Catena Aurea - MARK

St.
Thomas Aquinas, Catena Aurea (Golden Chain)

Expositio in Marcum Gospel of Mark
translatedby JohnHenryNewman exceptforDedicationandPrologue byJosephKenny,O.P. (JohnHenryParker,v.II,J.G.F.andJ.Rivington:London,1842) CONTENTS Chapters: *1* *2* *3* *4* *5* *6* *7* *8*
*9* *10* *11* *12* *13* *14* *15* *16*
Dedicatio Reverendo in Christo patri dominoHannibaldo, basilicae duodecim apostolorum venerabili presbytero cardinali, frater Thomas deAquino ordinisfratrumpraedicatorumsetotum.
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Dedication To the Reverend Father, Lord Hannibald, VenerableCardinalPriestoftheBasilicaofthe Twelve Apostles, I, Brother ThomasofAquino oftheOrderofFriarsPreachers,[place]myself
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totally[atyourdisposition]. Rerum opifex Deus solo suae bonitatisintuitu cuncta in esse producens, naturalem boni amorem omnibus indidit creaturis, ut dum unaquaeque res bonum sibi conveniens naturaliteramatetappetit,quadamconversione mirabili in suum recurrere demonstretur auctorem. Sed in hoc praefertur ceteris rationalis natura, quod ipsum universalem bonitatis fontem per sapientiam intueri potest, et per caritatis amorem suaviter degustare: unde fit ut sapientiae bonum, quo ad ipsum fontem bonitatis accedimus, omnibus humanis bonis secundum rectae rationis iudiciumpraeferatur. Haec est enim quae fastidium nescit: itautqui eam edit, adhuc esuriat, et qui eambibit,sitire non cesset. Haec est quae intantumpeccato repugnat,utquisecundumipsamoperantur,non peccent. Haec est quae indeficientemfructum suisministrislargitur,utquieamelucidant,vitam possideant sempiternam. Praecellit itaque voluptatesdulcedine,securitatesedesetregna, utilitatequedivitiasuniversas. Huiusmodi
God, the maker of everything, by a simple glanceofhisgoodness,broughteverythinginto being,andendowedallcreatureswithanatural loveofgoodness.Thus,aseachthingnaturally loves and desires the good that befits it,it displays a wonderful turn about and pursuitof itsauthor. But in this rational creatures excell,because through wisdom they can discern the very universalsourceofgoodness,andthroughlove which is charity they can tasteitssweetness. Therefore,thegiftofwisdom,bywithwehave accesstotheveryfountofgoodness,is,inthe judgment of right reason, the highest of all human goods. Wisdom never growsstale.He whoeatsit,hungersformore.Hewhodrinksit, never loses his thirst. Wisdom diametrically opposessinsothosewhoactwithitdonotsin. It gives its workers never-ending fruit. Thus thosewhoelucidateitpossesseternallife.And it is sweeter than any pleasure, moresecure thananyofficeorrule,andmoreusefulthanall riches. Ithasbeenmypleasuretotakeonthetaskof
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igitur
delectatus
muneribus,
evangelicae sapientiae a saeculis in mysterio absconditae, quam in lucem produxit Dei sapientia incarnata, ministerium expositionis adhibui, sacrorum doctorum sententias compilando ad quod me induxitprimitusfelicis recordationis Urbani Papae quarti mandatum. Verum quia, eo summo pontifice ex hacvita subtracto,triaEvangelia,Marci,LucaeetIoannis exponenda restabant, ne opusquodobedientia inceperat, negligentia imperfectum relinqueret, cum multo labore diligens adhibui studium, ut quatuorEvangeliorumexpositionemcomplerem, eadem in omnibus forma servata inponendis sanctorum auctoritatibus et eorum nominibus praescribendis. Et ut magis integra et continua praedicta sanctorum expositio redderetur, quasdam expositiones doctorum Graecorum in Latinum feci transferri, ex quibus plura expositionibus Latinorum doctorum interserui, auctorum nominibuspraenotatis. Verum quia congruit ut de laborum fructibus oblationes sacerdotibus offerantur, expositionis evangelicae opus, laboris mei fructum, apostolorum presbytero censui offerendum: in quo vestra suscipiat auctoritas debitum, ut scientis industria iudicii censuram exerceat et
commenting on the wisdom of the Gospel, hidden for ages but brought to light bythe incarnate Wisdom of God. I did this by compiling the views of the sacred doctors. PopeUrbanIV,ofholymemory,firstentrusted mewiththistask.AlthoughthatSupremePontif hasbeentakenfromthislife,thethreegospels of Mark, Luke and John remained without commentary.Ididnotwishnegligencetoleave unfinished a work that obedience began. Therefore, I worked very hard tocompletethe commentary on the four gospels,followingthe same pattern of quoting texts from thesaints andindicatingtheirnames.
To make this commentary of thesaintsmore complete and continuous, I had some Greek commentaries translated into Latin, which I includedamongthecommentariesoftheLatin doctors,indicatingtheirnames.
Becauseitisfittingforofferingstobemadeto the priests from the fruit of labor, this commentaryontheGospel,thefruitofmywork, I deemed necessary to offer to anapostolic priest. May your authority acceptthispayment andgiveitacriticalreview,andmayyourlongpdfcrowd.com
antiqua dilectio, amoris affectum in offerentis munerecomprehendat.
timeaffectionacceptinthegiftIofferasignof mylove.
Prooemium Deus meus factus est fortitudo mea,etdixit:parumestutsismihi servusadsuscitandastribusIacob, etfaecesIsraelconvertendas.Dedi te in lucem gentium, ut sis salus meausqueadextremumterrae.
Prologue My God has been my strength.He says: It is too little for you to bemy servant,torestorethetribesofJacob andbringbackthesurvivorsofIsrael Ishallmakeyoualighttothenations, so that my salvation may reachthe remotest parts of the earth.(Is49:56)
Glossa: Vocationem gentium et causam salutis earum Isaias propheta manifesto praenuntiatoraculo,dicensDeus meus factus est fortitudo mea,etcetera. Hieronymus super Isaiam: In quibus verbis ostenditur Christum appellari servum, inquantum est formatus ex utero nam ante verba ista praemittitur: haec dicit dominus, formans me ex utero servum sibi. Fuerat siquidem voluntas patris, ut pessimivinitores missum susciperent filium unde de ipsis
Gloss: Isaiah foretold the calling of thegentiles andthecauseoftheirsalvation,saying:MyGod hasbeenmystrengthetc.
JeromeonIsaiah:ThesewordsshowthatChrist iscalledaservant,inthathewasformedfroma womb.For,beforethesewords,itissaid:Thus saystheLord,formingmefromthewombashis servant.ItwasthewilloftheFatherthatthevery wickedvinedressersshouldreceivethesonwho wassent.SoChrististellinghisdisciplesabout

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Christusaddiscipulosloquitur:inviamgentium ne abieritis sed ite magis ad oves perditas domusIsrael.QuiaigiturIsraelnonestreductus ad Deum, propterea Dei filiusloquiturIudaeis noncredentibus,dicensDeusmeusfactusest fortitudo mea: qui et consolatus estmesuper abiectione populi mei, et dixit: parum estsi serviasmihiadsuscitandastribusIacob,quae suo vitio corruerunt, et ad faeces, sive reliquias, Israel convertendas pro illis enim dedi te in lucem gentium omnium,utillumines universum mundum, et salutem meam, per quam homines salvi fiunt, usque adextrema terraefaciaspervenire. Glossa: Ex praemissis igitur verbis duo possumuscolligere:quorumprimumestdivina virtus,quaefuitinChristo,exquaefficaxfuitad gentiumilluminationemquiadiciturDeusmeus factus est fortitudo mea. Deus igitur erat in Christomundumreconcilianssibi,utapostolus, dicitundeetEvangelium,perquodcredentes salvantur, virtus Dei est in salutem omni credenti, ut idem apostolus dicit. Secundum autemestilluminatiogentiumetsalusmundiex dispositione patris per Christum completa: quiadiciturdediteinlucemgentium:undepost resurrectionem suam dominus ut dispositionem patris impleret, ad
them:Donotgothewayofthegentilesgorather tothelostsheepofthehouseofIsrael.Because IsraelwasnotsubjecttoGod,therefore,theSon of God speaks to the unbelieving Jews,saying that My God has been my strength, andhe consoledmeovermypeople'srejectingme.He saidj:Itisnotsoimportantforyoutoservemein resuscitatingthetribesofJacobwhocrashedby their wickedness, and to convert theremnantof Israel. In their place, I set you as a lightforall nations,toenlightenthewholeworld,andmake my salvation, which is for humanity's salvation, reachtheendsoftheearth.
