discipulos facit non esse suspectos; secundo ab omni eos liberat sollicitudine, ut vacationem omnem tribuant verbo Dei; tertio docet eos suam virtutem. Hoc nempe eis postea dixit: numquid aliquid defuit vobis quando misi vos sine sacculo et pera? Chrys.: This precept then first frees the Apostles from all suspicions; secondly, from all care, so that they may give up their whole time to preaching the word; thirdly, teaches there their excellence. This is what He said to them afterwards, "Was any thing lacking to you, when I sent you without bag or scrip?" Hieronymus: Qui autem divitias detruncaverat, quae per aurum et argentum et aes signantur, propemodum et vitae necessaria amputat, ut apostoli doctores verae religionis, qui instituebant omnia Dei providentia gubernari, seipsos ostenderent nihil cogitare de crastino. Jerome: As He had cut off riches, which are meant by gold and silver, He now almost cuts off necessaries of life; that the Apostles, teachers of the true religion, who taught men that all things are directed by God's providence, might shew themselves to be without thought for the morrow. Glossa: Unde addit neque pecuniam in zonis vestris. Duo enim sunt genera necessariorum: unum quo emuntur necessaria, quod intelligitur per pecuniam in zonis; aliud ipsa necessaria, quod intelligitur per peram. Gloss., non occ.: Whence He adds, "Neither money in your purses." For there are two kinds of things necessary; one is the means of buying necessaries, which is signified by the money in their purses; the other the necessaries themselves, which are signified by the scrip. Hieronymus: Per hoc autem quod dicit neque peram in via, arguit philosophos qui vulgo appellantur Bactroperitae, quod contemptores saeculi et omnia pro nihilo ducentes, cellarium secum vehant. Sequitur neque duas tunicas. In duabus tunicis duplex mihi videtur innuere vestimentum: non quod in locis Scythiae et glaciali nive rigentibus, una quis tunica debeat esse contentus; sed quod in tunica vestimentum intelligamus, ne alio vestiti, aliud nobis futurorum timore reservemus. Sequitur neque calceamenta. Et Plato etiam praecipit illas duas corporis summitates non esse velandas, nec assuefieri debere mollitiei capitis et pedum: cum enim haec habuerint firmitatem, cetera robustiora sunt. Sequitur neque virgam: qui enim domini habemus auxilium, baculi praesidium cur quaeramus? Jerome: In forbidding the scrip, "neither scrip for your journey," He aimed at those philosophers commonly called Bactroperatae, who being despisers of this world, and esteeming all things as nothing, yet carry a bag about with them. "Nor two coats." By the two coats He seems to mean a change of raiment; not to bid us be content with a single tunic in the snow and frosts of Scythia, but that they should not carry about a change with them, wearing one, and carrying about the other as provision for the future. "Nor shoes." It is a precept of Plato, that the two extremities of the body should be left unprotected, and [p. 372] that we should not accustom ourselves to tender care of the head and feet; for if these parts be hardy, it will follow that the rest of the body will be vigorous and healthy. "Nor staff;" for having the protection of the Lord, why need we seek the aid of a staff? Remigius: Ostendit etiam dominus his verbis, quia sancti praedicatores revocati sunt ad primi hominis dignitatem: qui quamdiu caelestes possedit thesauros, ista non concupivit: sed mox ut peccando illa amisit, ista desiderare coepit. Remig.: The Lord shews by these words that the holy preachers were reinstated in the dignity of the first man, who as long as he possessed the heavenly treasures, did not desire other; but having lost those by sinning, he straightway began to desire the other. Chrysostomus in Matth: Felix autem est ista commutatio: nam pro auro et argento et huiusmodi, acceperunt potestatem curandi infirmos, suscitandi mortuos, et alia huiusmodi: unde non a principio dixit eis non possideatis aurum vel argentum; sed quando dixerat leprosos mundate, Daemones eicite. Ex quo patet quod Angelos eos ex hominibus, ut ita dicam, constituit, ab omni solvens vitae huius sollicitudine: ut una sola detineantur cura, quae est doctrinae; a qua et eos solvit, dicens: ne solliciti sitis quid loquamini. Quare quod videtur esse valde onerosum et grave, hoc maxime leve eis ostendit, et facile: nihil enim est ita iucundum, ut a cura et sollicitudine erutum esse; et maxime cum possibile fuerit ab hac erutos in nullo minorari, Deo praesente, et pro omnibus nobis effecto. Chrys.: A happy exchange! In place of gold and silver, and the like, they received power to heal the sick, to raise the dead. For He had not commanded them from the beginning, "Possess neither gold nor silver;" but only then when He said at the same time, "Cleanse the lepers, cast out daemons." Whence it is clear that He made them Angels more than men, freeing them from all anxiety of this life, that they might have but one care, that of teaching; and even of that He in a manner takes away the burden, saying, "Be not careful what ye shall speak." Thus what seemed hard and burdensome, He shews them to be light and easy. For nothing is so pleasant as to be delivered from all care and anxiety, more especially when it is possible, being delivered from this, to lack nothing, God being present, and being to us instead of all things. Hieronymus: Et quia nudos quodammodo et expeditos ad praedicandum apostolos miserat, et dura videbatur esse conditio magistrorum, severitatem praecepti sequenti sententia temperavit, dicens dignus est enim operarius cibo suo; quasi dicat: tantum accipite quantum in vestitu et victu vobis necessarium est: unde apostolus: habentes victum et vestitum, his contenti simus; et alibi: communicet is qui catechizatur ei qui se catechizat in omnibus bonis; ut quorum discipuli metunt spiritalia, consortes faciant eos carnalium suorum, non in avaritiam, sed in necessitatem. Jerome: As He had sent the Apostles forth unprovided and unencumbered on their mission, and the condition of the teachers seemed a hard one, He tempered the severity of the rules by this maxim, "The labourer is worthy of his hire," i.e. Receive what you need for your food and clothing. Whence the Apostle says, "Having food and raiment, let us therewith be content." [1 Tim 6:8] And again, "Let him that is catechized communicate unto him that catechizeth in all good things;" that they whose disciples reap spiritual things, should make them partakers of their carnal things, not for the gratification of covetousness, but for the supply of wants. Chrysostomus in Matth: A discipulis autem apostolos cibari oportebat: ut neque ipsi magna saperent adversus eos qui docebantur, sicut omnia praebentes, et nihil accipientes; neque rursus illi abscedant, quasi ab his despecti. Deinde ut non dicant apostoli: mendicantes ergo nos iubet vivere, et in hoc verecundarentur, monstrat hoc eis debitum esse, operarios eos vocans, et quod datur mercedem appellans: non enim quia apostolorum in sermonibus operatio erat, aestimare debebant parvum esse beneficium quod praestabant; et ideo dicit dignus est operarius cibo suo. Hoc autem dixit, non quidem ostendens tanto pretio apostolicos dignos esse labores, sed apostolis legem inducens, et tribuentibus suadens, quia quod ab ipsi datur, debitum est. Chrys.: It behoved the Apostles to be supported by their disciples, that neither they should be haughty towards those whom they taught, as though they gave all, and received nothing; and that the others, on their part, should not fall away, as overlooked by them. Also that the Apostles might not cry, He [p. 373] bids us lead the life of beggars, and should be ashamed thereat, He shews that this is their due, calling them "labourers," and that which is given their "hire." For they were not to suppose that because what they gave was only words, therefore they were to esteem it but a small benefit that they conferred; therefore He says, "The labourer is worthy of his meat." This He said not to signify that the labours of the Apostles were only worth so much, but laying down a rule for the Apostles, and persuading those that gave, that what they gave was only what was due. Augustinus de Pastor.: Non ergo est venale Evangelium, ut pro temporalibus praedicetur. Si enim sic vendunt, magnam rem vili vendunt. Accipiant ergo praedicatores sustentationem necessitatis a populo, mercedem dispensationis a Deo. Non enim a populo redditur quasi merces illis qui sibi in caritate Evangelii serviunt; sed tamquam stipendium datur, quo, ut possint laborare, pascantur. Aug., Serm., 46: The Gospel therefore is not for sale, that it should be preached for reward. For if they so sell it, they sell a great thing for a small price. Let preachers then receive their necessary support from the people, and from God the reward of their employment. For the people do not give pay to those that minister to them in the love of the Gospel, but as it were a stipend that may support them to enable them to work. Augustinus de Cons. Evang: Vel aliter. Cum dixerit dominus apostolis nolite possidere aurum, continuo subiecit dignus est operarius cibo suo; unde satis ostendit cur eos possidere hoc ac ferre noluerit: non quod necessaria non sint sustentationi huius vitae, sed quia sic eos mittebat ut eis hoc deberi demonstraret ab illis quibus Evangelium credentibus annuntiarent, tamquam stipendia militantibus. Apparet autem hic non praecepisse dominum ita tamquam evangelice vivere aliunde non debeant, quam eis praebentibus quibus annuntiant Evangelium: alioquin contra hoc praeceptum fecit Paulus, qui victum de manuum suarum laboribus transigebat. Sed apparet potestatem dedisse apostolis, domum in qua starent, sibi ista debere. Cum autem a domino aliquid imperatur, nisi fiat, inobedientiae culpa est; cum autem a domino potestas datur, licet cuique non uti, et tamquam de suo iure recedere. Hoc ergo ordinans dominus, quod qui Evangelium annuntiant, de Evangelio vivant, illa apostolis loquebatur, ut securi non possiderent, neque portarent huic vitae necessaria, nec magna nec minima; ideo posuit nec virgam, ostendens a fidelibus suis omnia deberi ministris suis nulla superflua requirentibus. Hanc ergo potestatem, virgae nomine significavit, cum dixit, secundum Marcum, ne quid tollerent in via nisi virgam tantum. Sed et calceamenta cum dicit Matthaeus in via non esse portanda, curam prohibuit, qua ideo portanda cogitantur ne desint.
Hoc et de duabus tunicis intelligendum est, ne quisquam eorum praeter eam qua esset indutus, aliam portandam putaret, sollicitus ne opus esset; cum ex potestate illa possit accipere. Proinde Marcus dicendo calceari eos sandaliis vel soleis, aliquid hoc calceamentum mysticae significationis habere admonet, ut pes neque tectus sit desuper, neque nudus ad terram; idest, non occultetur Evangelium, nec terrenis commodis innitantur. Et quia non portari duas tunicas, sed expressius indui prohibet, monet non dupliciter, sed simpliciter ambulare. Ita dominum omnia dixisse nullo modo dubitandum est, partim proprie, partim figurate; sed Evangelistas alia istum, alia illum inseruisse scriptis suis. Quisquis autem putat non potuisse dominum in uno sermone quaedam figurate, quaedam proprie ponere eloquia, cetera eius inspiciat; et videbit quam temere atque inerudite arbitretur: quia enim dominus monet ut nesciat sinistra quid facit dextera, ipsas eleemosynas, et quicquid hic aliud praecipit, figurate accipiendum putabit.
Aug., De Cons. Evan., ii, 30: Otherwise; When the Lord said to the Apostles, "Possess not gold," He added immediately, "The labourer is worthy of his hire," to shew why He would not have them possess and carry about these things; not that these things were not needed for the support of this life, but that He sent them in such a way as to shew that these things were due to them from those to whom they preached the Gospel, as pay to soldiers. It is clear that this precept of the Lord does not at all imply that they ought not according to the Gospel to live by any other means, than by the contributions of those to whom they preached; otherwise Paul transgressed this precept when he lived by the labour of his own hands. But He gave the Apostles authority that these things were due to them from the house in which they abode. But when the Lord has issued a command, if it be not performed, it is the sin of disobedience; when He bestows a privilege, it is in any one's power not to use it, and as it were to refrain from claiming his right. The Lord then having sanctioned this maxim, that they who preach the Gospel should live of the Gospel, He spoke these things to the Apostles, that being confident they should not possess nor carry about with them the necessaries of life, neither things great nor things small. Therefore He adds, "Nor a staff," [p. 374] to shew that from His people all things are due to His ministers, and they require no superfluities. This authority He signifies by the staff, saying in Mark, "Take nothing but a staff only." [Mark 6:18] And when He forbids them (in Matthew) to take with them shoes, He forbids that carefulness and thought which would be anxious to carry them lest they should be wanting.
Thus also we must understand concerning the two coats, that none should think it necessary to carry another besides that which he wore, supposing that he should have need of it; for it would be in his power to obtain one by this authority which the Lord gave. Further that we read in Mark that they should be shod with sandals, seems to imply that this kind of shoe has a mystic meaning in it, that the foot should neither be covered above, nor yet bare beneath, that is, that the Gospel should not be hid, nor yet rest itself on earthly advantage. Also when He forbids them to carry two coats, He warned them not to walk deceitfully, but in simplicity. So we cannot doubt that all these things were said by the Lord, partly in a direct, partly in a figurative sense; and that of the two Evangelists one inserted some things, the other things, in his narrative. If any one should think that the Lord could not in one speech speak some things in a direct, and some things in a mystic sense, let him look at any other of His sayings, and he will see how hasty and unlearned his opinion is. When the Lord commands that the left hand should not know what the right hand doeth, does he think that almsgiving, and the rest of His precepts in that place are to be taken figuratively?
Hieronymus: Haec historice dixerimus; cetera secundum anagogem. Non licet magistris aurum et argentum et pecuniam quae in zonis est possidere. Aurum saepe legimus pro sensu, argentum pro sermone, aes pro voce: haec non licet vobis ab aliis accipere, sed data a domino possidere; neque haereticorum et philosophorum perversae doctrinae suscipere disciplinas. Jerome: Thus far we have expounded by the letter; but metaphorically, as we often find gold put for the sense, silver for the words, brass for the voice - all these we may say we are not to receive from others, but to have them given by the Lord. We are not to take up the teaching of heretics, of philosophers, and of corrupt doctrine. Hilarius in Matth.: Quia vero zona ministerii apparatus est, et ad efficaciam operis praecinctio; per hoc quod aeris in zona inhibetur possessio, ne quid in ministerio venale sit, admonemur. Admonemur etiam nec peram habere in via, curam scilicet saecularis substantiae relinquendam: quia omnis thesaurus in terra perniciosus est cordi, illic futuro ubi condatur thesaurus. Dicit autem non duas tunicas: sufficit enim nobis semel Christus indutus; neve post intelligentiam veram, altera deinceps vel haeresis vel legis veste induamur. Non calceamenta, quia in sancta terra, peccatorum spinis atque aculeis non obsessa, ut Moysi dictum est, nudis pedibus statuti, admonemur non alium gressus nostri habere, quam quem accipimus a Christo apparatum. Hilary: The "girdle" is the making ready for the ministry, the girding up that we may be active in duty; we may suppose that the forbidding money in the girdle is to warn us from suffering any thing in the ministry to be bought and sold. We are not to have "a scrip by the way, [p. 375] that is, we are to leave all care of our worldly substance; for all treasure on earth in hurtful to the heart, which will be there where the treasure is. "Not two coats," for it is enough to have once put on Christ, nor after true knowledge of Him ought we to be clothed with any other garment of heresy or law. "Not shoes," because standing on holy ground as was said to Moses not covered with the thorns and prickles of sin, we are admonished to have no other preparation of our walk than that we have received from Christ. Hieronymus: Vel docet dominus pedes nostros mortiferis vinculis non alligari, sed sanctam terram ingredientes esse nudos, neque habere virgam quae vertatur in colubrum, neque in aliquo praesidio carnis inniti: quia huiusmodi virga et baculus arundineus est, quem si paululum presseris, frangitur, et manum transforat incumbentis. Jerome: Or; The Lord herein teaches us that our feet are not to be bound with the chains of death, but to be bare as we tread on the holy ground. We are not to carry a staff which may be turned into a serpent, nor to trust in any arm of flesh; for all such is a reed on which if a man lean ever so lightly, it will break and go into his hand and pierce him. Hilarius: Potestatis autem externae iure non sumus indigni habentes virgam de radice Iesse. Hilary: "Neither a staff;" that is, We are not to seek rights of extraneous power, having a rod from the root of Jesse.
Lectio 4 11 εἰς ἣν δ' ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν: κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε. 12 εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε αὐτήν: 13 καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθάτω ἡ εἰρήνη ὑμῶν ἐπ' αὐτήν: ἐὰν δὲ μὴ ᾖ ἀξία, ἡ εἰρήνη ὑμῶν πρὸς ὑμᾶς ἐπιστραφήτω. 14 καὶ ὃς ἂν μὴ δέξηται ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι ἔξω τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν. 15 ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ σοδόμων καὶ γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ.
11. "And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. 12. And when ye come into an house, salute it. 13. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, then for that city."