Gloss: We can make two conclusions from the preceding words: The first is that thedivine power, which was in Christ, was capable of enlightening the nations where it is said:My God is my strength. For God, as theApostle said, was in Christ reconciling the world to himself. Therefore, the Gospel, by which believersaresaved,isthepowerofGodforthe salvationofeverybeliever,asthesameApostle says. The second is the enlightenment of the nationsandthesalvationoftheworldeffected,by the disposition of the Father, throughChrist where it is said: I placed you as a light forthe nations. Thus after his resurrection, to fulfilthe
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praedicandumdiscipulosmisit,dicens:docete omnes gentes, quorum quidam ad praedicandum Iudaeis, quidam ad praedicandum gentibus ministerium acceperunt.QuiaveroEvangeliumoportuitnon solum praedicari propter praesentes, sed etiam scribi propter futuros, eademdistinctio est in scriptoribus Evangelii observata nam Matthaeus Iudaeis Evangelium Hebraico sermone scripsit Marcus autem primus Evangeliumscripsitingentibus. Eusebius in Eccl. Hist:CumenimRomanae urbi clarum verbi Dei lumen fuissetexortum, sermo veritatis et lucis, qui per Petrum praedicabatur, universorum mentes placido illustravitaudituitautquotidieaudientibuseum nulla unquam satietas fieret: unde neque eis auditio sola sufficiebat sed Marcum discipulum eius omnibus precibus exorant,ut eaquaeilleverbopraedicabat,adperpetuam eorum commonitionem habendam Scripturae traderet,quodomiforisqueinhuiusmodiverbi meditationibus permanerent nec prius ab obsecrando desistunt quam quae oraverant, impetrarent: et haec fuit causa scribendi EvangeliumsecundumMarcum.Petrusverout per spiritum sanctum religioso se comperit furto spoliatum, delectatus est, fidemeorum
disposition of the Father, the Lord sent the disciples to preach, saying: Teach allnations. Some of them took the ministry ofpreachingto theJews,othersthatofpreachingtothegentiles. BecausetheGospelhadnotonlytobepreached to those of that time, but also to bewrittenfor futuregenerations,thesamedistinctionisfound inthewritersoftheGospel.ForMatthewwrotein HebrewfortheJews,Markwasthefirsttowrite theGospelforthegentiles.
Eusebius,EcclesiasticalHistory:Sincetheclear lightofthewordofGodroseonthecityofRome, the story of truth and light, whichwaspreached by Peter, instructed the minds of all byits pleasingsound.Thuseverydaythosewhoheard itneverheardenough.Itwasnotenoughjustto hearit,buttheybeggedthediscipleMarktoput intowritingwhatPeterpreachedorally,tohavea perpetual record of it, which they couldalways meditatebothathomeandoutside.Theydidnot give up pressing him, until they got whatthey askedfor.Thiswaswhatledtothewritingofthe Gospel according to Mark. Peter, who bythe HolySpiritfoundhimselfsubjectedtoareligious theft, was delighted, considering their faithand devotion. So he ratified what was done,and bequeathedthistothechurchesasScriptureto
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per hoc devotionemque considerans factumque confirmavit et in perpetuum legendamScripturamEcclesiistradidit. Hieronymus super Marcum: Principium autem a perfectioris aetatis Christi praedicationeinchoat,neclaboratinnativitate infantuliquiloquiturdeperfectionefiliiDei. Chrysostomus: Compendiosam autem ac brevem narrationem facit, in quo magistrum imitatus est, scilicet Petrum, brevitati studentem. Augustinus de Cons. Evang: Unde Matthaeus qui regiam Christi personam narrandam susceperat, habuit Marcum sibi tamquam comitem et abbreviatorem adiunctum, qui sua vestigia quodammodo sequeretur: regum enim est non essesine comitum obsequio. Sacerdos autemquoniam in sancta sanctorum solus intrabat,propterea Lucas, cuius circa sacerdotium Christi erat intentio, non habuit tamquam socium obsequentem, qui suam narrationem quodammodobreviaret. Beda:Notandumestetiam,quodEvangelistae
bereadforever.
Jerome on Mark: The Gospel begins from the preaching of Christ as an adult. It doesnot concernitselfwiththebirthofthelittlechile,since itspeaksoftheperfectionoftheSonofGod. Chrysostom: His narration is a shortsummary, wherein he imitates his master, Peter, who alwaystriedtobebrief.
Augustine,ConsistencyoftheGospels:Matthew, who described the royal person of Christ,had Mark as an associate and summarizer. In this respect he followed his example, for kingsare never without assistants who wait on them.But since a priest enters the Holy of Holiesalone, Luke,whowasconcernedwiththepriesthoodof Christ, did not have an assistant to summarize hisnarration.
Bede: Note that the Holy Evangelists had

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sancti diversum narrationis suae primordium, singulidiversumstatuereterminum.Matthaeus namque a nativitate dominica exordium sumens, ad tempus usque dominicae resurrectionisseriemsuaenarrationisperduxit Marcus ab initio evangelicae praedicationis incipiens, pervenit usque ad tempus ascensionis domini et praedicationis discipulorumeiuscunctisgentibusperorbem Lucasautemanativitatepraecursorisinchoans Evangelium, terminavit in ascensione dominica Ioannes ab aeternitate verbi Dei principium sumens, usque ad tempus dominicae resurrectionis evangelizando pertingit. Ambrosius super Lucam:QuiaigiturMarcus a potentiae coeperat expressione divinae, rectesubleonisimaginefiguratur. Remigius super Marcum:Perleonemetiam signatur Marcus: quia sicut leo terribilem vocemindesertoemittit,sicMarcusavocein deserto incepit, dicens: vox clamantis in deserto. Augustinus de Cons. Evang:Quamvisetde figuraaliterdicipossit.Marcusenimquineque
different beginnings of their story, anddifferent endings. Matthew started from the birth ofthe Lord and continued until the resurrection.Mark started with the beginning of the evangelical preachingandreachedtheascensionoftheLord andthepreachingofthedisciplestoallnations of the world. Luke began from the birth ofthe Precursor,andendedwiththeLord'sascension. JohnbeganwiththeeternityoftheWordofGod, andcontinuedhispreachinguptothetimeofthe Lord'sresurrection.
Ambrose, on Luke: Because Mark began with the manifestation of divine power, he isrightly depictedasalion. Remigius, on Mark: The lion designates Mark, because,asthelionletsoutaterriblecryinthe desert,soMarkbeganwithavoiceinthedesert, saying:Thevoiceofonecryinginthedesert.
Augustine, on the Consistency of theGospels: Yet another explanation is possible. For Mark,
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stirpem regiam ut Matthaeus, ob hoc per leonem significatus, neque sacerdotalem ut Lucassignatuspervitulum,velcognationemvel consecrationem narrare voluit et tamenineis versatus ostenditur quae homo Christus operatus est, per hominis figuram in illis quatuoranimalibussignatusvidetur.
unlike Matthew who gave a royal genealogy,is depicted as a lion. Nor did he describe his priesthood, as Luke did, who is depicted as a bull. Nor did he narrate his relatives or consecration, but was concerned with what Christ did as a man therefore he seemsto deserve the figure of a man, among thosefour animals. Theophylactus, on Mark: Or the eagle fits the Gospel according to Mark , because itbegins with the prophecy of John. But prophecy sees sharplywhatisfaraway,likeaneagle.
Theophylactus (in Evang. Marci): Vel EvangeliumsecundumMarcumaquilainnuit:a prophetiaenimIoannisincepit.Prophetiavero acute quae a longe sunt, speculaturutaquila. CatenainMc.,cap.1l.1
Caput 1 Lectio 1 1 [ ].
Chapter 1[p.5]
Ver.1:ThebeginningoftheGospel ofJesusChrist,theSonofGod.