Chrysostomus in Matth: Quia dixerat superius dominus: dignus est operarius cibo suo, ne crederetur propter hoc omnium eis ianuam aperire, multam diligentiam hic iubet facere de hospite eligendo: unde dicitur in quamcumque civitatem aut castellum intraveritis, interrogate quis in ea dignus sit. Chrys.: The Lord had said above, "The workman is worthy of his meat;" that they should not hence suppose that He would open all doors to them, He here commands them to use much circumspection in the choice of a host, saying, "Into what city or town ye enter, enquire who in it is worthy." [p. 376] Hieronymus: Apostoli novam introeuntes urbem scire non poterant quis qualis esset: ergo fama hospes eligendus est populi et iudicio vicinorum; ne praedicatoris dignitas, suscipientis infamia deturpetur. Jerome: The Apostles, on entering a strange town, could not know of each inhabitant what sort of man he was; they were to choose their host therefore by the report of the people, and opinion of the neighbours, that the worthiness of the preacher might not be disgraced by the ill character of his entertainer. Chrysostomus in Matth: Qualiter ergo ipse Christus apud publicanum manebat? Quia scilicet dignus effectus erat ex conversione; hoc etiam non solum in gloriam eis proderat, sed in cibationem. Si enim dignus est, omnino dabit cibum; et maxime cum nihil amplius necessariis peteretur. Intende autem qualiter omnibus eos denudans, omnia eis dedit, permittens in domibus eorum qui docebantur, manere. Ita enim et ipsi a sollicitudinibus eruebantur, et aliis suadebant quoniam propter eorum advenerant salutem solam, in hoc quod nihil deferebant, et nihil amplius necessariis expetebant. Et non ad omnes simpliciter introibant: non enim signis solum volebat eos claros apparere, sed magis virtute. Nihil autem ita virtutem designat, sicut non superfluis uti. Chrys.: How then did Christ Himself abide with the publican? Because he was made worthy by his conversion; for this command that he should be worthy, had respect not to their rank, but to their furnishing food. For if he be worthy he will provide them with food, especially when they need no more than bare necessaries. Observe how though He stripped them of all property, He supplied all their wants, suffering them to abide in the houses of those whom they taught. For so they were both themselves set free from care, and convinced men that it was for their salvation only that they had come, seeing they carried nothing about with them, and desired nothing beyond necessaries. And they did not lodge at all places indiscriminately, for He would not have them known only by their miracles, but much more by their virtues. But nothing is a greater mark of virtue, than to discard superfluities. Hieronymus: Hospes unus etiam eligitur non tribuens beneficium ei qui apud se mansurus est, sed accipiens; hic enim dicitur quis in ea dignus sit, ut magis se noverit accipere gratiam quam dare. Jerome: One host is chosen who does not so much confer a favour upon him who is to abide with him, as receive one. For it is said, "Who in it is worthy," that he may know that he rather receives than does a favour. Chrysostomus in Matth: Intende autem quia nondum omnia eis tribuit; neque enim eis largitur ut sciant quis sit dignus, sed iubet scrutari; non solum autem dignos iubet quaerere, sed neque de domo in domum transmutari, cum subdit et ibi manete donec exeatis: ut neque suscipientem contristent, neque ipsi opinionem accipiant levitatis, aut gulae. Chrys.: Also observe that He has not yet endowed them with all gifts; for He has not given them power to discern who is worthy, but bids them seek out; and not only to find out who is worthy, but also not to pass from house to house, saying, "And there remain until ye depart out of that city;" so they would neither make their entertainer sorrowful, nor themselves incur suspicion of lightness or gluttony. Ambrosius super Lucam: Non ergo otiose domus quam ingrediantur apostoli, eligenda decernitur, ut mutandi hospitii causa non suppetat; non tamen eadem cautio receptori mandatur, ne dum hospes eligitur, hospitalitas minuatur. Sequitur intrantes autem domum, salutate eam, dicentes: pax huic domui. Ambrose, Ambros., in Luc., 9. 5: The Apostles are not to choose carelessly the house into which they enter, that they may have no cause for changing their lodging; the same caution is not enforced upon the entertainer, lest in choosing his guests, his hospitality should be diminished. "When ye enter a house, salute it, saying, Peace be to this house." Glossa: Quasi diceret: pacem hospiti precamini, ut sopiatur omnis repugnantia contra veritatem. Gloss., interlin.: As much as to say, Pray ye for peace upon the master of the house, that all resistance to the truth may be pacified. Hieronymus: In hoc etiam occulte salutationem Hebraei ac Syri sermonis expressit; quod enim Graece dicitur chere, et Latine ave, hoc Hebraico Syroque sermone appellatur salemlach, sive samalach, idest pax tecum. Quod autem praecipit tale est: introeuntes autem, pacem imprecamini hospiti, et quantum in vobis est, discordiae bella sedate. Sin autem orta fuerit contradictio, vos mercedem habebitis de illata pace; illi qui habere noluerunt, bellum possidebunt: unde sequitur et si quidem fuerit domus illa digna, veniet pax vestra super eam; si autem non fuerit digna, pax vestra ad vos revertetur. Jerome: Here is a latent allusion to the form [p. 377] of salutation in Hebrew and Syriac; they say Salemalach, or Salamalach, for the Greek, , or Latin, Ave; that is, 'Peace be with you.' The command then is, that on entering any house they should pray for peace for their host; and, as far as they may be able, to still all discords, so that if any quarrel should arise, they, who had prayed for peace should have it - others should have the discord; as it follows, "And if that house be worthy, your peace shall rest upon it; but if it be not worthy, your peace shall return to you again." Remigius: Quia scilicet aut erit quisque praedestinatus ad vitam, et caeleste verbum sequitur, quod audit; aut si nullus audire voluerit, ipse praedicator sine fructu non erit: quia ad eum pax revertitur, quando ei a domino pro labore sui operis recompensatur. Remig., ap. Raban.: Thus either the hearer, being predestined to eternal life, will follow the heavenly word when he hears it; or if there be none who will hear it, the preacher himself shall not be without fruit; for his peace returns to him when he receives of the Lord recompense for all his labour. Chrysostomus in Matth: Instruit ergo eos dominus quod non propter hoc expectent ab aliis praesalutari, quia docebant; sed antecedere salutatione, alios honorando. Deinde monstrat quod non sola salutatio, sed benedictio, per hoc quod dicit si fuerit domus illa digna, veniet pax vestra super eam. Chrys.: The Lord instructs them, that though they were teachers, yet they should not look to be first saluted by others; but that they should honour others by first saluting them. And then He shews them that they should give not a salutation only, but a benediction, when He says, "If that house be worthy, your peace shall rest upon it." Remigius: Docuit ergo dominus discipulos suos offerre pacem in introitu domus ut salutatione pacis eligeretur domus digna, vel hospes; ac si patienter diceret: omnibus offerte pacem: quia aut accipiendo dignos, aut non accipiendo indignos se manifestabunt: quamvis enim fama populi dignus electus sit hospes, tamen salutandus est, ut magis sua dignitate praedicatores vocentur, quam ultro se ingerere videantur. Haec autem pax paucorum verborum ad totam explorationem dignae domus vel hospitis potest referri. Remig.: The Lord therefore taught his disciples to offer peace on their entering into a house, that by means of their salutation their choice might be directed to a worthy house and host. As though He had said, Offer peace to all, they will shew themselves either worthy by accepting, or unworthy by not accepting it; for though you have chosen a hose that is worthy by the character he bears among his neighbours, yet ought you to salute him, that the preacher may seem rather to enter by invitation, than to intrude himself. This salutation of peace in few words may indeed by referred to the trial of the worthiness of the house or master. Hilarius in Matth.: Salutant ergo apostoli domum cum pacis affectu; sed ita ut potius pax dicta sit quam data. Porro autem pacem propriam, quae viscera miserationis sunt, non oportere in eam venire nisi sit digna; quae si digna reperta non fuerit, sacramentum pacis caelestis intra propriam apostolorum conscientiam est continendum. In eos autem qui caelestis regni praecepta respuerint, egressu apostolorum et signo pulveris a pedibus excussi, aeterna maledictio relinquatur; unde sequitur et quicumque non receperit vos, neque audierit sermones vestros, exeuntes foras de domo vel de civitate, excutite pulverem de pedibus vestris. Existenti enim in loco cum loco videtur esse communio. Totum ergo quod est illius domus, excusso pulvere pedum, relinquitur, nihilque sanitatis de insistentium apostolorum vestigiis mutuatur. Hilary: The Apostles salute the house with the prayer of peace; yet so as that peace seems rather spoken than given. For their own peace which was the bowels of their pity ought not to rest upon the house if it were not worthy; then the sacrament of heavenly peace could be kept within the Apostles own bosom. Upon such as rejected the precepts of the heavenly kingdom an eternal curse is left by the departure of the Apostles, and the dust shaken from their feet; "And whosoever shall not receive you, not hear your [p. 378] words, "when ye go out of that house, or that town, cast the dust off your feet." For he that lives in any place seems to have a kind of fellowship with that place. By the casting the dust off the feet, therefore all that belonged to that house is left behind, and nothing of healing or soundness is borrowed from the footsteps of the Apostles having trod their soil. Hieronymus: Pulvis etiam excutitur de pedibus in testimonium laboris sui, quod ingressi sint civitatem, et praedicatio apostolica ad illos usque pervenerit. Sive excutitur pulvis, ut si tolerabilius erit terrae Sodomorum quam illi civitati quae non recipit Evangelium, nihil ab eis accipiant, nec ad victum quidem necessaria, qui Evangelium spreverint. Jerome: Also they shake off the dust as a testimony of the Apostles' toil, that in preaching the Gospel they had come even so far, or as a token that from those that rejected the Gospel they would accept nothing, not even the necessaries of life. Rabanus: Vel aliter. Pedes discipulorum ipsum opus incessumque praedicationis signant. Pulvis vero quo asperguntur, terrenae levitas est cogitationis, a qua etiam summi doctores immunes esse nequeunt, cum pro auditoribus solliciti salubribus curis incessanter intendunt, et quasi per itinera mundi, uno calcaneo terrae pulverem legunt. Qui ergo spreverint doctrinam docentium, sibi labores et pericula taediumque sollicitudinum ad testimonium suae damnationis inflectunt. Qui vero receperint verbum, afflictiones curasque doctorum quas pro se tolerabunt, in argumentum sibi vertunt humilitatis. Et ne levis culpa videatur esse apostolos non recipere, subdit amen dico vobis: tolerabilius erit terrae Sodomorum et Gomorrhaeorum in die iudicii quam illi civitati. Rabanus: Otherwise; The feet of the disciples signify the labour and progress of preaching. The dust which covers them is the lightness of earthly thoughts, from which even the greatest doctors cannot be free; their anxiety for their hearers involves them in cares for their prosperity, and in passing through the ways of this world, they gather the dust of the earth they tread upon. They then who have despised the teaching of these doctors, turn upon themselves all the toils and dangers and anxieties of the Apostles as a witness to their damnation. And lest it should seem a slight thing not to receive the Apostles, He adds, "verily I say unto you, it shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for that city." Hieronymus: Quia Sodomitis et Gomorrhaeis non fuit praedicatum; huic autem cum praedicatum sit, non recipit Evangelium. Jerome: Because to the men of Sodom and Gomorrah no man had ever preached; but this city had been preached to and had rejected the Gospel. Remigius: Vel quia Sodomitae et Gomorrhaei inter vitia carnis et hospitales fuisse leguntur; quamvis non tales hospites receperint sicut apostoli. Remig., ap. Raban.: Or because the men of Sodom and Gomorrah were hospitable among their sensuality, but they had never entertained such strangers as the Apostles. Hieronymus: Si autem tolerabilius erit terrae Sodomorum quam illi civitati quae non recipit Evangelium, ergo inter peccatores supplicia diversa sunt. Jerome: But if it shall be more tolerable for the land of Sodom than for that city, hence we may learn that there is difference of degree in the punishment of sinners. Remigius: Specialiter tamen Sodomorum et Gomorrhaeorum mentionem facit, ut per hoc demonstret quia illa peccata sunt Deo magis odibilia quae fiunt contra naturam, pro quibus deletus est mundus aquis diluvii, quatuor civitates subversae, et mundus quotidie diversis malis affligitur. Remig.: Sodom and Gomorrah are especially mentioned, to shew that those sins which are against nature are particularly hateful to God, for which the world was drowned with the waters of the deluge, four towns were overthrown, and the world is daily afflicted with manifold evils. Hilarius in Matth.: Mystice autem instruit nos dominus non immisceri eorum domibus aut familiaritatibus qui Christum aut insectantur aut nesciunt; et in quacumque civitate interrogare quis eorum habitatione sit dignus, idest, sicubi Ecclesia sit, et Christus habitator; neque quoquam alibi transire, quia haec est domus digna et iustus hospes. Iudaeorum autem plures erant futuri quorum tantus in favorem legis affectus esset, ut quamvis per admirationem operum in Christum credidissent, tamen in legis operibus morarentur; alii vero explorandae libertatis, quae in Christo est, curiosi, transire se ad Evangelia ex lege essent simulaturi; multi etiam in haeresim per intelligentiae perversitatem traducerentur. Et quia istiusmodi omnes penes se esse veritatem Catholicam mentiuntur, domo ipsa, idest Ecclesia, caute utendum est. Hilary: Figuratively, The Lord teaches us not to enter the houses or to mix in the acquaintance of those who persecute Christ, or who are ignorant of Him; and in each town to enquire who among them is worthy, i.e. [p. 379] where there is a Church wherein Christ dwells; and not to pass to another, because this house is worthy, this host is our right host. But there would be many of the Jews who would be so well disposed to the Law, that though they believed in Christ because they admired His works, yet they would abide in the works of the Law; and others again who, desiring to make trial of that liberty which is in Christ, would feign themselves ready to forsake the Law for the Gospel; many also would be drawn aside into heresy by perverse understanding. And since all these would falsely maintain that with them only was Catholic verity, therefore we must with great caution seek out the house, i.e. the Church.
Lectio 5 16 ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων: γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί. 17 προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων: παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς: 18 καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν.
16. "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. 17. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18. And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles."
Chrysostomus in Matth: Quia superius apostolorum removit sollicitudinem, et signorum suorum ostensione eos armavit, consequenter praedicit eis mala quae debebant eis contingere. Primo quidem ut discerent praescientiae eius virtutem; secundo ut nullus suspicaretur, quoniam propter imbecillitatem magistri haec eis supervenirent mala; tertio ut ipsi sustinentes non obstupescerent, dum inopinabiliter et praeter spem evenirent; quarto ut hoc audiente non turbentur in tempore crucis; deinde ut discant quoniam nova haec praelii lex est. Nudos enim mittit, a suscipientibus iubet cibari; neque in hoc sistit, sed ulterius suam virtutem ostendit dicens ecce ego mitto vos, sicut oves in medio luporum. Ubi considerandum, quod non simpliciter ad lupos, sed in medio luporum mittit, ut sic suam virtutem magis demonstrent, cum oves lupos superaverint, etiam in medio luporum existentes; et plurimos morsus accipientes ab eis, non solum non consumuntur, sed et illos convertunt: multo autem mirabilius est et maius, transmutare mentes eorum quam interficere eos. Inter lupos autem ovium mansuetudinem eos docet ostendere. Chrys., Hom. 33: Having removed all care and anxiety from the Apostles, and armed them with the miraculous powers, He proceeds to foretell the evils which should befal them. First, that they might know his knowledge of the future; secondly, that they should not think that these things befel them because of the want of power in their Master; thirdly, that they might not be amazed if these things had come upon them unexpectedly; fourthly, that after hearing these things, they might not be dismayed in the season of His cross; and lastly, that they might learn a new method of warfare. He sends them unprovided, bidding them look to those who should receive them for support; but rests not in that, but shews his power still further, "Lo, I send you as sheep in the midst of wolves." Where observe that He does not say merely 'to wolves,' but "in the midst of wolves," to shew His [p. 380] excellent might therein, that the sheep would overcome the wolves though they were in the midst of them; and though they received many bites from them, yet were they not destroyed, but rather convert them. And it is a much greater and a more wonderful power that can change their hearts than that can kill them. Among wolves He teaches them to shew the meekness of sheep. Gregorius in Evang: Qui enim locum praedicatoris suscipit, mala inferre non debet, sed tolerare; ut ex ipsa sua mansuetudine iram sumentium mitiget, et peccatorum vulnera ipse in aliis afflictionibus vulneratus sanet. Quoniam et si quando zelus rectitudinis exigit ut erga subditos saeviat, furor ipse de amore sit, non de crudelitate: quatenus et iura disciplinae foris exhibeat, et intus paterna pietate diligat quos foris castigat. Multi autem cum regiminis iura suscipiunt, ad lacerandos subditos inardescunt, terrorem potestatis exhibent, domini videri appetunt, patres se esse minime recognoscunt, humilitatis locum in elationem dominationis immutant, et si quando extrinsecus blandiuntur, intrinsecus saeviunt: de quibus dicitur: veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces. Contra quae nobis considerandum est, quia sicut oves inter lupos mittimur, ut sensum servantes innocentiae, morsum malitiae non habeamus. Greg., Hom. in Ev., xvii. 4: For he who undertakes the office of preacher ought not to do evil, but to suffer it, and by his meekness to mollify the wrath of the angry, and by his wounds to heal the wounds of sinners in their affliction. And even should the zeal of right-doing ever require that He should be severe to those that are placed under Him, His very severity will be of love and not of cruelty, outwardly maintaining the rights of discipline, and inwardly loving those whom He corrects. Too many, when they are entrusted with the reins of government, burn to make the subjects feel them, display the terrors of authority, and forgetting that they are fathers, rather desire to be thought lords, changing a station of lowliness into that of lofty dominion, if they ever seem outwardly to fawn on any one, they inwardly hate him; of such He spoke above; "They come to you in sheep's clothing, but inwardly they are ravening wolves." [Matt 7:15] For prevention whereof we ought to consider that we are sent as sheep among wolves, whose innocence we ought to preserve, not having the tooth of malice. Hieronymus: Lupos autem Scribas et Pharisaeos vocat, qui sunt clerici Iudaeorum. Jerome: He calls the Scribes and Pharisees who are the clergy of the Jews, "wolves." Hilarius in Matth.: Lupos etiam significat omnes hos qui vesano furore in apostolos desaevituri erant. Hilary: The wolves indeed are all such as should pursue the Apostles with mad fury. Chrysostomus in Matth: Malorum autem erat eis consolatio mittentis virtus: et ideo ante omnia posuit dicens ecce ego mitto vos; quasi dicat: ne turbemini, quoniam in medio luporum mittimini: possum enim facere ut nihil mali sustineatis; non solum lupis non suppositi, sed leonibus terribiliores effecti. Sed ita expedit fieri; hoc enim vos clariores facit, et meam virtutem magis divulgat. Deinde ut aliquid etiam a seipsis inferant, et non sine causa coronari aestimentur, subdit estote ergo prudentes sicut serpentes, et simplices sicut columbae. Chrys.: Their consolation under their hardships was the excellent power of Him who sent them; wherefore He puts that before all, "Lo, I send you." Be not dismayed, though you be sent into the midst of wolves; for I am able to bring it to pass that you suffer no hurt, and that ye should not only prevail over the wolves, but be made more terrible than lions. But it is good that it should be thus; hereby your virtue is made brighter, and My power is more manifested. Also that somewhat should proceed from themselves, that they should not think themselves to be crowned without reason. He add, "Be ye therefore wise as serpents, simple as doves." Hieronymus: Ut per prudentiam devitent insidias, per simplicitatem non faciant malum. Et serpentis astutia ponitur in exemplum: quia toto corpore occultat caput, ut illud in quo vita est, protegat. Ita et nos toto periculo corporis caput nostrum, qui Christus est, custodiamus; idest fidem integram et incorruptam servare studeamus. Jerome: "Wise," that they might escape [p. 381] snares; "simple," that they might not do evil to others. The craft of the serpent is set before them as an example, for he hides his head with all the rest of his body, that he may protect the part in which life is. So ought we to expose our whole body, that we may guard our head which is Christ; that is, that we study to keep the faith whole and uncorrupt. Rabanus: Solet etiam serpens eligere strictas rimas, per quas transiens veterem pellem exuat: similiter praedicator transiens per angustam viam, veterem hominem omnino deponat. Raban.: The serpent moreover seeks out narrow chinks through which it crawls to draw off its old skin; so the preacher passing through the narrow way lays aside the old man. Remigius: Pulchre etiam dominus praedicatores serpentis prudentiam monet habere: quia primus homo per serpentem deceptus est; ac si diceret: quia hostis callidus fuit ad decipiendum, vos prudentes sitis ad liberandum: ille laudavit lignum, vos laudate crucis virtutem. Remig.: Beautifully the Lord bids the preacher have the wisdom of the serpent; because the first man was beguiled by a serpent; as though He had said, The foe is subtle to deceive, be ye therefore wise to rescue; he commended the tree, do ye also commend the tree of the Cross. Hilarius in Matth.: Ille animum primo mollioris sexus aggressus est, spe deinde illexit, et communionem immortalitatis spopondit. Pari ergo opportunitate, introspecta uniuscuiusque natura et voluntate, verborum adhibenda prudentia est, spes futurorum bonorum revelanda; ut quod ille mentitus est, nos praedicemus ex vero, secundum sponsionem Dei, Angelis similes futuros esse qui credant. Hilary: He first attempted the softer sex, allured her by hope, and promised a share of immortality. Do you in like manner seize every opportunity, look well into each man's nature and inclination, use wisdom of speech, reveal hope of good things to come; that what he promised falsely we may preach truly according to God's promise, that they that believe shall be like to the Angels. Chrysostomus in Matth: Sicut autem prudentiam serpentis oportet habere, ut in principalibus non laedamur, sic et simplicitatem columbae in non vindicando cum iniusta patimur, neque per insidias alicui nocendo. Chrys.: But as we ought to have the wisdom of the serpent, that we should not be hurt in any deadly part, so also we should have the simplicity of the dove, not to retaliate when we are hurt, nor to avenge ourselves on those who have designed aught against us. Remigius: Ideo autem dominus haec duo sociavit: quia simplicitas absque prudentia facile decipi potest; et prudentia periculosa est, nisi simplicitate temperetur, alicui non nocendo. Remig.: The Lord unites these two thing; because simplicity without wisdom might be easily deceived, and wisdom is dangerous unless it be tempered with simplicity that does no man hurt. Hieronymus: Simplicitas autem columbarum ex spiritus sancti specie demonstratur: unde dicit apostolus: malitia parvuli estote. Jerome: The harmlessness of doves is shewn by the assumption of that form by the Holy Spirit; as the Apostle speaks, "In malice be ye children." Chrysostomus in Matth: Quid autem durius his fiet iussionibus? Non enim sufficiens est pati mala; sed neque turbari conceditur, quod est columbae: ira enim non per iram, sed per mansuetudinem extinguitur. Chrys.: What is harder than these commands? It is not enough that we suffer ill, but we must not be angry thereat, as is the dove's nature, for anger is extinguished not by anger, but by meekness. Rabanus: Quod autem lupi, de quibus supra dixerat, sint homines, ostendit cum subdit cavete autem ab hominibus. Raban.: That by the wolves above He intended men, He shews when He adds, "Take heed of men." Glossa: Ideo autem necessarium est ut sitis sicut serpentes, idest astuti: nam secundum suam consuetudinem tradent vos primum in Conciliis, prohibendo ne praedicetis in nomine meo; deinde incorrectos flagellabunt vos; tandem ad reges et praesides ducemini. Gloss, ap. Anselm: Ye have indeed need to be wise as serpents, for, as they are wont to do, "they will deliver you to councils," forbidding you to preach in My name; then if ye be not corrected, "they will scourge you," [p. 382] and at length "ye shall be brought before kings and governors." Hilarius in Matth.: Qui extorquere silentium vestrum, aut conniventiam tentant. Hilary: Who will endeavour to extort from you either to be silent or to temporize. Chrysostomus: Mirandum est autem qualiter hoc audientes non statim abscesserint homines, qui stagnum illud nunquam egressi fuerant, circa quod piscabantur: quod non virtutis eorum erat solum, sed sapientiae doctoris. Unicuique enim malorum mitigationem adiungit: unde et hic dicit propter me: non enim parva consolatio est propter Christum pati: quoniam non ut perniciosi et nocivi haec patiebantur. Et iterum addit in testimonium illis. Chrys.: How wonderful that men who had never been beyond the lake in which they fished, did not straighway depart from Him on hearing these things. It was not only of their goodness, but of the wisdom of their Teacher. For to each evil He attaches somewhat of alleviation; as here He adds, "for my sake;" for it is no light consolation to suffer for Christ's sake, for they did not suffer as evil or wrong doers. Again He adds, "for a testimony against them." Gregorius in Evang: Qui scilicet persequendo, mortem intulerunt, vel qui videndo non sunt mutati. Mors quippe sanctorum bonis est in adiutorium, malis in testimonium: ut inde perversi sine excusatione pereant, unde electi exemplum capiunt et vivunt. Greg., Hom. in Ev., xxxv, 2: Either that they had presented to the death, or that they had seen and were not changed. For the death of the saints is to the good an aid, to the bad a testimony; that thus the wicked may perish without excuse in that from which the elect take example and live. Chrysostomus in Matth: Hoc autem eos consolabatur, non quia aliorum cupiebant poenam; sed ut confidentiam habeant quoniam ubique eum habent praesentem et praescientem. Chrys.: This was matter of consolation to them, not that they sought the punishment of others, but that they were confident that in all things they had One present with them, and all-knowing. Hilarius in Matth.: Non solum autem hoc testimonio excusatio ignoratae divinitatis adimenda est persequentibus; sed etiam gentibus via pandenda credendi in Christum, pertinaciter, inter saevientium poenas, confessorum vocibus praedicatum: et hoc est quod subiungit et gentibus. Hilary: And by this their testimony not only was all excuse of ignorance of His divinity taken away from their persecutors, but also to the Gentiles was opened the way of believing on Christ, who was thus devotedly preached by the voices of the confessors among the flames of persecution; and this is that He adds, "and the Gentiles."