Hieronymus: Marcus Evangelista sacerdotium in Israel agens,secundum carnem Levita, ad dominumconversus, Evangelium in Italia scripsit, ostendens
Jerome, in Prolog: Mark the Evangelist, who servedthepriesthoodinIsrael,accordingtothe flesh a Levite, having been converted to the Lord,wrotehisGospelinItaly,shewinginithow
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in eo quid et generi suo deberet Christus. Nam initium Evangeliiinvoce propheticae exclamationis instituens ordinem leviticae electionis ostendit, praedicansIoannemZachariaefiliumin voce Angeli emissum, dicens initium EvangeliiIesuChristifiliiDei. Hieronymus: Evangelion, Graece dicitur, Latine bona Annuntiatio praedicatur, quod proprie ad regnum Dei, et remissionem pertinet peccatorum: est enim Evangelium per quod venit redemptio fidelium, et beatitudo sanctorum. Quatuor autem Evangeliaunumsunt,etunumquatuor.In Hebraeo Iehosua, in Graeco Soter,in Latino salvator dicitur. Masciach Hebraice, christos Graece, unctus Latine,idestrex,etsacerdosdicitur. Beda. Conferendum autem est hoc Evangelii principium principio Matthaei quoait:libergenerationisIesuChristifilii David, filii Abraham hic autemdicitur filii Dei: ex utroque enimunusdominus Iesus Christus Dei et hominis filius est intelligendus. Et apte primus Evangelista filium hominis eum,
even his family benefited Christ. For commencing his Gospel with the voice ofthe propheticcry,heshewstheorderoftheelection ofLevi,declaringthatJohnthesonofZachariah was sent forth by the voice of an angel, and saying, "The beginning of the GospelofJesus Christ,theSonofGod." Pseudo-Jerome: The Greek word'Evangelium' means good tidings, in Latin it is explained, 'bona annunciatio,' or, the good news these terms properly belong to the kingdom ofGod and to the remission of sins for theGospelis that by which comes the redemption of the faithful and the beatitude of the saints.Butthe fourGospelsareone,andoneGospelinfour.In Hebrew,HisnameisJesus,inGreek,Soter,in Latin,SalvatorbutmensayChristusinGreek, MessiasinHebrew,UnctusinLatin,thatis,King andPriest. Bede, in Marc., i, 1: The beginning ofthis Gospel should be compared with that of Matthew, in which it is said, "The book of the generation of Jesus Christ, the Son ofDavid, theSonofAbraham."ButhereHeiscalled"the Son of God." Now from both we must understandoneLordJesusChrist,SonofGod, andofman.AndfitlythefirstEvangelistnames
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secundus filium Dei nominat, ut a minoribus ad maiora paulatim sensus noster assurgeret, ac per fidem et sacramenta humanitatis assumptae,ad agnitionem divinae aeternitatis ascenderet. Apte etiam qui humanam erat generationem descripturus a filio hominis coepit, David scilicet, sive Abrahamapteetiamisquilibrumsuum ab initio evangelicae praedicationis inchoabat, filium Dei magis appellare voluit Iesum Christum, quia humanae eratnaturaedeprogeniepatriarcharum veritatem carnis suscipere, et divinae fuit potentiae Evangelium mundo praedicare. Hilarius de Trin: Non autem solo nomine contestatus est Christumfilium Dei,sedetiamproprietate.NosfiliiDei sumussednontalishicfilius:hicenim verus et proprius est filius, origine,non adoptione veritate, non nuncupatione nativitate,noncreatione.
Him "Son of man," the second, "Son of [p. 6] God," that from less things our sensemayby degrees mount up to greater, and byfaithand the sacraments of the humannatureassumed, rise to the acknowledgment of His divine eternity. Fitly also did He, who was aboutto describe His human generation, begin with a son of man, namely, David or Abraham. Fitly again,hewhowasbeginninghisbookwiththe first preaching of the Gospel, chose ratherto call Jesus Christ, "the Son of God" for it belongedtothehumannaturetotakeuponHim the reality of our flesh, of the race of the patriarchs,anditwastheworkofDivinepower topreachtheGospeltotheworld.
Hilary, de Trin., iii, 11: He has testified,that ChristwastheSonofGod,notinnameonly,but by His own proper nature. We are thesonsof God,butHeisnotasonasweareforHeisthe veryandproperSon,byorigin,notbyadoption intruth,notinnamebybirth,notbycreation.
Lectio 2
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2 , , * : 3 , * , * .
2. As it is written in the Prophets, "Behold,Isendmymessengerbeforethy face,whichshallpreparethywaybefore thee." [Mal 3:1] 3. "The voice of one crying in the wilderness, Prepare yethe wayoftheLord,makehispathsstraight." [Isa40:3]
Beda: Scripturus Evangelium Marcus, congrue primo ponit testimonia prophetarum, ut eo cunctis sinescrupulo dubietatis suscipienda quae scriberet intimaret, quo haec a prophetis antea praedicta esse demonstraret. Simulque uno eodemque Evangelii sui principioet Iudaeos, qui legem ac prophetas susceperant, ad suscipiendam Evangelii gratiam, ac sacramenta, quae ipsorum prophetae praedixerant, instituit et gentiles, qui per Evangelii praeconia ad dominum venerant, ad auctoritatem quoque legis et prophetarum suscipiendam venerandamque provocat unde dicit sicut scriptum est in Isaia
Bede: Being about to write hisGospel,Markrightly puts first the testimonies of the Prophets, thathe mightnotifytoall,thatwhatheshouldwritewastobe receivedwithoutscrupleofdoubt,inthatheshewed that these things were beforehand foretold bythe Prophets.Atonce,byoneandthesamebeginningof hisGospel,hepreparedtheJews,whohadreceived theLawandtheProphets,forreceivingthegraceof the Gospel, and those sacraments, whichtheirown prophecieshadforetoldandhealsocallsuponthe Gentiles,whocametotheLordbypublishingofthe Gospel, to receive and venerate theauthorityofthe Law and the Prophets whence he says, "As it is writtenintheprophetIsaiah,Behold,&c."
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propheta: ecce ego mitto Angelummeum antefaciemtuam. Hieronymus de optimo genere interpretandi: Hoc autem non scribiturin IsaiasedinMalachianovissimoduodecim prophetarum. Chrysostomus in Marc: Potest autem dici, quod falsitas est scriptoris. Velaliter dicetur, quod duas prophetias indiversis locis dictas a duobus prophetis, inunum congregansposuit.InIsaiaenimpropheta post Ezechiae describitur historiam: vox clamantis in deserto in Malachia vero: ecce mitto Angelum meum. Secundus igiturEvangelistaduasprophetiasposuitut abIsaiadictas,etadunamlectionemhoc referens, tacens vero a quo dicaturecce mittoAngelum. Augustinus de quaest. novi et Veter. Testam:Sciensenimomniaadauctorem referenda,dictahaecadIsaiamrevocavit, qui sensum istum prior intimaverat. Denique post verba Malachiae statim subiecitdicensvoxclamantisindeserto:ut iungeret verba utriusque prophetae ad
Jerome:Hierom.adPammach,Epist57:Butthisis not written in Isaiah, but in Malachi, the lastofthe twelveprophets.
Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Butitmay besaidthatitisamistakeofthewriter.Otherwiseit maybesaidthathehascompressed[p.7]intoone, two prophecies delivered in different places bytwo prophets for in the prophet Isaiah it is writtenafter thestoryofHezekiah,"Thevoiceofonecryinginthe wilderness" but in Malachi, "Behold, I send mine angel."TheEvangelisttherefore,takingpartsoftwo prophecies,hasputthemdownasspokenbyIsaiah, and refers them here to one passage, without mentioning, however, by whom it is said,"Behold,I sendmineangel." Pseudo-Aug., Quaest. nov. et vet. Test. lvii:For knowing that all things are to be referred totheir author,hehasbroughtthesesayingsbacktoIsaiah, whowasthefirsttointimatethesense.Lastly,after thewordsofMalachi,heimmediatelysubjoins,"The voice of one crying in the wilderness," in orderto connectthewordsofeachprophet,belongingasthey
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unum sensum pertinentia, sub prioris prophetaepersona. Beda:Velaliterintelligendumest:quiaetsi nonhaecverbainveniunturinIsaia,sensus tamen eorum invenitur in multisaliislocis et manifestius in hoc quod subiunxitvox clamantis in deserto. Nam quod dixit MalachiasmittendumAngelumantefaciem domini, qui praepararet vias eius,hocest quod dixit Isaias vocem clamantis in deserto audiendam, quae diceret parate viam domini. In utraque autem sententia similiter paranda via domini praedicatur. Potuit autem fieri ut animo Marci Evangelium conscribentis pro Malachia Isaiasoccurrerit,utfierisoletquodtamen sineulladubitationeemendaret,saltemab aliis admonitus, qui ipso adhuc incarne vivente legere potuerunt nisi cogitaret, recordationi suae, quae sancto spiritu regebatur, non frustra occurrissealiudpro alionomenprophetae.Siceniminsinuatur quaecumque per prophetas spiritus sanctus dixit, et singula esse omnium,et omniasingulorum. Hieronymus vox pneumatos agiu, per Malachiamadpatremsonatdefilio,quiest
do to one meaning, under the person of theelder prophet. Bede: Or otherwise, we must understand, that althoughthesewordsarenotfoundinIsaiah,stillthe sense of them is found in many other places,and most clearly in this which he has subjoined,"The voiceofonecryinginthewilderness."Forthatwhich Malachi has called, the angel to be sentbeforethe face of the Lord, to prepare His way, isthesame thingasIsaiahhassaidistobeheard,"thevoiceof onecryinginthewilderness,saying,Prepareyethe wayoftheLord."Butineachsentencealike,theway oftheLordtobepreparedisproclaimed.Itmaybe, too, that Isaiah occurred to the mind of Mark, in writing his Gospel, instead of Malachi, as often happens which he would, however, without doubt correct, at least when reminded by other persons, who might read his work whilst he was yet in the flesh unless he though that, since his memorywas then ruled by the Holy Spirit, it was notwithouta purposethatthenameofoneprophethadoccurred tohiminsteadofanother.Forthuswhatsoeverthings the Holy Spirit spoke by the prophets are implied eachtohavebelongedtoall,andalltoeach.
Jerome:ByMalachi,therefore,thevoiceoftheHoly Spirit resounds to the Father concerning theSon,

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faciespatris,undeagnitusest.
who is the countenance of the Father by which He hasbeenknown. Bede:ButJohniscalledanangelnotbycommunity ofnature,accordingtotheheresyofOrigen[ed.note: Origentaughtthatallrationalbeings,angels,devils, and men, were of one nature, differing only inrank and condition, according to their deserts (inJoan, tom. ii, 17) and capable of change: that menhad oncebeenangels:thatangelstookhumannatureto serve man, and that St. John Baptistwasanangel, quotingthistext.(inJoan,ii,25.)vHuet,Orig.II,qu.5, No.14,24,25],butbythedignity[p.8]ofhisoffice for angel in Greek is in Latin, nuntius (note: messenger),bywhichnamethatmanisrightlycalled, whowassentbyGod,thathemightbearwitnessof thelight,andannouncetotheworldtheLord,coming inthefleshsinceitisevidentthatallwhoarepriests maybetheirofficeofpreachingtheGospelbecalled angels,astheprophetMalachisays,"Thelipsofthe priestkeepknowledge,andtheyseekthelawathis mouth,becauseheistheAngeloftheLordofhosts." [Mal2:7] Theophylact: The Forerunner of Christ, therefore,is callanangel,onaccountofhisangeliclifeandlofty reverence.Again,wherehesays,"Beforethyface,"it isasifhesaid,Thymessengerisnearthee:whence is shewn the intimate connection of the Forerunner
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Beda:AngelusautemvocaturIoannes,non naturaesocietate,iuxtahaeresimOrigenis, sedofficiidignitate:AngelusenimGraece, Latine nuntius dicitur quo nomine recte appellari potuit homo ille qui fuitmissusa Deo,uttestimoniumperhiberetdelumine, et venientem in carne dominum mundo nuntiaret: cum constet omnes qui sacerdotio funguntur ob evangelizandi officium Angelos posse vocari, dicente propheta Malachia: labia sacerdotis custodiuntscientiametlegemrequiruntex ore eius, quia Angelus est domini exercituum.
Theophylactus: Praecursor igitur Christi Angelusdiciturproptervitamangelicamet reverentiamexcelsam.Quodautemdicitur ante faciem tuam, hoc significat quasi diceret, iuxta te est nuntius tuus unde
ostenditur propinquitas praecursoris ad Christum:etenimiuxtaregesambulantqui propinquisuntmagis. Sequiturquipraeparabitviamtuamantete: per Baptismum enim praeparavit animas Iudaeorum,utChristumsusciperent. Hieronymus: Vel via domini qua ad homines ingreditur, poenitentia est, per quam Deus ad nos descendit, et nosad illum ascendimus: hinc autem initium praedicationis Ioannis fuit: poenitentiam agite. Beda:SicutautemIoannesAngeluspotuit vocari pro eo quod faciem domini evangelizandopraevenititarecteappellari et vox potuit, quia verbum Dei sonando praeibatunde Sequiturvoxclamantisindeserto.Constat enim quod unigenitus filius verbumpatris vocatur et ex ipsa nostra locutione cognoscimus quia prius vox sonat, ut verbumpostmodumpossitaudiri.
withChristforthosewalknexttokingswhoaretheir greatestfriends.
There follows, "Who will prepare thy way before thee."Forbybaptismhepreparedthemindsofthe JewstoreceiveChrist. Pseudo-Jerome:Or,"thewayoftheLord,"bywhich He comes into men, in penitence, by which God comesdowntous,andwemountuptoHim.Andfor this reason the beginning of John's preachingwas, "Repentye."
Bede: But as John might be called an angel, becausehewentbeforethefaceoftheLordbyhis preaching,sohemightalsoberightlycalledavoice, because,byhissound,heprecededtheWordofthe Lord. Wherefore there follows, "The voice of onecrying, &c." For it is an acknowledged thing that theOnlyBegottenSoniscalledtheWordoftheFather,and evenwe,fromhavingutteredwordsourselves,know thatthevoicesoundsfirst,inorderthatthewordmay afterwardsbyheard.
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Hieronymus:Diciturautemvoxclamantis, quia clamor ad surdos, et longepositos, sive cum indignatione fieri solet quae Iudaico certum est populo evenisse,dum longe est a peccatoribus salus et aures suasobturaveruntsicutaspidessurdae:et indignationem, et iram, et tribulationema Christoaudiremeruerunt. Chrysostomus. Per hoc autem quod dicitur in deserto, manifeste ostendit prophetia, non in Ierusalem divina fieri dogmata,sedindeserto.Quodimplebatur ad litteram, Ioanne Baptista in deserto IordanisverbiDeiapparitionemsalutiferam praedicante. Ostendit etiam sermo propheticus praeter desertum quod a Moyseostensumfuit,ubisemitasfaciebat, aliud esse desertum, in quopraesentem essesalutemChristipraedicabat. Hieronymus. Vel in deserto fit vox,et clamor, quia deserti erant a spiritu Dei, sicut domus vacans et scopata deserti etiamapropheta,regeatquesacerdote. Beda: Quid autem clamaret aperiturcum subditur parate viam domini, rectasfacite
Pseudo-Jerome: But it is called "the voice of one crying,"forwearewonttouseacrytodeafpersons, and to those afar off, or when we areindignant,all which things we know applied to the Jews for "salvationisfarfromthewicked,"andthey"stopped their ears like deaf adders," and deserved to hear "indignation,andwrath,andtribulation"fromChrist.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But the prophecy, by saying, "In the wilderness," plainly shewsthatthedivineteachingwasnotinJerusalem, butinthewilderness,whichwasfulfilledto[p.9]the letterbyJohntheBaptistinthewildernessofJordan, preaching the healthful appearing of the Wordof God.Thewordofprophecyalsoshews,thatbesides the wilderness, which was pointed out byMoses, wherehemadepaths,therewasanotherwilderness, inwhichitproclaimedthatthesalvationofChristwas present. Pseudo-Jerome: Or else the voice and thecryisin thedesert,becausetheyweredesertedbytheSpirit ofGod,asahouseempty,andsweptoutdeserted alsobyprophet,priest,andking. Bede: What he cried is revealed, in that which is subjoined,"PrepareyethewayoftheLord,makehis
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semitas eius. Omnis enim qui fidem rectam,etoperabonapraedicat,quidaliud quamvenientidominoadcordaaudientium viam parat, ut haec scilicet corda vis gratiaepenetret,etlumenveritatisillustret? Rectas autem semitas facit, dummundas in animo cogitationes per sermonem praedicationisformat. Hieronymus. Vel aliter. Parate viam domini hoc est, poenitentiam agite, et praedicate: rectas facite semitas eius,ut via regia incedentes proximos nostros ut nos,etnosmetipsosutproximosdiligamus: qui enim semetipsum diligit, et non diligit proximum,addexteramdeclinat:nammulti beneagunt,sedbenenoncorrigunt,utfuit Helietquisemetipsumodiens,proximum diligitadsinistramdivertit:multienimbene corrigunt, sed non bene agunt, ut fuerunt ScribaeetPharisaei.Semitaeautempost viamsequuntur,quiamandatamoraliapost poenitentiamexplanantur. Theophylactus. Vel via est novum testamentum, semitae vero vetus, quasi attritum: ad viam enim necesse erat praeparari,scilicetadnovumtestamentum veteris autem testamenti semitas rectas
pathsstraight."Forwhosoeverpreachesarightfaith andgoodworks,whatelsedoeshebutpreparethe way for the Lord's coming to the hearts ofHis hearers, that the power of grace might penetrate thesehearts,andthelightoftruthshineinthem?And the paths he makes straight, when he formspure thoughtsinthesoulbythewordofpreaching.