Lectio 6 19 ὅταν δὲ παραδῶσιν ὑμᾶς, μὴ μεριμνήσητε πῶς ἢ τί λαλήσητε: δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσητε: 20 οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν.
19. "But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. 20. For it is not ye that speak, but the Spirit of your Father which speaketh in you."
Chrysostomus in Matth: Cum praemissis consolationibus non parvam et aliam apponit: ut enim non dicerent: qualiter suadere poterimus hominibus talibus persequentibus, persecutionibus existentibus? Iubet eos de responsione confidere dicens cum autem tradent vos, nolite cogitare quomodo aut quid loquamini. Chrys.: To the foregoing topics of consolation, He adds another not a little one; that they should not say, How shall we be able to persuade such men as these, when they shall persecute us? He bids them be of good courage respecting their answer, saying, "When they shall deliver you up, take no thought how or what ye shall speak." Remigius: Duo autem dicit: quomodo aut quid; quorum unum refertur ad sapientiam, alterum ad oris officium. Quia enim et ipse subministrabat verba quae loquerentur, et sapientiam qua ea proferrent: non fuerat necesse sanctis praedicatoribus cogitare quid loquerentur aut quomodo. Remig.: "How or what," one refers to the substance, the other to the expression in words. And because both of these would be supplied by Him, [p. 383] there was no need for the holy preachers to be anxious about either. Hieronymus: Cum enim propter Christum ducamur ad iudices, voluntatem tantum nostram pro Christo debemus offerre. Ceterum ipse Christus qui in nobis habitat, loquitur pro se, et spiritus sancti in respondendo gratia ministrabitur. Jerome: When then we are brought before judges for Christ's sake, we ought to offer only our will for Christ. But Christ who dwelleth in us speaks for Himself, and the grace of the Holy Spirit will minister in our answer. Hilarius in Matth.: Fides enim nostra omnibus praeceptis divinae voluntatis intenta, ad responsionem scientiae instruetur, in exemplo habens Abraham, cui postulanti ad hostiam Isaac, non defuit aries ad victimam; et ideo sequitur non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis. Hilary: For our faith, observing all the precepts of the Divine will, will be instructed with an answer according to knowledge, after the example of Abraham, to whom when he had given up Isaac, there was not wanting a ram for a victim. "For it is not ye who speak, but the Spirit of your Father that speaketh in you." Remigius: Et est sensus: vos acceditis ad certamen, sed ego sum qui praelior; vos verba editis, sed ego sum qui loquor. Hinc Paulus ait: an experientiam quaeritis eius qui in me loquitur Christus? Remig., ap. Raban.: Meaning, Ye indeed go out to the battle, but it is I who fight; you utter the words, but it is I who speak. Hence Paul speaks, "Seek ye a proof of Christ who speaketh in me?" [2 Cor 13:3] Hieronymus: Per hoc autem ad prophetarum dignitatem eos reduxit, qui scilicet Dei spiritu sunt locuti. Cum autem hic dicat ne solliciti sitis quid loquamini, alibi dicitur: parati semper ad satisfactionem omni poscenti vos rationem reddere de ea quae in vobis est spe. Cum enim in medio amicorum certamen erit, iubemur esse solliciti, cum autem est iudicium terribile, et plebes insanientes, et timor undique, auxilium a Christo praebetur, ut confidenter loquantur, et non obstupescant. Chrys.: Thus He raises them to the dignity of the Prophets, who have spoken by the Spirit of God. He who says here, "Take no thought what ye shall speak," [1 Pet 3:15] has said in another place, "Be ye always ready to give an answer to him that demandeth a reason of the hope that is in you." When it is a dispute among friends, we are commanded to "be ready;" but before the awful judgment, and the raging people, aid is ministered by Christ, that they may speak boldly and not be dismayed.
Lectio 7 21 παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον,καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς. 22 καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου: ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται.
21. "And the brother shall deliver up the brother to death, and the father the child; and the children shall rise up against their parents, and cause them to be put to death. 22. And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved."
Glossa: Praemissa consolatione subdit graviora pericula: unde dicitur tradet autem frater fratrem in mortem, et pater filium; et insurgent filii in parentes, et morte eos afficient. Gloss, ap. Anselm: Having placed the comfort first, He adds the more alarming perils; "Brother shall deliver up brother to death, and the father the son; children shall rise against parents, to put them to death." Gregorius in Evang: Minorem enim dolorem ingerunt mala quae ab extraneis, maiorem quae ab illis patimur, de quorum mentibus praesumebamus: quia cum damno corporis mala nos cruciant caritatis amissae. Greg., Hom. in Ev., xxxv, 3: Wrongs which we suffer from strangers, pain us less than those we suffer from men on whose affections we had counted; for besides the bodily affliction, there is then the pain of lost affection. Hieronymus: Hoc autem in persecutionibus fieri crebro videmus: nec ullus est inter eos fidus affectus quorum diversa est fides. Jerome: This we see often happen in persecutions, nor is there [p. 384] any true affection between those whose faith is different. Chrysostomus in Matth: Deinde quod est multo horribilius apposuit, dicens et eritis odio omnibus hominibus. Ut enim communes orbis terrarum hostes, ita eos expellere tentabant. Hinc etiam rursus apponitur consolatio, cum dicit propter nomen meum. Et cum hoc rursus aliud consolatorium ponitur, cum subditur qui autem perseveraverit usque in finem, hic salvus erit. Quoniam enim consueverunt multi in principio quidem esse vehementes, postea vero dissolvi, propter hoc ait: quoniam finem requiro. Quae enim utilitas est seminum in principio quidem florescentium, postmodum autem tabescentium? Propter hoc autem sufficientem perseverantiam expetit ab ipsis. Chrys.: What follows is yet more dreadful, "Ye shall be hated of all men;" they sought to exterminate them as common enemies of all the world. To this again is added the consolation, "For my name's sake;" and yet further to cheer them, "Whosoever shall endure to the end, he shall be saved." For many are hot and zealous in the beginning, but afterwards grow cool, for these, He says, I look at the end. For where is the profit of seeds that only sprout at first? wherefore He requires a sufficient endurance from them. Hieronymus: Non enim coepisse sed perfecisse virtutis est. Jerome: For virtue is not to begin but to complete. Remigius: Nec inchoantibus, sed perseverantibus praemium tribuitur. Remig.: And the reward is not for those that begin, but for those that bring to an end. Chrysostomus in Matth: Ne autem aliquis dicat, quia omnia Christus in apostolos fecit, nihil mirabile est tales illos esse effectos, nihil patientes onerosum, propter hoc ait quod perseverantia eis est opus. Etsi enim ex primis eruti fuerint periculis, aliis difficilioribus conservantur; et post illa rursus alia succedent, et non stabunt quin insidias patiantur donec vivunt: et hoc occulte insinuat, dicens qui perseveraverit usque in finem, hic salvus erit. Chrys.: But that no man should say, that Christ wrought all things in His Apostles, and therefore it is nothing wonderful that they were made such as they were, since they did not bear the burden of these things, therefore He says, that perseverance was their work. For though they were rescued from their first perils, they are preserved for still harder trials, which again shall be followed by others, and they shall be in danger of snares as long as they live. This He covertly intimates when he says, "Whosoever shall endure to the end, he shall be saved." Remigius: Idest qui praecepta fidei non deseruerit, et in persecutionibus non defecerit, salvus erit: quia pro persecutionibus terrenis percipiet praemia regni caelestis. Et notandum, quia finis non semper signat consumptionem, sed aliquando perfectionem, iuxta illud: finis legis Christus est. Unde etiam potest esse sensus: qui perseveraverit usque in finem, idest in Christo. Remig.: That is, He who shall not let go the commands of the faith, nor fall away in persecution, shall be saved; he shall receive the reward of the heavenly kingdom for his earthly persecutions. And note that 'the end' does not always mean destruction, but sometimes perfection, as in that, "Christ is the end of the Law." [Rom 10:4] So the sense here may be, "Whosoever shall endure to the end," that is, in Christ. Augustinus de Civ. Dei: In Christo namque perseverare, est in fide eius permanere, quae per dilectionem operatur. Aug., City of God, book 21, ch. 25: To endure in Christ, is to abide in His faith which worketh by love.
Lectio 8 23 ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν: ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις τοῦ Ἰσραὴλ ἕως ἂν ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου.
23. "But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come."
Chrysostomus in Matth: Postquam praedixit terribilia quae post crucem et resurrectionem et ascensionem, eis erant ventura, rursus ducit eos ad mansuetiora; non enim iussit eos ad persecutionem audacter ire, sed fugere: unde dicit cum autem persequentur vos in civitate ista, fugite in aliam. Quia enim interim principium erat conversionis eorum, condecente utitur sermone. Chrys.: Having foretold the fearful things which should come upon them after His Cross, resurrection, and ascension, He leads them to gentler prospects; He does not bid them presumptuously to offer themselves for persecution, but to [p. 385] fly from it; "When they persecute you in this city, flee ye to another." For because this was the first beginning of their conversion, He adapts His words to their state. Hieronymus: Hoc enim ad illud tempus referendum est, cum ad praedicationem apostoli mittebantur, quibus et proprie dictum est: in viam gentium ne abieritis; quod persecutionem timere non debeant, sed declinare. Quod quidem videmus in principio fecisse credentes, quando orta Hierosolymis persecutione, dispersi sunt in universam Iudaeam, ut tribulationis occasio fieret Evangelii seminarium. Jerome: This must be referred to the time when the Apostles were sent to preach, when it was said to them, "Go not into the way of the Gentiles;" they should not fear, but may shun persecution. This we see the believers did in the beginning, when on a persecution arising in Jerusalem they were scattered throughout all Judaea, and thus the season of tribulation was made the seedtime of the Gospel. Augustinus contra Faustum: Neque tamen salvator non poterat tueri discipulos suos, quibus fugere praecipit; et huius rei prior exemplum praebuit; sed instruebat hominis infirmitatem, ne Deum tentare audeat quando habet quid faciat, ut quod cavere oportet, evadat. Aug., cont. Faust., xxii, 36: Not that the Saviour was unable to protect His disciples, does He here bid them fly, and Himself give them an example of it, but He instructed man's weakness, that he should not presume to tempt God, when he has anything that he can do for himself, but should shun all evils. Augustinus de Civ. Dei: Potuit autem eos admonere ut sibi manus inferrent, ut non in manus persequentium devenirent. Porro si hoc ille non iussit aut monuit, ut hoc modo sui ex hac vita emigrarent, quibus migrantibus se mansionem aeternam praeparaturum esse promisit: quaelibet exempla opponant gentes quae ignorant Deum, manifestum est hoc non licere credentibus unum verum Deum. Aug., City of God, book 1, ch. 22: He might have suffered them to lay violent hands upon themselves, that they might not fall into the hands of their persecutors. Therefore if He neither commanded nor allowed this mode of departure from this world to His own, for whom He Himself had promised that He would prepare an eternal mansion; whatever instances may be brought by the Gentiles who know not God, it is clear that this is not lawful for those who believe one true God. Chrysostomus: Ne autem dicant: quid igitur si persecutionem passi fugerimus, et rursus hinc nos abiecerint? Hunc destruens timorem ait amen dico vobis, non consummabitis, idest non pervenietis ad me, circumeuntes Palaestinam, donec vos assumam. Chrys.: But that they should not say, What then if we fly from persecution, and again they cast us out thence whither we have fled? To remove this fear, He says, "Verily, I say unto you, ye shall not have completed, &c." that is, ye shall not have made the circuit of Palestine and return to Me, before I shall take you to Me. Rabanus: Vel praedicit quod non ante praedicationibus suis ad fidem perducent omnes civitates Israel, quam resurrectio domini fuerit perpetrata, et in toto orbe terrarum praedicandi Evangelium potestas concessa. Raban.: Or; He foretels that they shall not have brought all the cities of Israel to the faith by their preaching, before the Lord's resurrection be accomplished, and a commission given them to preach the Gospel throughout the world. Hilarius in Matth.: Vel aliter. Ex una in aliam fugam suadet: quia praedicatio eius primum a Iudaea effugata transit ad Graeciam; deinde diversis intra Graeciae urbes apostolorum passionibus fatigata, tertio in universis gentibus demoratur. Sed ut ostenderet gentes quidem apostolorum praedicationi credituras; verum ut reliquum Israel crederet esse adventui suo debitum, ait non consummabitis civitates Israel; idest, post plenitudinem gentium, quod erit reliquum Israel ad implendum numerum sanctorum, futuro claritatis Christi adventu est in Ecclesia convocandum. Hilary: Otherwise; He exhorts to fly from place to place; for His preaching driven from Judaea, first passing into Greece; then, wearied with divers sufferings of the Apostles up and down the cities of Greece, it takes an abiding refuge in the rest of the Gentile world. But to shew that the Gentiles would believe the preaching of the Apostles, but that the remnant of Israel should only believe at His second coming, He adds, "Ye shall not have [p. 386] completed the cities of Israel;" i.e. After the fulness of the Gentiles is brought in, that which remains of Israel to fill up the number of the Saints shall be called into the Church in Christ's future coming to glory. Augustinus ad Honor.: Faciant ergo servi Christi quod praecepit vel permisit: sicut ipse fugit in Aegyptum, fugiant omnino de civitate in civitatem, quando eorum quisquam specialiter a persecutoribus quaeritur: ut ab aliis qui non ita requiruntur, non deseratur Ecclesia; sed praebeant cibaria conservis, quos aliter vivere non posse noverunt. Cum autem omnium, idest episcoporum, clericorum et laicorum, est commune periculum, hi qui aliis indigent non deserantur ab his quibus indigent. Aut igitur ad loca munita omnes transeant; aut qui habent necessitatem remanendi, non relinquantur ab eis per quos illorum ecclesiastica est supplenda necessitas: ut vel pariter vivant, vel pariter sufferant quod eos paterfamilias volet pati. Aug., Ep. 228: Let the servants of Christ then do as He commanded, or permitted them; as He fled into Egypt, let them fly from city to city, whenever any one of them is marked out for persecution; that the Church be not deserted, it will be filled by those who are not so sought after; and let these give sustenance to their fellow-servants whom they know cannot live by any other means. But when the threatening danger is common to all, Bishops, clergy, and laity, let not those who have need of aid be deserted by those whose aid they require. Either therefore let them all pass to some stronghold, or let those who are obliged to remain, not be deserted by those whose province it is to supply their ecclesiastical needs; that they may either all live, or all suffer whatever their Master will have them to suffer. Remigius: Praeterea sciendum est, quod sicut praeceptum perseverandi in persecutionibus specialiter ad apostolos pertinet et ad eorum successores viros fortes, sic licentia fugiendi satis convenit infirmis in fide, quibus condescendit pius magister: ne si se ultro ad martyrium obtulissent, fortassis positi in tormentis negarent: levius enim erat fugere quam negare. Sed quamvis fugiendo perfectae fidei constantiam in se non ostenderent, tamen magni meriti erant; quoniam omnia pro Christo parati erant deserere, scilicet fugiendo. Nisi autem illis licentiam fugiendi dedisset, dicerent eos aliqui alienos esse a gloria regni caelestis. Remig.: Be it known moreover, that as this precept respecting endurance under persecution specially belongs to the Apostles and their successors, men of fortitude, so the permission to fly is sufficiently proper for the weak in the faith, to whom the tender Master condescends, lest if they should offer themselves for martyrdom, under the pain they should deny the faith; and the sin of flight is lighter than that of denial. But though by their flight they shewed that they had not the constancy of perfect faith, yet their desert was great, seeing they were ready to leave all for Christ. So that if He had not given them permission to fly, some would have said that they were aliens from the glory of the heavenly kingdom. Hieronymus: Spiritualiter autem possumus dicere cum persecuti vos fuerint in una civitate, hoc est, in uno Scripturarum libro vel testimonio, non fugiamus ad alias civitates, idest ad alia volumina: quamvis enim contentiosus fuerit persecutor, ante praesidium salvatoris adveniet quam adversariis victoria concedatur. Jerome: Spiritually, we may say; When they shall persecute you in one book or one passage of Scripture, let us flee to other volumes, for however contentious the adversary may be, protection will come from the Saviour before the victory is yielded to the enemy.
Lectio 9 24 οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον οὐδὲ δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ. 25 ἀρκετὸν τῷ μαθητῇ ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ, καὶ ὁ δοῦλος ὡς ὁ κύριος αὐτοῦ. εἰ τὸν οἰκοδεσπότην βεελζεβοὺλ ἐπεκάλεσαν, πόσῳ μᾶλλον τοὺς οἰκιακοὺς αὐτοῦ.
24. "The disciple is not above his master, nor the servant above his lord. 25. It is enough for the disciple that he be as his [p. 387] master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?"
Chrysostomus in Matth: Quia futurum erat ut discipuli cum praemissis persecutionibus etiam diffamati malam opinionem paterentur, quod multis onerosius esse videbatur, hic eos consolatur a seipso, et ab his quae de ipso sunt dicta; cui consolationi nulla poterat esse aequalis. Chrys.: Because it should come to pass that His disciples among their other persecutions should suffer loss of character, which to many is the most grievous of all calamities, He consoles them from His own example, and those things that were spoken of Him; a comfort to which no other can be compared. Hilarius in Matth.: Dominus enim lumen aeternum, dux credentium, et immortalitatis parens, discipulis suis futurarum passionum solatium ante praemisit, ut gloriae loco amplectamur, si domino nostro vel passionibus adaequemur; unde dicit non est discipulus super magistrum, nec servus super dominum suum. Hilary: For the Lord, the Light eternal, the Captain of the faithful, the Parent of immortality, set before His disciples this solace of the sufferings that should come upon them, that we should embrace it as our glory when we are made like to our Lord in suffering; whence He says, "The disciple is not above his master, nor the slave above his lord." Chrysostomus in Matth: Intelligendum, donec fuerit discipulus et servus: non est, inquam, super magistrum et dominum, secundum honoris naturam. Nec mihi ea quae raro contingunt hic obicias; sed ab his quae sunt in pluribus, suscipe hunc sermonem. Chrys.: Understand, so long as he is a disciple or servant, he is not above his master or lord by the nature of honour. And do not here object to me such cases as rarely happen, but receive this according to the common course of things. Remigius: Magistrum autem et dominum semetipsum appellat; per servum et discipulum, suos vult intelligi apostolos. Remig.: He calls Himself master and lord; by disciple and servant He denotes His Apostles. Glossa: Quasi dicat: ne indignemini tolerare quae tolero, quia dominus sum, faciens quod volo, et magister, docens quod utile scio. Gloss. ord.: As much as to say, Be not indignant that ye suffer things, which I also suffer, because I am your lord, who do what I will, and your master, who teach you what I know to be profitable for you. Remigius: Et quia haec sententia minus videbatur superioribus verbis congrua, quo tendant verba, manifestatur cum subditur si patremfamilias Beelzebub vocaverunt, quanto magis domesticos eius? Remig.: And because this sentence seemed not to agree with the foregoing words, He shews what they mean by adding, "If they have called the master of the house Beelzebub, how much more they of his household?" Chrysostomus in Matth: Non dixit: servos, sed: domesticos, ut multam ad eos familiaritatem ostenderet; sicut et alibi dixit: non dicam vos servos sed amicos meos. Chrys.: He said not here, 'slaves,' but "those of his household," to shew how dear they were to Him; as elsewhere He said, "I will not call you slaves, but my friends." [John 15:15] Remigius: Quasi dicat: vos ergo temporales honores et humanam gloriam non quaeratis, dum me videtis per irrisiones et opprobria genus humanum redimere. Remig.: As much as to say, Ye therefore will not seek worldly honours and human glory, while you see me pursuing the redemption of mankind through mocking and contumely. Chrysostomus in Matth: Non solum autem dixit: si domus dominum conviciati sunt; sed ipsam speciem convicii, quoniam Beelzebub eum vocaverunt. Chrys.: And He says not only, If they have reviled the master of the house, but expresses the very words of railing, for they had called Him Beelzebub. Hieronymus: Beelzebub idolum est Accaron, quod vocatur in regum volumine idolum muscae: Beel, ipse est Bel, sive Baal; zebub autem musca dicitur. Principem ergo Daemoniorum ex spurcissimi idoli appellabant vocabulo, qui musca dicitur propter immunditiam, quae exterminat suavitatem olei. Jerome: Beelzebub is the idol of Accaron who is called in the book of Kings, the God of flies; [2 Ki 1:3] 'Bel,' signifying, "idol;" 'zebub,' a "fly". The Prince of the daemons He calls by the name of the foulest of idols, [p. 388] which is so called because of the uncleanness of the fly, which destroys the sweetness of ointment.
Lectio 10 26 μὴ οὖν φοβηθῆτε αὐτούς: οὐδὲν γάρ ἐστιν κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν ὃ οὐ γνωσθήσεται. 27 ὃ λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῷ φωτί: καὶ ὃ εἰς τὸ οὖς ἀκούετε, κηρύξατε ἐπὶ τῶν δωμάτων. 28 καὶ μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι: φοβεῖσθε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ.
26. "Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 27. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. 28. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell."
Remigius: Post praemissam consolationem, aliam non minorem subiungit, dicens non ergo timueritis eos scilicet persecutores. Quare autem non esset timendum manifestat cum subiungit nihil enim est opertum quod non reveletur et occultum quod non sciatur. Remig.: To the foregoing consolation He adds another no less, saying, "Fear ye not them," namely, the persecutors. And why they were not to fear, He adds, "For there is nothing hid which shall not be revealed, nothing secret which shall not be known." Hieronymus: Quomodo ergo in praesenti saeculo multorum vitia nesciuntur? Sed de futuro tempore scribitur, quando iudicabit Deus occulta hominum, et illuminabit latebras tenebrarum, et manifesta faciet consilia cordium. Et est sensus: nolite timere persecutorum saevitiam, et blasphemantium rabiem: quia veniet dies iudicii, in quo et vestra virtus, et illorum nequitia demonstrabitur. Jerome: How is it then that in the present world, the sins of so many are unknown? It is of the time to come that this is said; the time when God shall judge the hidden things of men, shall enlighten the hidden places of darkness, and shall make manifest the secrets of hearts. The sense is, Fear not the cruelty of the persecutor, or the rage of the blasphemer, for there shall come a day of judgment in which your virtue and their wickedness will be made known. Hilarius in Matth.: Igitur non minas, non convicia, non potestates insectantium monet esse metuendas; quia dies iudicii nulla haec fuisse atque inania revelabit. Hilary: Therefore neither threatening, nor evil speaking, nor power of their enemies should move them, seeing the judgment-day will disclose how empty, how nought all these were. Chrysostomus in Matth: Vel aliter. Figura quidem eorum quae dicuntur, universalem videtur enuntiationem habere; verum non de omnibus, sed de praemissis solum dictum est: quasi dicat: si doletis audientes convicia, hoc cogitate, quia et ab hac suspicione post parum eruemini. Vocant quidem vos ariolos et magos et seductores; sed expectate parum, et salvatores vos orbis terrarum universi dicent; cum per res ipsas apparueritis benefactores: nec illorum attendent sermonibus homines, sed rerum veritati. Chrys.: Otherwise; It might seem that what is here said should be applied generally; but it is by no means intended as a general maxim, but is spoken solely with reference to what had gone before with this meaning; If you are grieved when men revile you, think that in a little time you will be delivered from this evil. They call you indeed impostors, sorcerers, seducers, but have a little patience, and all men shall call you the saviours of the world, when in the course of things you shall be found to have been their benefactors, for men will not judge by their words but by the truth of things. Remigius: Quidam autem dicunt, quod his verbis promiserit dominus discipulis suis quod per eos essent revelanda omnia occulta mysteria, quae sub velamine litterae legis latebant: unde apostolus dicit: cum conversi fuerint ad Christum, tunc auferetur velamen. Et est sensus: quare debetis timere vestros persecutores, cum tantae sitis dignitatis ut per vos occulta mysteria legis et prophetarum sint manifestata? Remig.: [p. 389] Some indeed think that these words convey a promise from our Lord to His disciples, that through them all hidden mysteries should be revealed, which lay beneath the veil of the letter of the Law; whence the Apostle speaks, "When they have turned to Christ, then the veil shall be taken away." [2 Cor 3:16] So the sense would be, Ought you to fear your persecutors, when you are thought worthy that by you the hidden mysteries of the Law and the Prophets should be made manifest? Chrysostomus: Deinde quia eos ab omni timore liberaverat, et altiores opprobriis fecerat, nunc opportuno tempore eis loquitur de libera propalatione, quae est in praedicatione, dicens quod dico vobis in tenebris, dicite in lumine; et quod in aure auditis, praedicate super tecta. Chrys.: Then having delivered them from all fear, and set them above all calumny, He follows this up appropriately with commanding that their preaching should be free and unreserved; "What I say to you in darkness, that speak ye in the light; what ye hear in the ear, that preach ye upon the housetops." Hilarius in Matth.: Non legimus dominum solitum fuisse noctibus sermocinari, aut doctrinam in tenebris tradidisse; sed hoc dicit, quia omnis sermo eius carnalibus tenebrae sunt, et verbum eius infidelibus nox est. Itaque quod ab eo dictum est, cum libertate fidei et confessionis est loquendum. Jerome: We do not read that the Lord was wont to discourse to them by night, or to deliver his doctrine in the dark; but He said this because all His discourse is dark to the carnal, and His word night to the unbelieving. What had been spoken by Him they were to deliver again with the confidence of faith and confession. Remigius: Est ergo sensus: quod dico vobis in tenebris, idest inter Iudaeos incredulos, vos dicite in lumine, idest fidelibus praedicate; et quod in aure auditis, idest quod dico vobis secrete, praedicate super tecta, idest palam coram omnibus. Solemus enim dicere: in aurem loquitur illi, idest secrete. Remig.: The meaning therefore is, "What I say to you in darkness," that is, among the unbelieving Jews, "that speak ye in the light," that is, preach it to the believing; "what ye hear in the ear," that is, what I say unto you secretly, "that preach ye upon the housetops," that is, openly before all men. It is a common phrase, To speak in one's ear, that is, to speak to him privately. Rabanus: Sane quod ait praedicate super tecta, iuxta morem provinciae Palaestinae loquitur, ubi solent in tectis residere: quia non sunt cacuminata, sed aequalia. Ergo praedicabitur in tectis quod cunctis audientibus palam dicetur. Rabanus: And what He says, "Preach ye upon the housetops," is spoken after the manner of the province of Palestine, where they use to sit upon the roofs of the houses, which are not pointed but flat. That then may be said to be preached upon the housetops which is spoken in the hearing of all men. Glossa: Vel aliter. Quod dico vobis in tenebris, idest dum adhuc in timore carnali estis, dicite in lumine, idest in fiducia veritatis, cum a spiritu sancto eritis illuminati; et quod in aure auditis, idest solo auditu percipitis, praedicate, opere complendo, super tecta existentes, idest corpora vestra quae sunt domicilia animarum. Gloss. ord.: Otherwise; What I say unto you while you are yet held under carnal fear, that speak ye in the confidence of truth, after ye shall be enlightened by the Holy Spirit; what you have only heard, that preach by doing the same, being raised above you bodies, which are the dwellings of your souls. Hieronymus: Vel aliter. Quod dico vobis in tenebris, dicite in lumine; idest, quod auditis in mysterio, apertius praedicate; et quod in aure auditis, praedicate super tecta, idest, quod vos erudivi in parvulo Iudaeae loco, universis urbibus in toto mundo audacter edicite. Jerome: Otherwise; What you hear in mystery, that teach in plainness of speech; what I have taught you in a corner of Judaea, that proclaim boldly in all quarters of the world. Chrysostomus in Matth: Sicut autem quando dicebat: qui credit in me, opera quae ego facio et ille faciet, et maiora his faciet, ita et hic monstrat quoniam omnia per eos operatur, etiam plusquam per seipsum; quasi dicat: principium ego dedi; sed quod plus est, per vos explere volo. Hoc autem non iniungentis est solum, sed et futurum praedicentis et ostendentis quoniam omnia superabunt. Chrys.: As He said, "He that believeth on me, the works that I do he shall [p. 390] do also, and greater things than these shall he do;" [John 14:12] so here He shews that He works all things through them more than through Himself; as though He had said, I have made a beginning, but what is beyond, that I will to complete through your means. So that this is not a command but a prediction, shewing them that they shall overcome all things. Hilarius in Matth.: Constanter ergo ingerenda est Dei cognitio, et profundum doctrinae evangelicae secretum lumine praedicationis revelandum, non timendo eos quibus cum sit licentia in corpora tantum, in animam ius nullum est: et ideo subditur et nolite timere eos qui occidunt corpus, animam autem non possunt occidere. Hilary: Therefore they ought to inculcate constantly the knowledge of God, and the profound secret of evangelic doctrine, to be revealed by the light of preaching; having no fear of those who have power only over the body, but cannot reach the soul; "Fear not those that kill the body, but cannot kill the soul." Chrysostomus: Vide qualiter omnibus eos statuit superiores: non sollicitudinem solum et maledictionem, neque pericula, sed et ipsam quae omnibus videtur terribilior, mortem suadens propter Dei timorem contemnere: unde subdit sed potius eum timete qui potest et animam et corpus perdere in Gehennam. Chrys.: Observe how He sets them above all others, encouraging them to set at nought cares, reproaches, perils, yea even the most terrible of all things, death itself, in comparison of the fear of God. "But rather fear him, who can destroy both soul and body in hell." Hieronymus: Nomen Gehennae in veteribus libris non invenitur; sed primo a salvatore ponitur. Quaeramus ergo quae sit huius sermonis occasio. Idolum Baal fuisse iuxta Ierusalem ad radices montis Moria, in quibus Siloa fluit, non semel legimus. Haec vallis et parva campi planities irrigua erat et nemorosa, plenaque deliciis, et lucus in ea idolo consecratus. In tantam autem populus Israel dementiam venerat ut, deserta templi vicinia, ibi hostias immolaret, et rigorem religionis deliciae vincerent, filiosque suos incenderent Daemoni: et appellabatur locus ipse Gehennon, idest vallis filiorum Hennon. Hoc regum volumen, et Paralipomenon et Ieremias scribunt plenissime; et comminatur Deus se locum ipsum impleturum cadaveribus mortuorum, ut nequaquam vocetur Tophet et Baal, sed vocetur polyandrion, idest tumulus mortuorum. Futura ergo supplicia et poenae perpetuae quibus peccatores cruciandi sunt, huius loci vocabulo denotantur. Jerome: This word is not found in the Old Scriptures, but it is first used by the Saviour. Let us enquire then into its origin. We read in more than one place that the idol Baal was near Jerusalem, at the foot of Mount Moriah, by which the brook Siloe flows. This valley and a small level plain was watered and woody, a delightful spot, and a grove in it was consecrated to the idol. To so great folly and madness had the people of Israel come, that, forsaking the neighbourhood of the Temple, they offered their sacrifices there, and concealing an austere ritual under a voluptuous life, they burned their sons in honour of a daemon. This place was called, Gehennom, that is, The valley of the children of Hinnom. These things are fully described in Kings and Chronicles, and the Prophet Jeremiah. [2 Ki 23:10, 2 Chron 26:3, Jer 7:32;32:35] God threatens that He will fill the place with the carcasses of the dead, that it be no more called Tophet and Baal, but Polyandrion, i.e. The tomb of the dead. Hence the torments and eternal pains with which sinners shall be punished are signified by this word. Augustinus de Civ. Dei: Hoc autem non antea fiet quam anima corpori fuerit copulata, ut nulla direptione separentur; et tamen tunc recte mors animae dicitur, quia non vivit ex Deo; mors autem corporis, quia in damnatione novissima quamvis homo sentire non desinat, tamen quia sensus ipse nec voluntate suavis, nec quiete salubris, sed dolore poenalis est, mors potius appellata quam vita. Aug., City of God, book xiii, ch. 2: This cannot be before the soul is so joined to the body, that nothing may sever them. Yet it is rightly called the death of the soul, because it does not live of God; and the death of the body, because though man does not cease to feel, yet because this his feeling has neither pleasure nor health, but is a pain and a punishment, it is better named death than life. Chrysostomus in Matth: Vide autem rursus, quia non promittit eis liberationem a morte, sed suadet contemnere mortem; quod multo maius est quam erui a morte; et quod hoc sermone ea quae de immortalitate sunt dogmata eis infigit. Chrys.: Note also, that He does [p. 391] not hold out to them deliverance from death, but encourages them to despise it; which is a much greater thing than to be rescued from death; also this discourse aids in fixing in their minds the doctrine of immortality.
Lectio 11 29 οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ πατρὸς ὑμῶν. 30 ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν. 31 μὴ οὖν φοβεῖσθε: πολλῶν στρουθίων διαφέρετε ὑμεῖς.
29. "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. 30. But the very hairs of your head are all numbered. 31. Fear ye not therefore, ye are of more value than many sparrows."