Pseudo-Jerome:Orelse,"Prepareyethewayofthe Lord," that is, act out repentance and preach it "make his paths straight," that walking in theroyal road,wemayloveourneighboursasourselves,and ourselves as our neighbours. For he who loves himself, and loves not his neighbour, turnsasideto the right for many act well, and donotcorrecttheir neighbour well, as Eli. He, on the other hand,who, hatinghimself,loveshisneighbour,turnsasidetothe left for many, for instance, rebuke well, but actnot well themselves, as did the ScribesandPharisees. "Paths"arementionedafterthe"way"becausemoral commandsarelaidopenafterpenitence.
Theophylact: Or, the "way" is the NewTestament, andthe"paths"aretheOld,becauseitisatrodden path. For it was necessary to be prepared forthe way,thatis,fortheNewTestamentbutitwasright that the paths of the Old Testament should be
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fierioportebat.
straightened.
Lectio 3 4 [] . 5 , ' . 6 , . 7 , , : 8 , . 4.Johndidbaptizeinthewilderness, andpreachthebaptismofrepentance fortheremissionofsins.5.Andthere went out unto him all the landof Judaea, and they of Jerusalem,and wereallbaptizedofhimintheriverof Jordan, confessing their sins. 6.And John was clothed with camel'shair, and [p. 10] with a girdle of askin abouthisloinsandhedideatlocusts and wild honey 7. And preached, saying, "There cometh one mightier than I after me, the latchetofwhose shoesIamnotworthytostoopdown and unloose. 8. I indeed have baptized you with water: but heshall baptizeyouwiththeHolyGhost."
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Hieronymus: Secundum praemissam Isaiae prophetiam via domini a Ioanne paratur per fidem et Baptismum et poenitentiam rectae semitae fiunt per austera indicia vestis cilicinae, et zonae pelliceae, et cibilocustini, et mellis silvestris, et humillimae vocisunde diciturfuitIoannesindeserto.Ioannesenim,et Iesus quaerunt quod in desertoamissumest ubivicitDiabolus,ibivinciturubicecidithomo, ibi exurgit. Ioannes autem gratia Dei interpretaturagratiaautemnarratioincipit SequiturenimbaptizansperBaptismumenim gratia datur, qua peccata gratisdimittuntur. Quod autem consummatur per sponsum, initiaturperparanymphum:undecatechumeni, hoc est instructi, incipiunt persacerdotem,et chrismantur per episcopum et ad hoc designandum subditur et praedicans Baptismum poenitentiae in remissionem peccatorum.
Pseudo-Jerome: According to the abovementionedprophecyofIsaiah,thewayoftheLord is prepared by John, through faith,baptism,and penitence the paths are made straight by the rough marks of the hair-cloth garment,thegirdle ofskin,thefeedingonlocustsandwildhoney,and themostlowlyvoicewhenceitissaid,"Johnwas inthewilderness."ForJohnandJesusseekwhat is lost in the wilderness where the devil conquered,thereheisconqueredwheremanfell, thereherisesup. Butthename,John,meansthegraceofGod,and thenarrativebeginswithgrace.Foritgoesonto say, "baptizing." For by baptism grace isgiven, seeing that by baptism sins arefreelyremitted. But what is brought to perfection by the bridegroom is introduced by the friend of the bridegroom. Thus catechumens, (which word meanspersonsinstructed,)beginbytheministry of the priest, receive the chrismfromthebishop [ed. note: "Chrismantur." Chrism in theRoman Church,wasappliedtwiceatBaptism,andmore solemnly to the forehead by the Bishop at Confirmation. In the Eastern Church, it wasonly given once, at Confirmation, and bytheBishop only. In the French Church, it was givenonce, usually at Baptism, by the Priest, but if forany reason omitted, by the Bishop at Confirmation,
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seeBingham,Antiq.b.,xii,e.2,2].Andtoshew this, it is subjoined, "And preachingthebaptism ofrepentance,&c." Beda. Liquet quia Ioannes Baptismum poenitentiae non solum praedicavit, verum etiam quibusdam dedit sed Baptismum in remissionem peccatorum dare non potuit remissioetenimpeccatoruminsoloBaptismo Christinobistribuitur.Diciturergopraedicans Baptismum poenitentiae in remissionem peccatorum: quoniam Baptismum quod peccata solveret, quia dare non poterat, praedicabat:utsicutincarnatumverbumpatris praecurrebat verbo praedicationis, ita Baptismum poenitentiae quo peccata solvuntur praecurreret suo Baptismate, quo peccatasolvinonpossunt. Theophylactus: Baptisma Ioannis non habebat remissionem peccatorum, sed poenitentiam solam afferebat hominibus: praedicabatergoBaptismapoenitentiae,hoc est quo duceret Baptismus poenitentiae, nempe in remissionem peccatorum, ut hiqui poenitentiam agentes, Christum reciperent, remissionemreciperentpeccatorum. Bede: It is evident that John not only preached, butalsogavetosomethebaptismofrepentance buthecouldnotgivebaptismfortheremissionof sins [ed. note: vol 1, p. 97, note A]. Forthe remission of sins is only given to us bythe baptism of Christ. It is therefore only said, "Preaching the baptism of repentance for the remission of sins" for he "preached" abaptism whichcouldremitsins,sincehecouldnotgiveit. Wherefore as he was the forerunner of the Incarnate Word of the Father, by thewordofhis preaching, so by his baptism, which couldnot remit sins, he preceded that baptism, [p. 11]of penitence,bywhichsinsareremitted. Theophylact: The baptism of John had not remission of sins, but only brought men to penitence.Hepreachedthereforethebaptismof repentance,thatis,hepreachedthattowhichthe baptism of penitence led, namely, remission of sins, that they who in penitencereceivedChrist, mightreceiveHimtotheremissionoftheirsins.
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Hieronymus: Per Ioannem autem sicutper amicumsponsiinducitursponsaadChristum, sicutperpuerumRebeccaadIsaacunde
Pseudo-Jerome: Now by John as by the bridegroom'sfriend,thebrideisbroughttoChrist, as by a servant Rebecca was broughttoIsaac [Gen24:61]wherefore there follows, "And there went out tohimall,&c. For"confessionandbeautyareinhispresence," [Ps96:6]thatis,thepresenceofthebridegroom. And the bride leaping down from her camel signifies the Church, who humbles herself on seeingherhusbandIsaac,thatis,Christ.Butthe interpretation of Jordan, where sins arewashed away, in 'an alien descent.' For we heretofore alienstoGodbypride,arebythesignofBaptism made lowly, and thus exalted on high [ed. note: seeSt.CyrilofJerus.,Cat.xx,4-7]. Bede:Anexampleofconfessingtheirsinsandof promisingtoleadanewlife,isheldouttothose whodesiretobebaptized,bythosewordswhich follow,"confessingtheirsins." Chrys." Because indeed John preached repentance, he wore the marks ofrepentancein hisgarmentandinhisfood. Whereforetherefollow,"AndJohnwasclothedin camel'shair."