Chrysostomus in Matth: Postquam timorem mortis excluserat, ne aestimarent apostoli quod si interficerentur, essent derelicti a Deo, rursus sermonem de providentia Dei inducit, dicens nonne duo passeres asse veneunt; et unus ex illis non cadet super terram sine patre vestro? Chrys.: Having set aside fear of death, that the Apostles should not think that if they were put to death they were deserted by God, He passes to discourse of God's providence, saying, "Are not two sparrows sold for a farthing, and one of them does not fall to the ground without your Father?" Hieronymus: Et est sensus: si parva animalia absque Deo non decidunt auctore, et in omnibus est providentia, et quae in his peritura sunt, sine voluntate Dei non pereunt, vos qui aeterni estis, non debetis timere quod absque Dei vivatis providentia. Jerome: If these little creations fall not without God's superintendence and providence, and if things made to perish, perish not without God's will, you who are immortal ought not to fear that you live without His providence. Hilarius in Matth.: Mystice autem quod venditur, corpus atque anima est; et cui venditur, peccatum est. Qui ergo duos passeres asse vendunt, seipsos peccato minimo vendunt, natos ad volandum, et ad caelum pennis spiritualibus efferendos; sed capti pretiis praesentium voluptatum, et ad luxum saeculi venales totos se talibus actionibus nundinantur. Dei autem voluntatis est ut unus ex illis magis evolet; sed lex constitutione Dei perfecta decernit unum ex eis potius decidere. Quemadmodum enim si evolarent, unum essent, fieretque corpus spiritale, ita peccatorum pretio venditis, anima terrenam contrahit ex vitiorum sorde materiam, fitque unum ex illis quod tradatur in terram. Hilary: Figuratively; That which is sold is our soul and body, and that to which it is sold, is sin. They then who sell two sparrows for a farthing, are they who sell themselves for the smallest sin, born for flight, and for reaching heaven with spiritual wings. [margin note: see Ps 124:7] Caught by the bait of present pleasures, and sold to the enjoyment of the world, they barter away their whole selves in such a market. It is of the will of God that one of them rather soar aloft; but the law proceeding according to God's appointment decrees that one of them should fall. In like manner as, if they soared aloft they would become one spiritual body; so, when sold under sin, the soul gathers earthly matter from the pollution of vice, and there is made of them one body which is committed to earth. Hieronymus: Quod autem ait vestri autem capilli capitis omnes numerati sunt, immensam Dei erga homines ostendit providentiam, et ineffabilem signat affectum, quod nihil nostrorum Deum lateat. Jerome: That He says, "The hairs of your head are all numbered," shews the boundless providence of God towards man, and a care unspeakable that nothing of ours is hid from God. Hilarius in Matth.: In numerum enim aliquid colligi, diligentiae est. Hilary: For when any thing is numbered it is carefully watched [p. 392] over. Chrysostomus in Matth: Unde hoc dixit, non quod pilos Deus numeret; sed ut diligentem cognitionem et multam circa eos providentiam ostendat. Chrys.: Not that God reckons our hairs, but to shew His diligent knowledge, and great carefulness over us. Hieronymus: Derident autem intelligentiam ecclesiasticam in hoc loco qui carnis resurrectionem negant; quasi nos et capillos qui numerati sunt, et a tonsore decisi, omnes dicamus resurgere, cum salvator non dixerit: vestri autem et capilli omnes salvandi sunt, sed numerati sunt. Ubi numerus est, scientia numeri demonstratur, non eiusdem numeri conservatio. Jerome: Those who deny the resurrection of the flesh ridicule the sense of the Church on this place, as if we affirmed that every hair that has ever been cut off by the razor rises again, when the Saviour says, "Every hair of your head" - not is saved, but - "is numbered." Where there is number, knowledge of that number is implied, but not preservation of the same hairs. Augustinus de Civ. Dei: Quamvis et de ipsis capillis possit inquiri, utrum redeat quicquid tondentibus decidit: quod si rediturum est, quis non exhorreat illam deformitatem? Semel autem intellecto, ita nihil periturum esse de corpore, ita ut deforme nihil sit in corpore, simul intelligitur, ea quae deformem factura fuerant enormitatem, massae ipsi accessura esse, non locis quibus membrorum forma turbetur: velut si de limo vas fieret quod rursus in eumdem limum redactum, totum de toto iterum fieret; non esset necesse ut illa pars limi quae in ansa fuerat, ad ansam rediret; aut quae fundum fecerat, ipsa rursus faceret fundum; dum tamen totum reverteretur in totum; idest, totus ille limus in totum vas, nulla sui parte perdita, remearet. Quapropter, si capilli toties tonsi ad sua loca deformiter redeunt, non redibunt, quia in eamdem carnem, ut quemcumque locum ibi corporis teneant, servata partium congruentia, materiae in utilitatem vertentur. Quamvis quod dicit: capillus capitis vestri non peribit, non de longitudine, sed de numero capillorum posset intelligi: unde hic dicitur capilli capitis vestri numerati sunt. Aug., City of God, book xxii, ch. 19: Though we may fairly enquire concerning our hair, whether all that has ever been shorn from us will return; for who would not dread such disfigurement. When it is once understood that nothing of our body shall be lost, so as that the form and perfectness of all the parts should be preserved, we at the same time understand that all that would have disfigured our body is to be united or taken up by the whole mass, not affixed to particular parts so as to destroy the frame of the limbs; just as a vessel made of clay, and again reduced to clay, is once more reformed into a vessel, it needs not that that portion of clay which had formed the handle should again form it, or that which had composed the bottom, should again go to the bottom, so long as the whole was remoulded into the whole, the whole clay into the whole vessel, no part being lost. Wherefore if the hair so often shorn away would be a deformity if restored to the place it had been taken from, it will not be restored to that place, but all the materials of the old body will be revived in the new, whatever place they may occupy so as to preserve the mutual fitness of parts. Though what is said in Luke, "Not a hair of your head shall fall to the ground," [Luke 21:18] may be taken of the number, not the length of the hairs, as here also it is said, "The hairs of your head are all numbered." Hilarius in Matth.: Neque enim dignum negotium est peritura numerare: ut igitur nihil ex nobis periturum esse cognosceremus, ipso capillorum nostrorum supputatorum numero indicatur. Nullus igitur corporum nostrorum casus est pertimescendus: et ideo subditur nolite ergo timere: multis passeribus meliores estis vos. Hilary: For it is an unworthy task to number things that are to perish. Therefore that we should know that nothing of us should perish, we are told that our very hairs are numbered. No accident then that can befal our bodies is to be feared. Thus He adds, "Fear not, ye are better than many sparrows." Hieronymus: In quo manifestius superior expositionis sensus expressus est, quod timere non debeant eos qui possunt corpus occidere: quoniam si sine Dei scientia, parva quoque animalia non decidunt, quanto magis homo, qui apostolica fultus sit dignitate? Jerome: This expresses still more clearly the sense as it was above explained, that they should not fear those who can kill the body, for if the least animal falls not without [p. 393] God's knowledge, how much less a man who is dignified with the Apostolic rank? Hilarius: Vel cum dicit plurimis eos antestare passeribus, ostendit multitudini infidelium electionem fidelium praeesse: quia his casus in terra est, illis volatus in caelum. Hilary: Or this, "ye are better than many sparrows," teaches that the elect faithful are better than the multitude of the unbelieving, for the one fall to earth, the other fly to heaven. Remigius: Mystice autem Christus caput est, apostoli capilli; qui pulchre numerati dicuntur, quia nomina sanctorum scripta sunt in caelis. Remig.: Figuratively; Christ is the head, the Apostles the hairs, who are well said to be numbered, because the names of the saints are written in heaven.
Lectio 12 32 πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς: 33 ὅστις δ' ἂν ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι κἀγὼ αὐτὸν ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς.
32. "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven."
Chrysostomus in Matth: Eiciens dominus timorem qui discipulorum concutiebat animam, per ea quae consequuntur rursus eos confortat, non solum timorem eiciens, sed et spe praemiorum maiorum eos erigens in liberam propalationem veritatis, dicens omnis ergo qui confitebitur me coram hominibus, confitebor et ego eum coram patre meo qui est in caelis. Considera autem diligenter, quod non dixit qui confitebitur me, sed, quemadmodum Graece legitur, qui confitebitur in me; ut tibi ostenderet non propria virtute, sed gratia superiore adiutum, confiteri eum qui confitetur. Chrys.: The Lord having banished that fear which haunted the minds of His disciples, adds further comfort in what follows, not only casting out fear, but by hope of greater rewards encouraging them to a free proclamation of the truth, saying, "Every man who shall confess me before men, I also will confess him before my Father which is in heaven." And it is not properly "shall confess me," but as it is in the Greek, "shall confess in me," shewing that it is not by your own strength but by grace from above, that you confess Him whom you do confess. Hilarius: Hoc concludendo dicit, quia doctrinis talibus confirmatos oportet liberam Dei confitendi habere constantiam. Hilary: This He says in conclusion, because it behoves them after being confirmed by such teaching, to have a confident freedom in confessing God. Remigius: Confessio autem hic illa intelligenda est de qua dicit apostolus: corde creditur ad iustitiam, ore fit confessio ad salutem. Ne ergo aliquis putaret se absque oris confessione posse salvari, non solum ait qui me confessus fuerit, sed addit coram hominibus; et iterum addit qui autem negaverit me coram hominibus, negabo et ego eum coram patre meo qui est in caelis. Remig.: Here is to be understood that confession of which the Apostle speaks, "With the heart men believe unto justification, with the mouth confession is made unto salvation." [Rom 10:10] That none therefore might suppose that he could be saved without confession of the mouth, He says not only, "He that shall confess me," but adds, "before me;" and again, "He that shall deny me before men, him will I also deny before my Father which is in heaven." Hilarius: In quo ostendit, quales nos testes hominibus fuerimus, tales apud Deum patrem testimonio eius usuros. Hilary: This teaches us, that in what measure we have borne witness to Him upon earth, in the same shall we have Him to bear witness to us in heaven before the face of God the Father. [p. 394] Chrysostomus in Matth: Ubi considerandum est, quia in poena amplius est supplicium, et in bonis maior retributio. Quasi dicat: superabundasti prius, me hic confitendo aut negando; superabundabo et ego, ineffabiliter tibi maiora dando: illic enim ego te confitebor aut negabo. Propter hoc si feceris aliquod bonum, et non susceperis retributionem, ne turberis: cum additamento enim in futuro tempore retributio te expectat. Et si feceris aliquod malum, et non exsolveris vindictam, non contemnas; illic enim te excipiet poena, nisi transmuteris, et melior fias. Chrys.: Here observe that the punishment is manifold more than the evil done, and the reward more than the good done. As much as to say, your deed was more abundant in confessing or denying Me here; so shall My deed to you be more abundant in confessing or denying you there. Wherefore if you have done any good thing, and have not received retribution, be not troubled, for a manifold reward awaits you in the time to come. And if you have done any evil, and have not paid the punishment thereof, do not think that you have escaped, for punishment will overtake you, unless you are changed and become better. Rabanus: Et sciendum, quod negare quod Deus non sit, nec Pagani possunt; sed quod non sit Deus filius et pater, negari ab infidelibus potest. Confitebitur ergo aliquem filius apud patrem, quia per filium habebit accessum ad patrem, et quia filius dicet: venite, benedicti patris mei. Raban.: It should be known that not even Pagans can deny the existence of God, but the infidels may deny that the Son as well as the Father is God. The Son confesses men before the Father, because by the Son we have access to the Father, and because the Son saith, "Come, ye blessed of my Father." [Matt 25:34] Remigius: Negabit autem negantem se, quia per ipsum non habebit accessum ad patrem, et a conspectu suae divinitatis et patris repelletur. Remig.: And thus He will deny the man that hath denied Him, in that he shall not have access to the Father through Him, and shall be banished from seeing either the Son of the Father in their divine nature. Chrysostomus in Matth: Ideo autem non solum fidem quae est secundum mentem, sed et confessionem exigit oris, ut erigat nos in liberam propalationem et ampliorem amorem, excelsos nos faciens. Haec autem verba ad universos loquitur: et neque in persona apostolorum loquitur solum: non enim solos apostolos, sed et discipulos eorum facit viriles. Qui nunc hoc servat, non solum cum libera propalatione docebit, sed et omnibus facile suadebit: huius enim verbi observatio multos ad apostolos adduxit. Chrys.: He not only requires faith which is of the mind, but confession which is by the mouth, that He may exalt us higher, and raise us to a more open utterance, and a larger measure of love. For this is spoken not to the Apostles only, but to all; He gives strength not to them only, but to their disciples. And he that observes this precept will not only teach with free utterance, but will easily convince all; for the observance of this command drew many to the Apostles. Rabanus: Vel confitetur quis Iesum ea fide quae per dilectionem operatur, mandata eius fideliter implendo; negat qui praeceptis non obedit. Raban.: Or, He confesses Jesus who by that faith that worketh by love, obediently fulfils His commands; he denies Him who is disobedient.
Lectio 13 34 μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν: οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν. 35 ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, 36 καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ.
34. "Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. [p. 395] 36. And a man's foes shall be they of his own household."
Hieronymus: Supra dixerat: quod dico vobis in tenebris, dicite in lumine; nunc infert quid post praedicationem sequatur, dicens nolite arbitrari quia venerim pacem mittere in terram. Non veni pacem mittere, sed gladium. Jerome: He had before said, "What I say to you in darkness, that speak ye in the light;" He now tells them what will follow upon that preaching, saying, "Think not that I am come to send peace upon earth; I am not come to send peace, but a sword." Glossa: Vel aliter continua: sicut timor mortis non debet attrahere, sic nec carnalis affectus. Gloss. interlin.: Or connect it with what has gone before, As the fear of death ought not to draw you away, so neither ought carnal affection. Chrysostomus in Matth: Qualiter eis iniunxit ut in unamquamque domum ingredientes pacem indicerent, qualiter etiam et Angeli dixerunt: gloria in excelsis Deo, et in terra pax hominibus, quoniam haec maxime est pax, cum id quod aegrotat, inciditur; cum id quod litem infert, separatur: ita enim possibile erit caelum terrae copulari. Nam et medicus ita reliquum conservat corpus, cum id quod insanabiliter se habet absciderit. Ita quidem et in turri Babel gestum est: malam enim pacem bona dissonantia solvit. Ita et Paulus eos qui adversus eum consonabant, divisit. Non enim ubique concordia bonum est: nam et latrones consonant. Hoc autem praelium non est sui propositi, sed illorum consilii. Chrys., Hom. xxxv: How then did He enjoin them, that when they should enter any house they should say, "Peace be to this house," as also the Angels sung, "Glory to God in the highest, on earth peace to men." [Luke 2:14] That is the most perfect peace when that which is diseased is lopped off, when that which introduces strife is taken away, for so only is it possible that heaven should be joined to earth. For so does the physician save the rest of the body, namely by cutting off that which cannot be healed. So it came to pass at the tower of Babel; a happy discord broke up their bad union. So also Paul divided those who were conspired together against him. For concord is not in all cases good; for there is honour among thieves. And this combat is not of His setting before them, but of the plots of the world. Hieronymus: Ad fidem enim Christi totus orbis contra se divisus est. Unaquaeque domus et infideles habuit et credentes, et propterea bellum missum est bonum, ut rumperetur pax mala. Jerome: For in the matter of belief in Christ, the whole world was divided against itself; each house had its believers and its unbelievers; and therefore was this holy war sent, that an unholy peace might be broken through. Chrysostomus in Matth: Hoc autem dixit quasi discipulos consolans; ac si diceret: ne turbemini, quasi praeter spem his contingentibus: propter hoc enim veni, ut praelium mittam. Et non dixit: praelium; sed, quod difficilius est, gladium. Voluit enim asperitate verborum eorum excitare auditum, ut non in difficultate rerum deficiant: ne aliquis dicat, quod blanda suasit, sed difficilia occultavit. Melius est enim in rebus mansuetudinem videre, quam in verbis; et propter hoc in his non stetit, sed exponens praelii speciem, ostendit hoc esse civili bello difficilius, dicens veni enim separare hominem adversus patrem suum, et filiam adversus matrem suam, et nurum adversus socrum suam. In quo ostendit quod non solum in familiaribus erit hoc praelium, sed in amantissimis et valde necessariis: quod maxime Christi virtutem ostendit: quia discipuli haec audientes et ipsi susceperunt, et aliis suaserunt. Quamvis autem non ipse Christus hanc separationem fecerit, sed illorum malitia; tamen dicit se facere, secundum Scripturae consuetudinem. Scriptum est enim: dedit eis Deus oculos ut non videant. Hoc autem maxime ostendit, vetus testamentum novo esse cognatum. Etenim in Iudaeis unusquisque proximum interficiebat, quando vitulum fecerunt, et quando Beelphegor immolaverunt: unde, ut monstraret eumdem esse cui haec et illa placuerunt, prophetiae meminit, dicens et inimici hominis, domestici eius. Et in Iudaeis tale aliquid contigit: erant enim prophetae et pseudoprophetae; et plebes scindebatur, et domus dividebantur; et hi quidem his credebant, alii autem illis.
Chrys.: This He said as it were comforting His disciples, as much as to say, Be not troubled as though these things fell upon you unexpectedly; for this cause I came that I might send war upon the earth - nay He says not 'war,' but what is yet harder, "a sword." For He sought by sharpness of speech so to rouse their attention, that they should not fall off in time of trial and difficulty; or say that He had told them smooth things, and had hid the difficulties. For it is better to meet with softness in deeds than in words; and therefore He stayed not in words, but shewing them the nature of their warfare, He taught them that it was more perilous than a civil war; saying, "I am come to set a man against his father, and daughter [p. 396] against her mother, and daughter-in-law against her mother-in-law." So this warfare will be between not acquaintances merely, but the nearest and dearest kindred; and this shews Christ's very great power; that His disciples after having heard this, yet undertook the mission, and brought over others. Yet was it not Christ who made this division, but the evil nature of the parties; when He says that it is He that does it, He speaks according to the manner of Scripture. As it is written, "God hath given them eyes that they should not see." [Isa 6:10] Here is also a great proof that the Old Testament is like the New. For among the Jews a man was to put his neighbour to death if he found him making a calf, or sacrificing to Baalphegor; so here to shew that it was the same God who ordained both that and these precepts, He reminds them of the prophecy, "A man's foes are they of his household." For this same thing happened among the Jews; there were Prophets, and false Prophets; there the multitude was divided, and houses were set against themselves; there some believed one part, and some another.
Hieronymus: Hic autem locus prope iisdem verbis in Michaea propheta scribitur. Et notandum, ubicumque de veteri testamento testimonium ponitur, utrum sensus tantum, an et verba consentiant. Jerome: These are almost the words of the Prophet Micah. [Mic 7:6] We should always take note when a passage is cited out of the Old Testament, whether the sense only, or the very words are given. Hilarius in Matth.: Mystice autem gladius telorum omnium acutissimum est, in quo est ius potestatis, et iudicii severitas, et animadversio peccatorum. Dei igitur verbum nuncupatum meminerimus in gladio; qui gladius missus est in terram; idest, praedicatio eius hominum cordibus infusa. Hic igitur quinque habitantes in una domo dividit, tres in duos, et duos in tres: et tria ad hominem referimus; idest, corpus et animam et voluntatem: nam ut corpori anima data est, ita et potestas homini utendi utroque ut vellet, indulta est; atque ob illud lex est proposita voluntati. Sed hoc tantum in illis deprehenditur qui primi a Deo figurati sunt. Sed ex peccato atque infidelitate primi parentis, sequentibus generationibus coepit esse corporis nostri pater peccatum, mater animae infidelitas. Voluntas autem sua unicuique adiacet: ergo iam unius domus quinque sunt. Cum ergo innovamur Baptismi lavacro, per virtutem verbi ab originis nostrae peccatis separamur, recisique quadam absectione gladii Dei, a patris et matris affectionibus dissidemus, fitque gravis in domo una dissensio, et domestica novo homini erunt inimica: quia ille manere in spiritus novitate gaudebit; ea vero quae a prosapiae antiquitate deducta sunt, consistere in his quibus oblectantur concupiscunt. Hilary: Mystically, a sword is the sharpest of all weapons, and thence it is the emblem of the right of authority, the impartiality of justice, the correction of offenders. The word of God, we may remember, is likened to a sword; [margin note: Eph 6:17, Heb 4:12] so here the sword that is sent upon the earth is His preaching poured into the heart of man. The five inhabiting one house, whom He divides three against two, and two against three, we may explain thus; The three are the three parts of man, the body, the soul, and the will; for as the soul is bestowed in the body, so the will has power of using both in any way it chooses; and thence when a law is given it is given to the will. But this is only found in those who were first formed by God. By the sin and unbelief of the first parent, all the generations of men since have had sin for the father of their body, and unbelief for the mother of their soul. And as each man has his will within him, there are thus five in one house. When then we are renewed in the laver of baptism, by virtue of the word we are set apart from [p. 397] our original guilt, and severed, as it were, by the sword of God, from the lusts of this our father and mother, and thus there is great discord made in one house; the new man finding his foes within, he seeks with joy to live in newness of spirit; they which are derived from the old stock, lust to remain in their old pleasures. Augustinus, de quaest. Evang.: Vel aliter. Veni separare hominem adversus patrem suum: quia renuntiat quis Diabolo qui fuit filius eius; et filiam adversus matrem suam, idest, plebem Dei adversus mundanam civitatem, hoc est perniciosam societatem generis humani, quam nunc Babylonia, nunc Aegypto, nunc Sodoma, nunc aliis atque aliis nominibus Scriptura signat. Nurum adversus socrum suam: Ecclesiam adversus synagogam, quae secundum carnem Christum peperit sponsum Ecclesiae. Dividuntur autem in gladio spiritus, quod est verbum Dei. Et inimici hominis domestici eius, cum quibus ante consuetudine implicatus erat. Aug., Quaest in Matt., q.3: Otherwise, "I am come to set a man against his father;" for he renounces the Devil who was his son; "the daughter against her mother," that is, the people of God against the city of the world, that is, the wicked society of mankind, which is spoken of in Scripture under the names of Babylon, Egypt, Sodom, and other names. "The daughter-in-law against her mother-in-law," that is, the Church against the Synagogue, which according to the flesh, brought forth Christ the spouse of the Church. They are severed by the sword of the Spirit, which is the word of God. "And a man's foes are they of his household," those, that is, with whom he before lived as intimates. Rabanus: Nulla apud eos iura custodiri possunt inter quos fidei bellum est. Raban.: For no other mutual rights can be preserved between those who are at war in their creeds. Glossa: Vel aliter. Hoc dicit, quasi dicat: non ad hoc inter homines veni ut carnales affectus confirmem, sed spiritali gladio dissecem; unde recte dicitur et inimici hominis domestici eius. Gloss. interlin.: Otherwise; He mean, I am not come among men to strengthen their carnal affections, but to cut them off with the sword of the Spirit; whence it is rightly added, "And a man's foes are they of his household." Gregorius Moralium: Callidus namque adversarius, cum a bonorum cordibus repelli se conspicit, eos qui ab illis valde diliguntur, exquirit; et per eorum verba blandiens loquitur qui plus ceteris amantur: ut dum vis amoris cor perforat, facile persuasionis eius gladius ad intimae rectitudinis munimina irrumpat. Greg., Mor., iii, 8: For the subtle enemy when he sees himself driven out of the hearts of the good, seeks out those who most love them, and speaking by the mouth of those who are dearest, endeavours while the heart is penetrated by love, that the sword of conviction may pierce to the inmost bulwarks of virtue.
Lectio 14 37 ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος: καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος: 38 καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος. 39 ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν, καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.
37. "He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. 38. And he that taketh not his cross, and followeth after me, is not worthy of me. 39. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it."
Hieronymus: Quia ante praemiserat: non veni pacem mittere, sed gladium, et dividere hominem adversus patrem et matrem et socrum, ne quis pietatem religioni auferret, subiecit, dicens qui amat patrem aut matrem plusquam me, non est me dignus. Et in cantico legimus canticorum: ordinavit in me caritatem. Hic enim ordo in omni affectu necessarius est. Ama post Deum, patrem aut matrem aut filios. Si autem necessitas venerit ut amor parentum aut filiorum Dei amori comparetur, et non possit utrumque salvari, odium in suos, pietas in Deum est. Non ergo prohibuit amari patrem aut matrem; sed signanter addidit plusquam me. Jerome: Because of what He had said, "I am not come to send peace but a sword, &c." that none might suppose that [p. 398] family affection was banished from His religion, He now adds, "He that loves father or mother more than me is not worthy of me." So in the Song of Songs we read, "Order love in me." [2:4] For this order is needed in every affection; after God love thy father, thy mother, and thy children; but if a necessity should occur that the love of parents and children comes into competition with the love of God, and where both cannot be preserved, remember that hatred of our kindred becomes then love to God. He forbids not to love parent or child, but adds emphatically, "more than me." Hilarius in Matth.: Illi enim qui domesticas hominum caritates dilectioni eius praetulerint, futurorum bonorum indigni erunt hereditate. Hilary: For they who have esteemed domestic affection of relations higher than God, are unworthy to inherit good things to come. Chrysostomus in Matth: Si autem Paulus iubet per omnia parentibus obedire, non mireris: in illis enim solum dicit obediendum quae non nocent pietati: etenim sanctum est omnem eis alium reddere honorem. Cum autem plus debito exegerint, non oportet assentire. Sunt autem haec veteri testamento consonantia: etenim illic eos qui idola colebant, non odio habere solum, sed et lapidare dominus iubet: et in Deuteronomio dicitur: qui dixerit patri suo, et matri suae: nescio vos; et fratribus suis: ignoro illos; hi custodierunt eloquium tuum. Chrys.: Yet when Paul bids us obey our parents in all things, we are not to marvel; for we are only to obey in such things are not hurtful to our piety to God. It is holy to render them every other honour, but when they demand more than is due, we ought not to yield. This is likewise agreeable to the Old Testament; in it the Lord commands that all who worshipped idols, should not only be held in abhorrence, but should be stoned. And in Deuteronomy it is said, "He who saith to his father and his mother, I know you not; and to his brethren, Ye are strangers; he hath kept thy saying." [Deut 33:9] Glossa: Videtur autem id in pluribus accidere ut parentes plus diligant filios, quam filii diligant eos: et ideo gradatim postquam suum amorem amori parentum esse praeponendum docuit, docet consequenter praeferendum esse filiorum amori, dicens et qui amat filium aut filiam super me, non est me dignus. Gloss., non occ.: It seems to happen in many cases that the parents love the children more than the children love the parents; therefore having taught that His love is to be preferred to the love of parents, as in an ascending scale, He next teaches that it is to be preferred to the love of children, saying, "And whoso loveth son or daughter more than me is not worthy of me." Rabanus: Per quod signat illum divino consortio esse indignum qui consanguinitatis carnalem amorem praeponit spiritali amori Dei. Raban.: He is unworthy of the divine communion who prefers the carnal affection of kindred to the spiritual love of God. Chrysostomus in Matth: Deinde ut non moleste ferant illi, scilicet quibus amor Dei praefertur, ad altiorem adducit sermonem. Anima enim nihil est familiarius alicui, sed tamen et hanc non simpliciter eam haberi odio iussit, sed ut eam quis tradat in occisiones et sanguines; ostendens quod non solum ad mortem oportet esse paratum, sed ad mortem violentam et reprobatissimam, scilicet mortem crucis; unde sequitur et qui non accipit crucem suam et sequitur me, non est me dignus. Nihil autem adhuc eis de propria dixerat passione; sed interim in his eos erudit ut sermonem de passione eius magis suscipiant. Chrys.: Then that those to whom the love of God is preferred should not be offended thereat, He leads them to a higher doctrine. Nothing is nearer to a man than his soul, and yet He enjoins that this should not only be hated, but that a man should be ready to deliver it up to death, and blood; not to death only, but to a violent and most disgraceful death, namely, the death of the cross; therefore it follows, "And whoso taketh not up his cross and followeth me, is not worthy of me." He had as yet said nothing to [p. 399] them respecting his own sufferings, but instructs them in the meanwhile in these things, that they may the more readily receive His words concerning His passion. Hilarius in Matth.: Vel qui Christi sunt, crucifixerunt corpus suum cum vitiis et concupiscentiis; et indignus est Christo qui non crucem suam, in qua compatimur, commorimur, consepelimur, consurgimus, accipiens, dominum sit secutus, in hoc sacramento fidei spiritus novitate victurus. Hilary: Or; "They that are Christ's have crucified the body with its vices and lusts." [Gal 5:24] And he is unworthy of Christ who does not take up His cross, in which we suffer with Him, die with Him, are buried and rise again with Him, and follow his Lord, purposing to live in newness of spirit in this sacrament of the faith. Gregorius in Evang: Crux quippe a cruciatu dicitur: et duobus modis crucem domini baiulamus: cum aut per abstinentiam carnem affligimus, aut per compassionem proximi, necessitatem illius nostram putamus. Sciendum vero est, quod sunt nonnulli qui carnis abstinentiam non pro Deo, sed pro inani gloria exhibent; et sunt nonnulli qui compassionem proximo non spiritaliter, sed carnaliter impendunt, ut ei non ad virtutem, sed quasi miserando ad culpas faveant. Hi itaque crucem videntur ferre sed dominum non sequuntur: et ideo ait et sequitur me. Greg., Hom. in Ev., xxxii, 3: The cross is so called from, torment [margin note: cruciatus]; and there are two ways in which we bear the Lord's cross; either when we afflict the flesh by abstinence; or when in compassion for our neighbour we make his afflictions our own. But it should be known that there are some who make a shew of abstinence not for God, but for ostentation; and some there are who shew compassion to their neighbour, not spiritually but carnally, not that they may encourage him in virtue; but rather countenancing him in faults. These indeed seem to bear their cross, but do not follow the Lord; therefore He adds, "And followeth me." Chrysostomus in Matth: Quia vero praecepta haec quae iniunguntur, onerosa videbantur, ponit et utilitatem eorum maximam existentem, dicens qui invenit animam suam, perdet eam; quasi dicat: non solum haec quae praemisi, non nocent, sed maxime proderunt; contraria vero nocebunt. Et hoc ubique facit. Ab his enim quae homines concupiscunt inducit, sicut si dicat: propter quid non vis contemnere animam tuam? Quia diligis eam? Quocirca propter hoc contemne, et tunc ei maxime proderis. Chrys.: Because these commands seemed burdensome, He proceeds to shew their great use and benefit, saying, "He that findeth his life shall lose it." As much as to say, Not only do these things that I have inculcated do no harm, but they are of great advantage to a man; and the contrary thereof shall do him great hurt - and this is His manner everywhere. He uses those things which men's affections are set upon as a means of bringing them to their duty. Thus: Why are you loath to contemn your life? Because you love it? For that very reason contemn it, and you will do it the highest service. Remigius: Anima autem in hoc loco non substantia est intelligenda, sed haec vita praesens; et est sensus: qui invenit animam suam, scilicet hanc praesentem vitam; idest, qui hanc lucem et eius dilectionem et voluptates ad hoc desiderat ut semper invenire possit, istam quam semper servare cupit, perdet, et animam suam aeternae damnationi praeparat. Remig.: The life in this place is not to be understood as the substance, (the soul,) but as this present state of being; and the sense is, He who findeth his life, i.e. this present life, he who so loves this light, its joys and pleasures, as to desire that he may always find them; he shall lose that which he wishes always to keep, and prepare his soul for eternal damnation. Rabanus: Vel aliter. Qui salutem animae suae quaerit aeternam, eam perdere, hoc est in mortem dare, non dubitat. Utrique autem sensui congruit apte quod sequitur et qui perdiderit animam suam propter me, inveniet eam. Raban.: Otherwise; He who seeks an immortal life, does not hesitate to lose his life, that is, to offer it to death. But either sense suits equally well with that which follows, "And whoso shall lose his life for my sake shall find it." Remigius: Idest, qui hanc temporalem lucem, et eius dilectiones et voluptates tempore persecutionis propter confessionem nominis mei contempserit, animae suae inveniet aeternam salutem. Remig.: That is, he who in confession [p. 400] of My name in time of persecution despises this temporal world, its joys, and pleasures, shall find eternal salvation for his soul. Hilarius in Matth.: Sic ergo proficit lucrum animae in mortem, et damnum in salutem: detrimento enim brevis vitae, fenus immortalitatis acquiritur. Hilary: Thus the gain of life brings death, the loss of life brings salvation; for by the sacrifice of this short life we gain the reward of immortality.
Lectio 15 40 ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται, καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με. 41 ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου μισθὸν προφήτου λήμψεται, καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήμψεται. 42 καὶ ὃς ἂν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ, ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.
40. "He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. 41. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. 42. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward."
Hieronymus: Dominus ad praedicationem discipulos mittens, docet pericula non timenda, et affectum subicit religioni; aurum supra tulerat, aes de zona excusserat: dura Evangelistarum conditio. Unde ergo sumptus, unde victus, unde necessaria, et cetera? Et ideo austeritatem praeceptorum spe temperat promissorum, inquiens qui recipit vos, me recipit: ut in suscipiendis apostolis unusquisque credentium Christum se suscepisse arbitretur. Jerome: The Lord when He sends forth His disciples to preach, teaches them that dangers are not to be feared, that natural affection is to be postponed to religion - gold He had above taken from them, brass He had shaken out of their purses - hard then surely the condition of the preachers! Whence their living? Whence their food and necessaries? Therefore He tempers the rigour of His precepts by the following promises, that in entertaining the Apostles each believer may consider that he entertains the Lord. Chrysostomus in Matth: Sufficientia siquidem erant praemissa ad persuadendum eis qui erant apostolos suscepturi. Quis enim eos qui ita erant fortes, et omnia contemnebant ut alii salvarentur, non susciperet omni cum desiderio? Et superius quidem poenam comminatus est his qui non reciperent; hic autem retributionem promittit recipientibus. Et primo quidem repromittit honorem suscipientibus apostolos, ut Christum suscipiant, et etiam patrem; unde subdit et qui me recipit, recipit eum qui me misit. Quid autem huic honori fiet aequale, ut quis patrem et filium recipiat? Chrys.: Enough had been said above to persuade those who should have to entertain the Apostles. For who would not with all willingness take in to his house men who were so courageous, that they despised all dangers that others might be saved? Above He had threatened punishment to those who should not receive them, He now promises reward to such as should receive them. And first He holds out to those who should entertain them the honour, that in so doing they were entertaining Christ, and even the Father; "He who receiveth me, receiveth him that sent me." What honour to be compared to this of receiving the Father and the Son? Hilarius in Matth.: In quibus verbis docet etiam in se mediatoris officium; qui cum sit receptus a nobis, atque ipse profectus ex Deo sit, Deus per illum transfusus in nobis sit; et per hunc ordinem gratiarum non est aliud apostolos recepisse quam Deum: quia et in illis Christus, et in Christo Deus habitat. Hilary: These words shew that He has a Mediator's office, and since He came from God, when He is received by us, [p. 401] through Him God is transfused into us; and by this disposition of grace to have received the Apostles is no other than to have received God; for Christ dwells in them, and God in Christ. Chrysostomus in Matth: Promittit autem post haec et aliam retributionem, dicens qui recipit prophetam in nomine prophetae, mercedem prophetae accipiet. Non autem simpliciter dixit qui suscipit prophetam, aut qui suscipit iustum; sed addit in nomine prophetae, et in nomine iusti; hoc est, si non propter vitae huius eminentiam, neque propter aliud temporalium susceperit, sed quia vel propheta est vel iustus. Chrys.: A further reward also He promises, saying, "He who receiveth a prophet in the name of a prophet, shall receive a prophet's reward." He said not merely, "Whoso receiveth a prophet," or "a righteous man," but "in the name of a prophet," and "in the name of a righteous man;" that is, not for any greatness in this life, or other temporal account, but because he is a prophet, or a righteous man. Hieronymus: Vel aliter. Quia ad susceptionem magistrorum discipulos provocaverat, poterat credentium occulta esse responsio: ergo et pseudoprophetas, et Iudam proditorem debemus suscipere. Unde dominus dicit, non personas suscipiendas esse, sed nomina; et mercedem non perire suscipientis, licet indignus fuerit qui susceptus sit. Jerome: Otherwise; To this His exhortation to the disciple to entertain his teacher, there might a secret objection arise among the faithful; then shall we have to support the false prophets, or Judas, the traitor. To this end it is that the Lord instructs them in these words, that it is not the person but the office that they should look to: and that the entertainer loses not his reward, though he whom he entertains be unworthy. Chrysostomus in Matth: Dicit autem mercedem prophetae et mercedem iusti accipiet; idest qualem decens est accipere eum, qui suscipit prophetam vel iustum; vel qualem propheta aut iustus est accepturus. Chrys.: "A prophet's reward, and a righteous man's reward," are such rewards as it is fitting he should have who entertains a prophet, or a righteous man; or, such a reward as a prophet or righteous man should have. Chrysostomus in Matth: Non enim ait mercedem de propheta, vel iusto, sed mercedem prophetae vel iusti. Iste enim fortasse iustus est; et quanto in hoc mundo nihil possidet, tanto loquendi pro iustitia fiduciam maiorem habet. Hunc cum ille sustentat qui in hoc mundo aliquid possidet, illius iustitiae libertatem sibi participem facit, et cum eo pariter iustitiae praemia recipiet quem sustentando adiuvit. Ille prophetiae spiritu plenus est, sed tamen corporeo eget alimento: et si corpus non reficitur, certum est quod vox ipsa subtrahatur. Qui igitur prophetae alimenta tribuit, vires illi ad loquendum dedit; cum propheta ergo mercedem prophetae accipiet qui hoc ante Dei oculos exhibuit quod adiuvit. Greg., Hom. in Ev., xx, 12: He says not, a reward from a prophet, or righteous man, but the reward of a prophet or righteous man. For the prophet is perhaps a righteous man, and the less he possesses in this world, the greater confidence has he in speaking in behalf of righteousness. He who hath of this world's goods, in supporting such a man, makes himself a free partaker in his righteousness, and shall receive the reward of righteousness together with him whom he has aided by supporting him. He is full of the spirit of prophecy, but he lacks bodily sustenance, and if the body be not supported, it is certain that the voice will fail. Whoso then gives a prophet food, gives him strength for speaking, therefore together with the prophet he shall receive the prophet's reward, when he shews before the face of God what bounty be shewed him. Hieronymus: Mystice autem qui prophetam recipit ut prophetam, et intelligit eum de futuris loquentem, hic prophetae mercedem accipiet. Igitur Iudaei carnaliter intelligentes prophetas, mercedem non accipient prophetarum. Jerome: Mystically; He who receives a prophet as a prophet, and understands him speaking of things to come, he shall receive reward of that prophet. The Jews therefore, who understand the prophets carnally, do not receive the prophet's reward. Remigius: Nonnulli vero prophetam intelligunt dominum Iesum Christum, de quo Moyses dicit: prophetam vobis suscitabit Deus; quem similiter per iustum intelligunt, quia incomparabiliter iustus est. Qui ergo in nomine iusti et prophetae, scilicet Christi, prophetam vel iustum suscipit, ab eo recipiet remunerationem pro cuius amore recipit. Remig.: Some understand [p. 402] by the prophet here, the Lord Jesus Christ, of whom Moses says, "A Prophet shall the Lord your God raise up unto you;" [Deut 18:18] and the same also by the righteous man, because he is beyond comparison righteous. He then who shall receive a prophet or righteous man in the name of the prophet or righteous man, i.e. of Christ, shall receive reward from Him for love of whom he received Him. Hieronymus: Poterat autem aliquis causari et dicere: paupertate prohibeor ut hospitalis esse non possim; et hanc excusationem levissimo exemplo diluit, ut calicem aquae frigidae toto animo porrigamus, dicens et quicumque potum dederit uni ex minimis istis, aquae frigidae calicem tantum in nomine discipuli, amen dico vobis, non perdet mercedem suam. Frigidae, inquit, non calidae; ne et in calida paupertatis et penuriae lignorum occasio quaereretur. Jerome: That none should say, I am poor and therefore cannot be hospitable, He takes away even this plea by the instance of a cup of cold water, given with good will. He says "cold water," because in "hot," poverty and lack of fuel might be pleaded. And whosoever shall give to drink to one of the least of these a cup of cold water only in the name of a disciple, verily I say unto you, he shall not lose his reward. Remigius: Dicit autem minimis, idest non prophetae, non iusto, sed alicui ex minimis. Remig.: "The least of these," that is, not a prophet, or a righteous man, but one of these least. Glossa: Ubi nota, Deum magis ad pium affectum dantis respicere quam ad quantitatem rei exhibitae. Vel minimi sunt qui nihil penitus habent in hoc mundo, et iudices erunt cum Christo. Gloss, non occ.: Note, that God looks more to the pious mind of the giver, than to the abundance of the thing given. Gloss. ord.: Or, "the least," are they who have nothing at all in this world, and shall be judges with Christ. Hilarius in Matth.: Vel praevidens plures futuros tantum apostolatus nomine gloriosos, omni vero vitae suae opere improbabiles, obsequium quod ipsis sub religionis opinione delatum est, mercede non fraudat: nam licet et ipsi minimi essent, idest peccatorum omnium ultimi, non inania tamen in eos, etiam levia, sub frigidae aquae nomine designata, officia esse decernit. Non enim peccatis hominis, sed discipuli nomini honor praestitus est. Hilary: Or; Seeing beforehand that there would be many who would only glory in the name of Apostleship, but in their whole life and walk would be unworthy of it, He does not therefore deprive of its reward that service which might be rendered to them in belief of their religious life. For though they were the very least, that is, the greatest of sinners, yet even small offices of mercy shewn them, such as are denoted by the cup of cold water, should not be shewn in vain. For the honour is not done to a man that is a sinner, but to his title of disciple.