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Sequitur et egrediebatur ad illum omnis Iudaea regio, et Hierosolymitae universi, et baptizabantur ab illo in Iordane flumine: confessio enim, et pulchritudo in conspectu eius. Scilicet sponsi. Desilit enim sponsade camelo, cum humiliat se nunc Ecclesia viso viro Isaac, idest Iesu Christo. Iordanisautem descensio aliena interpretatur, ubi peccata abluuntur. Nos enim olim alienati a Deoper superbiam, per Baptismi symbolum humiliati erigimurinalta. Beda: Exemplum autem hinc sumitur confitendi peccata, ac meliorem vitam promittendi,eisquiBaptismadesiderant,per hocquodsubditurconfitentespeccatasua. Chrysostomus in Matth: Quia veroIoannes poenitentiam praedicabat, poenitentiaesigna gerebatinvestituetcibounde Sequitur et erat Ioannes vestitus pilis camelorum.
Beda: Pilis, inquit, vestitus, non lana. Aliud austeraevestisindiciumest,aliudluxuriaeest mollioris. Zona autem pellicea, quaaccinctus fuit,utElias,mortificationisindiciumest.Porro quod Sequitur et locustas et mel silvestreedebat, habitatori solitudinis congruum est, ut non deliciasciborum,sednecessitatemhumanae carnisexpleret. Hieronymus:VestisautemIoannisetcibuset potus totam austeram vitam praedicantium significat, et futuras gentes ad gratiamDei, quae est Ioannes, intus et foris esse coniungendas: pilis enim cameli divites gentium significantur, et zona pellicea pauperesmundomortui,etlocustiserrantibus sapientes huius mundi qui stipulas Iudaeis aridasrelinquentes,frumentamysticacurribus trahunt,etincalorefideisaltusinaltumdant,et melle silvestri fideles inspirati deincultasilva saginantur.
Bede:Itsays,clothedinagarmentofhair,notin woollen clothes the former is the mark ofan austere garb, the latter of effeminate luxury. But the girdle of skins, with which he was girt,like Elias,isamarkofmortification. Andthismeat,"locustsandwildhoney,"issuited toadwellerinthewilderness,sothathisobjectin eatingwasnotthedeliciousnessofmeats,butthe satisfyingofthenecessityofhumanflesh. Pseudo-Jerome:ThedressofJohn,hisfood,and employment, signifies the austere life of preachers,andthatfuturenationsaretobejoined to the grace of God, which is John,bothintheir minds and in externals. For by camel's hair,is meant the rich among the nations and bythe girdleofskin,thepoor,deadtotheworldandby thewanderinglocusts,thewisemenofthisworld who, leaving the dry stalks to theJews,drawoff withtheirlegsthemysticgrain,andinthewarmth oftheir[p.12]faithleapuptowardsheavenand thefaithful,beinginspiredbythewildhoney,are full-fedfromtheuntilledwood. Theophylact: Or else The garment of"camel's hair" was significative of grief, forJohnpointed out, that he who repented should mourn. For
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Theophylactus: Vel aliter. Vestis de pilis camelorum doloris erat ostensivum,innuente Ioanne, quod poenitentem dolere oportet.
Ioanne, quod poenitentem dolere oportet. Dolorem enim saccus significat, zona vero pellicea mortificationem Iudaici significat populi esca autem Ioannis non solum abstinentiam notat, sed etiam est indicium spiritualisescae,quatuncpopulusvescebatur, non quid altum intelligens, sed tameninalta saliens, iterumque se deprimens: talisenim estlocusta,inaltumsaliens,etiterumcadens. Sicigituretmellequidemvescebaturpopulus quod erat ex apibus natum, scilicet ex prophetis, non tamen domesticum, sed silvestre: habebant enim ScripturasHebraei, sicut mel quoddam sed non bene intelligebant. Gregorius Moralium: Vel ipsa ciborum specie designavit dominum quem praevenit qui, quia infructuosae gentilitatis dulcedinem sumpsit, mel silvestre edit quia vero Iudaeorum plebem in suo corpore ex parte convertit,incibolocustasaccepit,quaesubito saltus dantes, protinus ad terram cadunt. Saltus enim Iudaei dabant, cum praecepta dominiseimplerepromitterentsedadterram cadebant, cum per prava opera hoc se audisse denegarent. Habebant ergo saltum pervocemetcasumperactionem.
out, that he who repented should mourn. For sackcloth signifies grief but the girdle of skins shewsthedeadstateoftheJewishpeople.The foodalsoofJohnnotonlydenotesabstinence,but also shews forth the intellectual food, whichthe people then were eating, without understanding any thing lofty, but continuallyraisingthemselves onhigh,andagainsinkingtotheearth.Forsuch isthenatureoflocusts,leapingonhighandagain falling. In the same way the people atehoney, which had come from bees, that is, fromthe prophets it was not however domestic,butwild, for the Jews had the Scriptures, which areas honey,butdidnotrightlyunderstandthem.
Gregory,Moral.,xxxi,25:Or,bythekinditselfof hisfoodhepointedouttheLord,ofwhomhewas theforerunnerforinthatourLordtooktoHimself thesweetnessofthebarrenGentiles,heatewild honey. In that He in His own person partly converted the Jews, He received locustsforHis food,whichsuddenlyleapingup,atoncefalltothe ground. For the Jews leaped up when they promisedtofulfilthepreceptsoftheLordbutthey fell to the ground when, by their evil works,they affirmedthattheyhadnotheardthem.Theymade thereforealeapupwardsinwords,andfelldown bytheiractions.
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Beda: Potest etiam habitus, etvictusIoannis qualitatem internae conversationis eius exprimere: namque austerioribus utebatur indumentis, quia vitam peccantium non blandimentis fovit, sed vigore asperae invectionis increpavit: zonam pelliceam habebat circa lumbos, quia carnem suam crucifixitcumvitiisetconcupiscentiislocustas et mel silvestre edebat, quia dulcequiddam sapiebat turbis praedicatio eius, existimante populo ne ipse esset Christus sed potius finem sortita est, intelligentibus eius auditoribus quia non ipse Christus, sed praecursor,etprophetaessetChristi.Inmelle etenimdulcedo,inlocustisestalacervolatus unde Sequitur et praedicabat dicens: veniet fortior mepostme. Glossa: Hoc dicebat ad removendumturbae opinionem, quae eum Christum esse credebat fortiorem autem Christum esse praenuntiat,quiremissuruseratpeccata,quod ipsefacerenonvalebat. HieronymusQuisetiamfortiorestgratiaqua abluuntur peccata, quam Ioannes significat?
Bede: The dress and food of John mayalso expressofwhatkindwashisinwardwalk.Forhe used a dress more austere than was usual, becausehedidnotencouragethelifeofsinners byflattery,butchidthembythevigourofhisrough rebukehehadagirdleofskinroundhisloins,for he was one, "who crucified his flesh withthe affections and lusts." [Gal 5:24] He usedtoeat locusts and wild honey, because his preaching hadsomesweetnessforthemultitude,whilstthe people debated whether he was the Christ himselfornotbutthissooncametoanend,when hishearersunderstoodthathewasnottheChrist, but the forerunner and prophet of Christ.Forin honeythereissweetness,inlocustsswiftnessof flight. Whencetherefollows,"Andhepreached,saying, therecomethonemightier[p.13]thanIafterme." Gloss.:Hesaidthistodoawaywiththeopinionof thecrowd,whothoughtthathewastheChristbut heannouncesthatChristis"mightierthanhe,"he wastoremitsins,whichhehimselfcouldnotdo.
Pseudo-Jerome: Who again is mightierthanthe grace, by which sins are washed away,which
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Ille nimirum qui septies et septuagiesdimittit peccata. Gratia quidem prior est, sedsemel dimittit peccata per Baptismummisericordia veroadmiserosabAdamusqueadChristum per septuaginta septem generationes, et usque ad centum quadraginta quatuor millia pervenit. Chrysostomus in Matth: Ne autem aestimaretur hoc secundum comparationem sui ad Christum dicere, subiungit cuiusnon sum dignus procumbens solvere corrigiam calceamentorum eius. Non est autemidem solverecorrigiamcalceamentorumeius,quod hicMarcusdicit,etcalceamentaportare,quod dicit Matthaeus. Et quidem narrationis ordinem prosequentes Evangelistae, nec in aliquo fallentes, dicunt utrumque Ioannem dixisse secundum alterum sensum commentantes vero circa hoc differenter exposuerunt unumquodque: corrigiam enim vocant ligamen calceamentorum. Ad excellentiam igitur potestatis Christi, et divinitatismagnitudinemextollendamhocdicit, acsidiceret:nequeinministriordinedeputari sufficienssum.Magnumenimestinhisquae sunt corporis Christi quasi procumbendo inferius attendere, et imaginem supernorum inferius videre, et solvere unumquodque
Johnsignifies?Hewhoseventimesandseventy times seven remits sins [Matt 18:22]. Grace indeed comes first, but remits sins onceonlyby baptism,butmercyreachestothewretchedfrom Adam up to Christ through seventy-seven generations,anduptoonehundredandforty-four thousand. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Butlest he should be thought to say this by way of comparing himself to Christ, he subjoins, "Of whomIamnotworthy,&c."Itisnothoweverthe samethingtoloosetheshoe-latchet,whichMark heresays,andtocarryhisshoes,whichMatthew says. And indeed the Evangelists followingthe order of the narrative, and not able toerrinany thing,saythatJohnspokeeachofthesesayings in a different sense. But commentators onthis passagehaveexpoundedeachinadifferentway. Forhemeansbythelatchet,thetieoftheshoe. He says this therefore to extol the excellenceof the power of Christ, and the greatness ofHis divinityasifhesaid,Noteveninthestationofhis servant am I worthy to be reckoned. For itisa great thing to contemplate, as it werestooping down, those things which belong to the body of Christ,andtoseefrombelowtheimageofthings above, and to untie each of those mysteries, about the Incarnation of Christ, which cannotbe
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inexplicabilium quae sunt circa mysterium incarnationis. Hieronymus:Calceamentumeniminextrema partecorporisest:infineenimadiustitiamest salvator incarnatus: unde per prophetam dicitur:inIdumaeamextendamcalceamentum meum. Gregorius in Evang:Calceamentaetiamex mortuis animalibus fiunt. Incarnatus ergo dominusveniensquasicalceatusapparuit,qui indivinitatesuamorticinanostraecorruptionis assumpsit.Velaliter.Mosapudveteresfuit,ut si quis eam quae sibi competeretaccipere uxorem nollet, ille ei calceamentum solveret qui ad hanc sponsus iure propinquitatis veniret. Recte ergo se indignum esse ad solvendam corrigiam calceamenti eius denuntiatacsiapertedicat:egoredemptoris vestigia denudare non valeo, quia sponsi nomenmihiimmeritusnonusurpo.
unravelled.
Pseudo-Jerome: The shoe is in the extremityof the body for in the end the IncarnateSaviouris coming for justice, whence it is said by the prophet,"OverEdomwillIcastoutmyshoe."[Ps 60:9] Gregory:Shoesalsoaremadefromtheskinsof dead animals. The Lord, therefore, coming incarnate,appearedasitwerewithshoesonHis feet,forHeassumedinHisdivinitythedeadskins ofourcorruption.Orelseitwasacustomamong theancients,thatifamanrefusedtotakeashis wife the woman whom he ought totake,hewho offeredhimselfasherhusbandbyrightofkindred took off that man's shoe. Rightly then doeshe proclaim himself unworthy to loose his shoelatchet,asifhesaidopenly,Icannot[p.14]make barethefeetoftheRedeemer,forIusurpnotthe nameoftheBridegroom,athingwhichisabove mydeserts. Theophylact: Some persons also understand it thus all who came to John, and werebaptized, throughpenitencewereloosedfromthebandsof theirsinsbybelievinginChrist.Johntheninthis
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Theophylactus: Intelligitur vero etiam sic. Omnes qui veniebant, et a Ioanne baptizabantur,perpoenitentiamsolvebantura ligamine peccatorum in Christum credendo.
Igitur omnium aliorum Ioannes sic solvebat corrigiam, idest vinculum peccatorum: Iesu vero non valuit corrigiam solvere, quianon invenitineopeccatum. Beda: Sic ergo Ioannes dominumnonadhuc manifestedominumautDeifilium,sedtantum virumsefortiorempraedicat.Nonenimrudes adhuc auditores tanti capiebant arcana sacramenti, quod filius Dei aeternus,homine assumpto ex virgine, denuo natus esset in mundum: sed paulatim per agnitionem glorificatae humilitatis introducendi erant ad fidem divinae aeternitatis: quibus tamen latenter Deum hunc esse verum declarans subdit ego baptizo vos in aqua, ille vero baptizabit vos in spiritu sancto. Cui enim dubium est nullum posse alium gratiam spiritussanctinisiDeumdare?
wayloosedtheshoe-latchetofalltheothers,that is, the bands of sin. But Christ'sshoe-latchethe wasnotabletounloose,becausehefoundnosin inHim. Bede:ThusthenJohnproclaimstheLordnotyet as God, or the Son of God, but onlyasaman mightier than himself. For his ignorant hearers were not yet capable of receiving the hidden things of so great a Sacrament, that theeternal SonofGod,havingtakenuponHimthenatureof man, had been lately born into the world ofa virginbutgraduallybytheacknowledgmentofHis glorifiedlowliness,theyweretobeintroducedto thebeliefofHisDivineEternity.Tothesewords, however,hesubjoins,asifcovertlydeclaringthat hewasthetrueGod,"Ibaptizeyouwithwater,but heshallbaptizeyouwiththeHolyGhost."Forwho can doubt that none other but God cangivethe graceoftheHolyGhost. Jerome:Forwhatisthedifferencebetweenwater andtheHolyGhost,whowasborneovertheface of the waters? Water is the ministry ofmanbut theSpiritisministeredbyGod. Bede: Now we are baptized by the Lordinthe Holy Ghost, not only when in the day ofour
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Hieronymus:Quideniminterestinteraquam et spiritum sanctum qui ferebatur super aquas?Aquaministeriumesthominis,spiritus veromysteriumDeiest. Beda: Baptizamur autem a domino inspiritu sancto, non solum cum in die Baptismatis
fonte vitae in remissionem peccatorum abluimur, verum etiam quotidie per gratiam eiusdemspiritusadagendaquaeDeoplacent accendimur.
baptism,wearewashedinthefountoflife,tothe remissionofoursins,butalsodailybythegrace of the same Spirit we are inflamed, todothose thingswhichpleaseGod.
Lectio 4 9 . 10 : 11 , , . 9.Anditcametopassinthosedays,that JesuscamefromNazarethofGalilee,and was baptized of John in Jordan. 10.And straightwaycomingupoutofthewater,he saw the heavens opened, and the Spirit likeadovedescendinguponhim:11.And there came a voice from heaven, saying, "Thou art My beloved Son, in whom Iam wellpleased."
Hieronymus: Marcus Evangelista, sicut cervus ad fontes aquarum desiderans, saltusinplanisetarduisdat,etvelutapis mellifluafloressummatimdegustatunde
Pseudo-Jerome: Mark the Evangelist, like a hart, longing [p. 15] after the fountains of water, leaps forwardoverplaces,smoothandsteepand,asabee laden with honey, he sips the tops of theflowers.