Caput 11 Gospel of Matthew, Chapter 11 [p. 403] Lectio 1 1 καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς διατάσσων τοῖς δώδεκα μαθηταῖς αὐτοῦ, μετέβη ἐκεῖθεν τοῦ διδάσκειν καὶ κηρύσσειν ἐν ταῖς πόλεσιν αὐτῶν.
1. And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.
Rabanus: Postquam discipulos suos dominus ad praedicandum mittens, praemissis verbis eos instruxit, ipse etiam quod docuerat verbis, factis implevit, offerens primam praedicationem Iudaeis; et hoc est quod dicitur et factum est cum consummasset Iesus. Dicit autem transiit inde. Rabanus: The Lord having sent out His disciples to preach with the foregoing instructions, Himself now fulfils in action what He had taught in words, offering His preaching first to the Jews; "And it came to pass when Jesus had ended all these sayings, he passed thence." Chrysostomus in Matth: Quia enim eos misit, subtraxit seipsum dans locum eis et tempus facere quae iniunxerat: eo enim praesente et curante, nullus ad discipulos vellet accedere. Chrys., Hom, xxxvi: Having sent them forth, He withdrew Himself, giving them opportunity and time to do the things that He had enjoined; for while He was present and ready to heal, no man would come to His disciples. Remigius: Pulchre autem de speciali doctrina, qua scilicet apostolos instruxerat, ad generalem transit, in civitatibus praedicando; quia in hoc de caelis ad terras descendit, ut omnes illuminaret: in quo facto monentur etiam sancti praedicatores ut omnibus prodesse studeant. Remig.: He well passes from the special teaching which He had delivered to His disciples, to the general which He preached in the cities; passing therein as it were from heaven to earth, that He might give light to all. By this deed of the Lord, all holy preachers are admonished that they should study to benefit all.
Lectio 2 2 ὁ δὲ ἰωάννης ἀκούσας ἐν τῷ δεσμωτηρίῳ τὰ ἔργα τοῦ Χριστοῦ πέμψας διὰ τῶν μαθητῶν αὐτοῦ 3 εἶπεν αὐτῷ, σὺ εἶ ὁ ἐρχόμενος ἢ ἕτερον προσδοκῶμεν; 4 καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς, πορευθέντες ἀπαγγείλατε ἰωάννῃ ἃ ἀκούετε καὶ βλέπετε: 5 τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται: 6 καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί.
2. Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3. And said unto him, "Art thou he that should come, or do we look for another?" 4. Jesus answered and said unto them, "Go and shew John again those things which ye do hear and see: 5. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them. [p. 404] 6. And blessed is he, whosoever shall not be offended in me."
Glossa: Posuerat supra Evangelista quomodo per miracula et doctrinam Christi tam discipuli quam turbae instruebantur; nunc ostendit quomodo haec instructio usque ad discipulos Ioannis perveniret, qui ad Christum aemulationem habere videbantur: unde dicit Ioannes autem cum audisset in vinculis opera Christi, mittens duos ex discipulis suis, ait illi: tu es qui venturus es, an alium expectamus? Gloss, non occ.: The Evangelist had shewn above how by Christ's miracles and teaching, both His disciples and the multitudes had been instructed; he now shews how this instruction had reached even to John's disciples, so that they seemed to have some jealousy towards Christ; "John, when he had heard in his bonds the works of Christ, sent two of his disciples to say unto him, Art thou he that should come, or look we for another? Gregorius in Evang: Quaerendum autem nobis est: Ioannes propheta, et plusquam propheta, qui venientem ad Baptismum dominum ostendit, dicens: ecce agnus Dei, ecce qui tollit peccata mundi, cur in carcere positus mittens discipulos requirit tu es qui venturus es, an alium expectamus? Tamquam si ignoraret quem ostenderat; et an ipse sit nesciat quem ipse prophetando, baptizando, ostendendo, ipsum esse clamaverat. Greg., Hom in Ev. vi. 1: We must enquire how John, who is a prophet and more than a prophet, who made known the Lord when He came to be baptized, saying, "Behold the Lamb of God, that taketh away the sine of the world!—why, when he was afterwards cast into prison, he should send his disciples to ask, "Art thou he that should come, or look we for another?" Did he not know Him whom he had pointed out to others; or was he uncertain whether this was He, whom by foretelling, by baptizing, and by making known, he had proclaimed to be He? Ambrosius super Lucam: Nonnulli autem hoc sic intelligunt. Magnum quidem ita prophetam esse Ioannem, ut Christum agnosceret, annuntiaret remissionem peccatorum futuram; sed tamen, tamquam pium vatem, quem venturum crediderat, non credidisse moriturum. Non igitur fide, sed pietate dubitavit. Dubitavit etiam Petrus dicens: propitius tibi esto, domine: non fiat hoc. Ambrose, Ambros., in Luc 7:19: Some understand it thus; That it was a great thing that John should be so far a prophet, as to acknowledge Christ, and to preach remission of sin; but that like a pious prophet; he could not think that He whom he had believed to be He that should come, was to suffer death; he doubted therefore though not in faith, yet in love. So Peter also doubted, saying, "This be far from thee, Lord; this shall not be unto thee." [Matt 16:22] Chrysostomus in Matth: Sed non utique hoc habet rationem. Ioannes enim neque hoc ignorabat: sed hoc primum testatus est dicens: ecce agnus Dei, ecce qui tollit peccata mundi. Agnum enim vocans, crucem divulgat: nec aliter quam per crucem peccatum abstulit mundi. Qualiter autem maior propheta est hic si neque quae prophetarum sunt noscit? Etenim Isaias dicit: sicut ovis ad occisionem ductus est. Chrys.: But this seems hardly reasonable. For John was not in ignorance of His death, but was the first to preach it, saying, "Behold the Lamb of God, that taketh. away the sins of the world." For thus calling Him the Lamb, he plainly shews forth the Cross; and no otherwise than by the Cross did He take away the sins of the world. Also how is he a greater prophet than these, if he knew not those things which all the prophets knew; for Isaiah says, "He was led as a sheep to the slaughter." [Isa 53:7] Gregorius in Evang: Sed aliter haec quaestio solvitur, si gestae rei tempus pensatur. Ad Iordanis enim fluenta positus, quia ipse redemptor mundi esset, asseruit; missus vero in carcerem, an ipse veniat, requirit: non quia ipsum esse mundi redemptorem dubitat; sed quaerit, ut sciat si is qui per se in mundum venerat, per se etiam ad Inferni claustra descendat. Greg.: But this question may be answered in a better way if we attend to the order of time. At the waters of Jordan he had affirmed that this was the Redeemer of the world: after he was thrown into prison, he enquires if this was He [p. 405] that should come—not that he doubted that this was the Redeemer of the world, but he asks that he may know whether He who in His own person had come into the world, would in His own person descend also to the world below. Hieronymus: Unde non ait: tu es qui venisti? Sed tu es qui venturus es? Et est sensus: manda mihi, quia ad Inferna descensurus sum, utrum te etiam Inferis debeam nuntiare, an alium ad haec sacramenta missurus es? Jerome: Hence he frames his question thus, "Art thou he that is to come?" Not, Art Thou He that hast come? And the sense is, Direct me, since I am about to go down into the lower parts of the earth, whether I shall announce Thee to the spirits beneath also; or whether Thou as the Son of God may not taste death, but will send another to this sacrament? Chrysostomus in Matth: Sed qualiter et hoc habet rationem? Cuius enim gratia non dixit: tu es qui venturus es in Infernum? Sed simpliciter: qui venturus es? Quamvis et derisibilius videatur quod propter hoc ei dixerit, ut et illuc abiens praedicaret: praesens enim vita, gratiae tempus est; post obitum autem iudicium est et poena: quare in nullo opus erat praecursore illic. Sed aliter. Si infideles post mortem credentes essent salvandi, nullus peribit aliquando: omnes enim poenitebunt tunc, et adorabunt. Omne enim genu flectetur, caelestium, terrestrium, et Infernorum. Chrys.: But is this a more reasonable explanation than the other? for why then did he not say, Art Thou He that is coming to the world beneath? and not simply, "Art thou he that is to come?" And the reason of his seeking to know, namely, that he might preach Him there, is even ridiculous. For the present life is the time of grace, and after death the judgment and punishment; therefore there was no need of a forerunnner thither. Again, if the unbelievers who should believe after death should be saved, then none would perish; all would then repent and worship; "for every knee shall bow, both of things in heaven, and things on earth, and things under the earth." [Phil 2:10] Glossa: Considerandum autem est, quod non ideo Hieronymus et Gregorius dixerunt, quod Ioannes adventum Christi in Infernum praenuntiaturus esset, quia eius praedicatione aliqui non credentes converterentur ad fidem; sed ut iustis in expectatione Christi manentibus ex vicino adventu consolationem afferret. Gloss, non occ.: But it ought to be observed, that Jerome and Gregory did not say that John was to proclaim Christ's coming to the world beneath, to the end that the unbelievers there might be converted to the faith, but that the righteous who abode in expectation of Christ, should be comforted by His near approach. Hilarius in Matth.: Certum est tamen quod qui venturum ut praecursor nuntiavit, consistentem ut propheta agnovit, adeuntem ut confessor veneratus est, eius abundanti scientiae error non obrepsit. Nec sane credi potest, spiritus sancti gratiam in carcere posito defuisse, cum apostolis virtutis suae lumen esset in carcere positis ministraturus. Hilary: It is indeed certain, that he who as forerunner proclaimed Christ's coming, as prophet knew Him when He stood before him, and worshipped Him as Confessor when He came to him, could not fall into error from such abundant knowledge. Nor can it be believed that the grace of the Holy Spirit failed him when thrown into prison, seeing He should hereafter minister the light of His power to the Apostles when they were in prison. Hieronymus: Non ergo quasi ignorans interrogat, sed quomodo salvator interrogat ubi sit Lazarus positus; ut qui locum sepulcri indicabant, saltem sic pararentur ad fidem, ut viderent mortuum resurgentem; sic et Ioannes interficiendus ab Herode discipulos suos mittit ad Christum, ut per hanc occasionem videntes signa atque virtutes, crederent in eum, et magistro interrogante sibi discerent. Quod autem haberent discipuli Ioannis aliquid mordacitatis ex invidia adversus dominum, superior quoque interrogatio demonstravit, cum dixerunt: quare nos et Pharisaei ieiunamus frequenter, discipuli tui non ieiunant? Jerome: Therefore he does not ask as being himself ignorant. But as the Saviour asks where Lazarus is buried, [margin note John 11:23] in order that they who shewed Him the sepulchre might be so far prepared for faith, and believe that the dead was verily raised again—so John, about to be put to death by Herod, sends his disciples to Christ, [p. 406] that by this opportunity of seeing His signs and wonders they might believe on Him, and so might learn through their master's enquiry. But John's disciples had somewhat of bitterness and jealousy towards the Lord, as their former enquiry shewed, "Why do thee and the Pharisees fast oft, but thy disciples fast not? Chrysostomus in Matth: Donec igitur Ioannes erat cum ipsis, suadebat eis continue de Christo: quia autem iam erat obiturus, amplius studium facit. Etenim formidabat, ne relinquat in discipulis suis perniciosi dogmatis conditionem, et maneant abiecti a Christo, cui et a principio omnes suos afferre studuit. Si autem dixisset eis: abite ad ipsum, quia melior me est, non utique persuasisset, sed aestimaretur humilia de se sentiens hoc dicere; et sic magis essent ei affixi. Quid igitur facit? Expectat ab eis audire quod Christus miracula facit. Neque omnes misit; sed duos quosdam, quos noverat fortassis aliis persuasibiliores existentes, ut insuspicabilis interrogatio fieret, et ex rebus ipsis discerent distantiam inter eum et Iesum. Chrys.: Yet whilst John was with them he held them rightly convinced concerning Christ. But when he was going to die, he was more concerned on their behalf. For he feared that he might leave his disciples a prey to some pernicious doctrine, and that they should remain separate from Christ, to whom it had been his care to bring all his followers from the beginning. Had he said to them, Depart from me, for He is better than me, he would not have prevailed with them, as they would have supposed that he spoke this in humility, which opinion would have drawn them more closely to him. What then does he? He waits to hear through them that Christ works miracles. Nor did he send all, but two only, (whom perhaps he chose as more ready to believe than the rest,) that the reason of his enquiry might be unsuspected, and that from the things themselves which they should see they might understand the difference between him and Jesus. Hilarius in Matth.: Ioannes igitur non suae, sed discipulorum ignorantiae consulit: ut enim scirent non alium a se praedicatum, ad opera eius intuenda discipulos suos misit, ut auctoritatem dictis suis illius opera conferrent; nec Christus alius expectaretur quam cui testimonium opera praestitissent. Hilary: John then is providing not for his own, but his disciples' ignorance; that they might know that it was no other whom he had proclaimed, he sent them to see His works, that the works might establish what John had spoken; and that they should not look for any other Christ, than Him to whom His works had borne testimony. Chrysostomus in Matth.: Idem Christus autem mentem noscens Ioannis, non dixit: quoniam ego sum, quia per hoc rursus obsisteret audientibus: excogitassent enim, etsi non dixissent, quod Iudaei ad ipsum dixerunt: tu de teipso testimonium perhibes. Et propter hoc a miraculis fecit eos discere, insuspicabilem doctrinam faciens et manifestiorem. Testimonium enim quod est a rebus, credibilius est testimonio quod est a verbis. Unde confestim curavit caecos et claudos et alios multos, non ut doceret Ioannem scientem, sed hos qui dubitabant: et ideo sequitur et respondens Iesus ait illis: euntes renuntiate Ioanni quae audistis et vidistis. Caeci vident, claudi ambulant, leprosi mundantur, surdi audiunt mortui resurgunt, pauperes evangelizantur. Chrys.: So also Christ as knowing the mind of John, said not, I am He; for thus He would have put an obstacle in the way of those that heard Him, who would have at least thought within themselves, if they did not say, what the Jews did say to Christ, "Thou bearest witness of thyself." [John 6:13] Therefore He would have them learn from His miracles, and so presented His doctrine to them more clear, and without suspicion. For the testimony of deeds is stronger than the testimony of words. Therefore He straightway healed a number of blind, and lame, and many other, for the sake not of John who had knowledge, but of others who doubted; as it follows, "And Jesus answered and said unto them, Go and tell John what ye have heard [p. 407] and seen; The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the Gospel preached to them." Hieronymus: Quod praemissis non minus est. Pauperes autem evangelizatos intellige, vel pauperes spiritu, vel certe opibus pauperes: ut nulla inter nobiles et ignobiles, inter divites et egenos in praedicatione distantia sit: haec magistri rigorem, haec praeceptoris comprobant veritatem, quando omnis apud eum qui salvare potest aequalis est. Jerome: This last is no less than the first. And understand it as if it had been said, Even "the poor;" that so between noble and mean, rich and poor, there may be no difference in preaching. This approves the strictness of the master, this the truth of the teacher, that in His sight every one who can be saved is equal. Chrysostomus in Matth: Quod autem ait: et beatus est qui non fuerit scandalizatus in me, internuntios percutit: quia enim scandalizabantur in ipso, dubitationem eorum non divulgans, et soli eorum conscientiae derelinquens, redargutionem eorum latenter induxit. Chrys.: "And blessed is he who shall not be offended in me," is directed against the messengers; they were offended in Him. But He not publishing their doubts, and leaving it to their conscience alone, thus privately introduced a refutation of them. Hilarius: Itaque cui rei Ioannes cavisset, ostendit dicens beatos eos in quibus aliquid in se scandali non fuisset: quia metu eius, scilicet ne scandalizarentur, discipulos suos Ioannes, ut Christum audirent, misit. Hilary: This saying, that they were blessed from whom there should be no offence in Him, shewed them what it was that John had provided against in sending them. For John, through fear of this very thing, had sent his disciples that they might hear Christ. Gregorius in Evang: Vel aliter. Infidelium mens grave in Christo scandalum pertulit, cum eum etiam post tot miracula morientem vidit: unde Paulus dicit: nos praedicamus Christum crucifixum, Iudaeis quidem scandalum. Quid ergo est dicere: beatus qui non fuerit scandalizatus in me, nisi aperta voce abiectionem mortis suae humilitatemque signare? Ac si patenter dicat: mira quidem facio, sed abiecta perpeti non dedignor. Quia ergo moriendo te subsequor, cavendum valde est hominibus ne in me mortem despiciant qui signa venerantur. Greg., Hom in Ev., vi. 1: Otherwise; The mind of unbelievers was greatly offended concerning Christ, because after many miracles done, they saw Him at length put to death; whence Paul speaks, "We preach Christ crucified, to the Jews a stumbling-block." [1 Cor 1:23] What then does that mean, "Blessed is he who shall not be offended in me," but a direct allusion to the humiliation of His death; as much as to say, I do indeed wonderful works, but do not disdain to suffer humble things, Because then I follow you in death, men must be careful not to despise in Me My death, while they reverence My wonderful works. Hilarius: Praebetur etiam mystice in his quae in Ioanne gesta sunt, intelligentia amplior, ut propheta ipso conditionis suae genere prophetizaret, quia in eo forma legis lata est: Christum enim lex annuntiavit, et remissionem peccatorum praedicavit, et regnum caelorum spopondit; et Ioannes totum hoc opus legis explevit. Igitur, cessante iam lege (quae peccatis plebis inclusa, ne Christus posset intelligi, quasi vinculis et quasi carcere continebatur), ad Evangelia contuenda lex mittit, ut infidelitas fidem dictorum contempletur in factis. Hilary: In these things which were done concerning John, there is a deep store of mystic meaning. The very condition and circumstances of a prophet are themselves a prophecy. John signifies the Law; for the Law proclaimed Christ, preaching remission of sins, and giving promise of the kingdom of heaven. Also when the Law was on the point of expiring, (having been, through the sins of the people, which hindered them from understanding what it spake of Christ, as it were shut up in bonds and in prison,) it sends men to the contemplation of the Gospel, that unbelief might see the truth of its words established by deeds. Ambrosius super Lucam: Et fortasse isti discipuli quos misit, sunt duo populi: unus qui ex Iudaeis credidit, alter qui ex gentibus. Ambrose: And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed.
Lectio 3 7 τούτων δὲ πορευομένων ἤρξατο ὁ Ἰησοῦς λέγειν τοῖς ὄχλοις περὶ ἰωάννου, τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον; 8 ἀλλὰ τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἠμφιεσμένον; ἰδοὺ οἱ τὰ μαλακὰ φοροῦντες ἐν τοῖς οἴκοις τῶν βασιλέων εἰσίν. 9 ἀλλὰ τί ἐξήλθατε ἰδεῖν; προφήτην; ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου. 10 οὗτός ἐστιν περὶ οὗ γέγραπται, ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.
7. And as they departed, Jesus began to say unto the multitudes concerning John, "What went ye out into the wilderness to see? A reed shaken with the wind? 8. But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. 9. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. 10. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee."
Chrysostomus in Matth: Quantum ad discipulos Ioannis, satis actum erat: certificati enim de Christo per signa quae viderant, recesserunt. Sed oportebat etiam turbas sanari, quae ex interrogatione discipulorum Ioannis multa inconvenientia subintellexerint, ignorantes mittentis consilium. Poterant utique dicere: qui tanta testatus est de Christo, aliter persuasus est nunc et dubitat utrum sit ipse. Numquid ergo altercans ad Iesum hoc dicit? Numquid timidior a carcere factus? Numquid vane et inaniter priora dixit? Chrys., Hom xxxvii: Sufficient had been now done for John's disciples; they returned certified concerning Christ by the wonderful works which they had seen. But it behoved that the multitude also should be corrected, which had conceived many things amiss from the question of John's disciples, not knowing the purpose of John in sending them. They might say, He who bare such witness to Christ, is now of another mind, and doubts whether this be He. Doth he this because he hath jealousy against Jesus! Has the prison taken away his courage? Or spake he before but empty and untrue words? Hilarius in Matth.: Ac ne illud quod immediate praemiserat, referri posset ad Ioannem, tamquam scandalizatus esset de Christo, subditur illis autem abeuntibus, coepit Iesus dicere ad turbas de Ioanne. Hilary: Therefore that this might not lead them to think of John as though he were offended concerning Christ, it continues, "When they had gone away, Jesus began to speak to the multitudes concerning John." Chrysostomus in Matth: Propter hoc autem abeuntibus eis, ut non videatur homini adulari. Corrigens autem et plebem, non ducit in medium suspicionem eorum, sed solutionem cogitationum eorum inducit, quae eos in dubitationem mittebant, demonstrans se nosse occulta. Neque enim dixit sicut Iudaeis: quis cogitatis mala? Etsi mala cogitaverint; non tamen ex malitia, sed ex ignorantia; unde non loquitur eis dure, sed respondet pro Ioanne, ostendens quod non excidit a priore opinione. Hoc autem docet, non solum proprio verbo, sed eorum testimonio; non tantum per ea quae dixerunt, sed per ea quae egerunt: ideoque ait quid existis in desertum videre? Ac si diceret: propter quid civitates dimittentes convenistis in desertum? Non enim plebs tanta cum tanto desiderio in eremum venisset, nisi magnum quemdam et mirabilem et petra solidiorem se videre existimans. Chrys.: "As they departed," that He should not seem to speak flattery of the man; and in correcting the error of the multitude, He does not openly expose their secret suspicions, but by framing his words against what was in their hearts, He shews that He knows hidden things. But He said not as to the Jews, "Why think ye evil in your hearts? though indeed it was evil that they had thought; yet it proceeded not from wickedness, but from ignorance; there- fore He spake not to them harshly, but answered for John, shewing that he had not fallen from his former opinion. This He teaches them, not by His word only, but by their [p. 409] own witness, the witness of their own actions, as well as their own words. "What went ye out into the wilderness to see?" As much as to say, Why did ye leave the towns and go out into the wilderness? So great multitudes would not have gone with such haste into the desert, if they had not thought that they should see one great, and wonderful, one more stable than the rock. Glossa: Non autem tunc exierant in desertum ad hoc ut viderent Ioannem: nec enim erat tunc in deserto, sed in carcere: sed praeteritum refert, quia frequenter exierat populus in desertum videre Ioannem, cum adhuc esset in deserto. Pseudo-Chrys.: They had not gone out at this time into the desert to see John, for he was not now in the deaert, but in prison; but He speaks of the past time while John was yet in the desert, and the people flocked to him. Chrysostomus in Matth: Et vide quia, omnem aliam malitiam praetermittens, removet a Ioanne levitatem, de qua turbae dubitabant, dicens arundinem vento agitatam? Chrys.: And note that making no mention of any other fault, He clears John of fickleness, which the multitude had suspected him of, saying, "A reed shaken by the wind?" Gregorius in Evang: Quod videlicet non asserendo, sed negando intulit. Arundinem quippe, mox ut aura contingit, in partem flectit; per quam carnalis animus designatur, qui mox ut favore et detractione tangitur, in partem quamlibet declinatur. Arundo ergo vento agitata Ioannes non erat, quem a status sui rectitudine nulla rerum varietas inflectebat. Ac si dominus diceret: Greg., Hom in Ev. vi. 2: This He proposes, not to assert, but to deny. For if but a breath of air touch a reed, it bends it one way or other; a type of the carnal mind, which leans to either side, according as the breath of praise or detraction reaches it. A reed shaken by the wind John was not, for no variety of circumstance bent him from his uprightness. The Lord's meaning then is, Hieronymus: numquid ob hoc existis in desertum ut videretis hominem calamo similem, qui omni vento circumfertur, et levitate mentis de eo ambigeret quem antea praedicaret? An forsitan stimulis invidiae contra me cogitur, et praedicatio eius vanam sectatur gloriam, ut ex ea quaerat lucra? Cur divitias cupiat? Ut affluat dapibus? Locustis vescitur et melle silvestri. An ut mollibus vestiatur? Pili camelorum sunt tegmen eius; et ideo subdit sed quid existis videre? Hominem mollibus vestitum? Jerome: Was it for this ye went out into the desert to see a man like unto a reed, and carried about by every wind, so that in lightness of mind he doubts concerning Him whom once he preached? Or it may be he is roused against Me by the sting of envy, and he seeks empty honour by his preaching, that he may thereof make gain. Why should he covet wealth? that he may have dainty fare? But his food is locusts and wild honey. That he may wear soft raiment? But his clothing is camel's hair. This is that He adds, "But what went ye out for to see a man clothed in soft raiment? Chrysostomus in Matth: Vel aliter. Quod non sit Ioannes similis calamo mobili per vestrum studium significastis, scilicet in desertum exeuntes. Non tamen potest aliquis dicere, quod Ioannes quidem constans erat, sed postea lasciviae serviens factus est mobilis: sicut enim aliquis est iracundus natura, alius per infirmitatem longam, ita aliqui sunt mobiles per naturam, alii vero lasciviae serviendo mobiles fiunt. Ioannes autem neque natura mobilis erat; propter quod dixerat num existis videre arundinem vento agitatam? Neque lasciviae dans se ipsum, perdidit quam habebat excellentiam: quod enim non servierit lasciviae, monstrat stola, solitudo et carcer. Si enim vellet mollibus vestiri, non eremum inhabitasset, sed regum palatia: unde sequitur ecce qui mollibus vestiuntur, in domibus regum sunt. Chrys.: Otherwise; That John is not as a waving reed, yourselves have shewn by going out unto the desert to him. Nor can any say that John was once firm, but has since become wilful and wavering; for as some are prone to anger by natural disposition, others become so by long weakness and indu1gence, so in inconstancy, some are by nature inconstant, some become so by yielding to their own humour and self-indulgence. But John was neither inconstant by natural disposition; this he means by saying, "What went ye out for to see, a reed shaken by the wind?" Neither had he corrupted an excellent nature by [p. 410] self-indulgence, for that he had not served the flesh is shewn by his raiment, his abode in the desert, his prison. Had he sought soft raiment, he would not have dwelt in the desert, but in kings' houses; "Lo they that are clothed in soft raiment, are in kings' houses." Hieronymus: Ex hoc ostenditur rigidam vitam et austeram praedicationem vitare debere aulas regum, et mollium hominum palatia declinare. Jerome: This teaches that an austere life and strict preaching ought to shun kings' courts and the palaces of the rich and luxurious. Gregorius in Evang: Nemo autem existimet in luxu atque studio pretiosarum vestium peccata deesse: quia si hoc culpa non esset, nullo modo Ioannem dominus de vestimenti sui asperitate laudasset. Et nequaquam Petrus feminas a pretiosarum vestium appetitu compesceret, dicens: non in veste pretiosa. Greg., Hom in Ev., vi., 3: Let no one suppose that there is nothing sinful in luxury and rich dress; if pursuit of such things had been blameless, the Lord would not have thus commended John for the coarseness of his raiment, nor would Peter have checked the desire of fine clothes in women as he does, "Not in costly raiment." [1 Pet 3:3] Augustinus de Doctr. Christ: Cum in omnibus talibus non usus rerum, sed libido utentis in culpa est. Quisquis enim rebus restrictius utitur quam se habent mores eorum cum quibus vivit, aut temperans, aut superstitiosus est. Quisquis vero sic utitur, ut metas consuetudinis bonorum inter quos versatur excedat, aut aliquid significat, aut flagitiosus est. Aug., Doctr. Christ., iii, 12: In all such things we blame not the use of the things, but the lust of those that use them. For whoever uses the good things in his reach more sparingly than are the habits of those with whom he lives, is either temperate or superstitious. Whoever again uses them in a measure exceeding the practice of the good among whom he lives, either has some [margin note: aliquid] meaning therein, or else is dissolute. Chrysostomus in Matth: A loco autem et vestimentis, et a concursu hominum, eius moribus designatis, inducit iam et prophetam eum esse, dicens sed quid existis videre? Prophetam? Dico vobis etiam plus quam prophetam. Chrys.: Having described his habits of life from his dwelling-place, his dress, and the concourse of men to hear him, He now brings in that he is also a prophet, "But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet." Gregorius in Evang: Prophetae enim ministerium est ventura praedicere, non etiam demonstrare. Ioannes ergo plusquam propheta est: quia eum quem praecurrendo prophetaverat, etiam ostendendo nuntiabat. Greg, Hom. in Ev., vi. 5: The office of a prophet is to foretel things to come, not to shew them present. John therefore is more than a prophet, because Him whom he had foretold by going before Him, the same he shewed as present by pointing Him out. Hieronymus: In quo etiam ceteris prophetis maior est, et quia ad privilegium prophetale etiam Baptismi accessit praemium, ut suum dominum baptizaret. Jerome: In this he is also greater than the other prophets, that to his prophetic privilege is added the reward of the Baptist that he should baptize his Lord. Chrysostomus: Deinde monstrat secundum quid est maior, dicens hic est enim de quo scriptum est: ecce mitto Angelum meum ante faciem tuam. Chrys.: Then he shews in what respect He is greater, saying, "This is he of whom it is written, Behold, I send my angel before thy face." Hieronymus: Ut enim meritorum Ioannis augmentum faceret, de Malachia testimonium infert, in quo etiam Angelus praedicatur. Angelum autem hic dici Ioannem non putemus naturae societate, sed officii dignitate; idest nuntium qui venturum dominum nuntiavit. Jerome: To add to this great worthiness of John, He brings a passage from Malachias, in which he is spoken of as an Angel. [ref Mal 3:1] We must suppose that John is here called an Angel, not as partaking the Angelic nature, but from the dignity of his office as a forerunner of the Lord. Gregorius in Evang: Qui enim Graece Angelus, hic Latine nuntius dicitur. Recte ergo qui nuntiare supernum nuntium venerat, Angelus vocatur, ut dignitatem servet in nomine, quam explet in operatione. Greg.: For the Greek word Angel, is in Latin Nuntius, 'a messenger.' He therefore who came to bear a heavenly message is rightly called an Angel, that [p. 411] he may preserve in his title the dignity which he performs in his office. Chrysostomus: Monstrat igitur secundum quid est maior Ioannes prophetis, secundum id scilicet quod est prope Christum: et ideo dicit mitto ante faciem tuam, hoc est prope te: sicut enim qui prope currum regis incedunt, aliis sunt clariores, ita et Ioannes prope Christi praesentiam. Chrys.: He shews wherein it is that John is greater than the Prophets, namely, in that he is nigh unto Christ, as he says, "I send before thy face," that is, near Thee, as those that walk next to the king's chariot are more illustrious than others, so likewise is John because of his nearness to Christ. Glossa: Deinde alii prophetae missi sunt ut adventum Christi annuntiarent; iste autem, ut praepararet viam ipsius: unde sequitur qui praeparabit viam tuam ante te: idest, pervia reddet tibi corda auditorum, poenitentiam praedicando et baptizando. Pseudo-Chrys.: Also the other Prophets were sent to announce Christ's coming, but John to prepare His way, as it follows, "who shall make ready thy way before thee;" Gloss, interlin.: That is, shall open the hearts of Thy hearers by preaching repentance and baptizing. Hilarius in Matth.: Mystice autem desertum spiritu sancto vacuum est sentiendum, in quo habitatio Dei nulla sit; in arundine homo talis ostenditur de gloria saeculi vitae suae inanitate speciosus, in se autem fructu veritatis cavus, exterior placens, et nullus interior, ad omnem ventorum motum, idest, immundorum spirituum flatum, movendus, neque ad consistendi firmitatem valens, et animae medullis inanis. Veste autem, corpus quo induitur anima signatur, quod luxu ac lasciviis mollescit. In regibus transgressorum Angelorum nuncupatio est: hi enim saeculi sunt potentes, mundique dominantes. Ergo vestiti mollibus in domibus regum sunt; idest illos quibus per luxum fluida et dissoluta sunt corpora, patet esse Daemonum habitationem. Jerome: Mystically; The desert is that which is deserted of the Holy Spirit, where there is no habitation of God; in the reed is signified a man who in outward show lives a pious life, but lacks all real fruit within himself, fair outside, within hollow, moved with every breath of wind, that is, with every impulse of unclean spirits, having no firmness to remain still, devoid of the marrow of the soul; by the garment wherewith his body is clothed is his mind shewn, that it is lost in luxury and self-indulgence. The kings are the fallen angels; they are they who are powerful in this life, and the lords of this world. Thus, "They that are clothed in soft raiment are in kings' houses;" that is, those whose bodies are enervated and destroyed by luxury, it is clear are possessed by demons. Gregorius in Evang: Ioannes etiam mollibus vestitus non fuit, quia vitam peccantium non blandimentis fovit, sed rigore asperae invectionis increpavit, dicens: genimina viperarum, et cetera. Greg.: Also John was not "clothed in soft raiment," that is, he did not encourage sinners in their sinful life by speaking smooth things, but rebuked them with sharpness and rigour, saying, "Generation of vipers, &c." [Matt 3:7]
Lectio 4 11 ἀμὴν λέγω ὑμῖν, οὐκ ἐγήγερται ἐν γεννητοῖς γυναικῶν μείζων ἰωάννου τοῦ βαπτιστοῦ: ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστιν.
11. "Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he."
Chrysostomus in Matth: Praemissa commendatione Ioannis ex prophetae testimonio, non hic stetit, sed iam sententiam propriam de ipso inducit, dicens amen dico vobis, non surrexit maior inter natos mulierum Ioanne Baptista. Chrys.: Having first delivered the Prophet's testimony in praise of John, He rested not there, but added His own decision respecting him, saying, "Among them that are born of women there has not arisen a greater than John the Baptist." Rabanus: Ac si diceret: quid dicere per singula de commendatione Ioannis? Amen dico vobis, inter natos mulierum, et cetera. Inter natos, inquit, mulierum, non virginum: mulieres enim proprie corruptae vocantur. Si autem Maria aliquando mulier in Evangelio nuncupatur, sciendum est, interpretem, mulierem pro femina posuisse, sicut ibi: mulier, ecce filius tuus.