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a Nazareth venientem Iesum enarravit dicens et factum est in diebusillis,venit IesusaNazarethGalilaeae,etbaptizatus estaIoanneinIordane. Chrysostomus: Alterum siquidem Baptisma ordinans, ad Ioannis venit Baptisma quod respectu sui Baptismi incompletum erat, a Iudaico vero Baptismate alienum, tamquam in amborummedioexistens,utperBaptismi naturam ostendat, quia non in peccati remissionem baptizatur, aut quasi indigens spiritus sancti acceptione: his enimambobusBaptismaIoanniscarebat. Baptizatus est autem ut notus omnibus fieret, et in eum crederent et ad implendum omnem iustitiam, quae est observatio mandatorum: mandatum siquidem erat hominibus Baptismum subireprophetae. Beda: Baptizatus est, et utBaptismate suo Ioannis Baptisma comprobaretur, et ut Iordanis aquam sanctificans, per descensionem columbae, spiritus sancti in lavacro credentium monstraret adventumunde
Wherefore he hath shewn us in his narrative Jesus comingfromNazareth,saying,"Anditcametopassin thosedays,&c."
Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Forasmuch asHewasordaininganewbaptism,Hecametothe baptismofJohn,which,inrespectofHisownbaptism, wasincomplete,butdifferentfromtheJewishbaptism, as being between both. He did this that Hemight shew, by the nature of His baptism, that Hewasnot baptizedfortheremissionofsins,noraswantingthe reception of the Holy Ghost: for the baptism ofJohn wasdestituteofboththese.ButHewasbaptizedthat Hemightbemadeknowntoall,thattheymightbelieve onHimand"fulfilallrighteousness,"whichis"keeping ofthecommandments:"forithasbeencommandedto menthattheyshouldsubmittotheProphet'sbaptism.
Bede, in Marc., i, 4: He was baptized, thatbybeing baptized Himself He might shew His approval of John'sbaptism[ed.note:voli,pl109,noteh],andthat, bysanctifyingthewatersofJordanthroughthedescent of the dove, He might shew the coming oftheHoly Ghostinthelaverofbelievers.
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Sequitur et statim ascendens deaqua, vidit apertos caelos, etspiritumsanctum tamquam columbam descendentem, et manenteminipso.Aperiunturautemcaeli non reseratione elementorum, sed spiritualibus oculis, quibus Ezechiel in principio voluminis sui eosapertosesse commemorat. Hoc autem, quodapertos caelos post Baptisma vidit, nostriutique gratia factum est, quibus perlavacrum regenerationis ianua panditur regni caelestis. Chrysostomus in Matth: Vel ut de caelishominibussanctificatiotribuatur,ac terrenacaelestibusconiungantur.Spiritus autem sanctus super eum descendisse dicitur,nontamquamtuncprimumadeum accesserit (non enim ab eo umquam fuerat derelictus), sed ut ostenderet Christum qui a Ioanne praedicabatur, tamquam digito quodam fidei omnibus demonstratum. Beda: Quod etiam in Baptismum descendere visus est spiritus sanctus, signum erat conferendae nobis in Baptismogratiaespiritualis.
Whencetherefollows,"Andstraightwaycomingupout ofthewater,hesawtheheavensopened,andtheHoly Spiritlikeadovedescending,andrestinguponhim." But the heavens are opened, not by theunclosingof the elements, but to the eyes of the spirit, towhich Ezekiel in the beginning of his bookrelatesthatthey wereopenedorthatHisseeingtheheavensopened after baptism was done for our sakes, towhomthe doorofthekingdomofheavenisopenedbythelaver ofregeneration.
Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Orelse,that fromheavensanctificationmightbegiventomen,and earthlythingsbejoinedtoheavenly.ButtheHolySpirit issaidtohavedescendeduponHim,notasifHethen first came to Him, for He never hadleftHimbutthat HemightshewforththeChrist,Whowaspreachedby John,andpointHimouttoall,asitwerebythefinger offaith.
Bede: This event also, in which the HolyGhostwas seen to come down upon baptism, was a sign of spiritualgracetobegiventousinbaptism.
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Hieronymus: Haec est unctio Christi secundum carnem, scilicet spiritus sanctus, de qua dicitur: unxit te Deus Deustuusoleolaetitiaepraeconsortibus tuis. Beda: Bene autem in speciecolumbae descendit spiritus sanctus, quodmultum simplex est animal, atque a malitiafellis alienum, ut figurate nobisinsinuaretquia simplicia corda quaerit, nec habitare dignaturinmentibusimpiis. Hieronymus: In specie etiamcolumbae spiritussanctusdescendit,quiaincantico de Ecclesia canitur: sponsamea,amica mea,dilectamea,columbamea.Sponsa in patriarchis, amica in prophetis, proxima in Ioseph, et mea dilecta in Ioanne Baptista, columba in Christoet apostolis,quibusdicitur:estoteprudentes sicut serpentes, et simplices sicut columbae. Beda:Seditautemcolumbasupercaput Iesu, ne quis putaret vocem patris ad Ioannemfactam,nonaddominum.Bene autem addidit manentem in ipso: hoc
Pseudo-Jerome: But this is the anointing of Christ accordingto[p.16]theflesh,namely,theHolyGhost, ofwhichanointingitissaid,"God,eventhyGod,hath anointed thee with the oil of gladness above thy fellows."[Ps45:7] Bede:WellindeedintheshapeofadovedidtheHoly Ghost come down, for it is an animal of great simplicity,andfarremovedfromthemaliceofgall,that in a figure He might shew us that He looks outfor simplehearts,anddeignsnottodwellinthemindsof thewicked. Pseudo-Jerome:Again,theHolyGhostcamedownin the shape of a dove, because in the Canticlesitis sung of the Church: "My bride, my love,mybeloved, my dove." "Bride" in the Patriarchs, "love" inthe Prophets,"nearofkin"inJosephandMary,"beloved" inJohntheBaptist,"dove"inChristandHisApostles: to whom it is said, "Be ye wise as serpents,and harmlessasdoves."[Matt.10:16]
Bede:NowtheDovesatontheheadofJesus,lestany one should think that the voice of the Fatherwas addressedtoJohnandnottoChrist.Andwelldidhe add,"abidingonHim"forthisispeculiartoChrist,that
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enimestChristospecialeutimplenseum semelspiritussanctusnunquamrecedat. Nam fidelibus eius ad signa virtutum, et miracula facienda aliquando gratia spiritusconfertur,aliquandotolliturquibus tamen ad operationem pietatis et iustitiae, ad amorem Dei et proximi conservandum numquam gratia spiritus abest.Ipsumautemquibaptizanduscum aliisadIoannemvenit,verumessefilium Dei in spiritu sancto baptizarevolentem voxpatrisdocuitunde Sequituretvoxfactaestdecaelis:tues filiusmeusdilectus,intecomplacui.Non autemperhocipsefiliusquodnesciebat docetur sed nobis quid credere debeamusostenditur. Augustinus de Cons. Evang: Unde Matthaeus ait dictum esse: filiusmeus dilectus, quia ostendere voluit ad id valere quod dictum est: hic est filius meus, ut illis potius qui audiebant indicaretur,quodipsefiliusessetDei.Si autem quaeris quid horum in illavoce sonuerit quodlibet accipe, dummodo intelligas eos qui non eamdem locutionem retulerunt, eamdem retulisse
the Holy Ghost once filling Him should neverleave Him.ForsometimestoHisfaithfuldisciplesthegrace oftheSpiritisconferredforsignsofvirtue,andforthe working of miracles, sometimes it is takenaway thoughfortheworkingofpietyandrighteousness,for thepreservationoflovetoGodandtoone'sneighbour, thegraceoftheSpiritisneverabsent.Butthevoiceof theFathershewedthatHeHimself,whocametoJohn tobebaptizedwiththeother,wastheverySonofGod, willingtobaptizewiththeHolySpirit,
whence there follows, "And there came avoicefrom heaven, Thou art my beloved Son, in thee I am well pleased."NotthatthisinformedtheSonHimselfofa thingofwhichHewasignorant,butitshewstouswhat weoughttobelieve. Augustine, de Con. Ev., ii, 14: Wherefore Matthew relatesthatthevoicesaid,"ThisismybelovedSon" forhewishedtoshewthatthewords,"ThisisMySon," were in fact said, that thus the persons whoheardit mightknowthatHe,andnotanother,wastheSonof God.Butifyouaskwhichofthesetwosoundedforthin thatvoice,takewhichyouwill,onlyremember,thatthe Evangelists, though not relating the same form of speaking, relate the same meaning. And that God delighted Himself in His Son, we are reminded in
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sententiam.QuodautemDeusinfiliosibi placuisse videatur, admonemur ex eo quoddictumestintecomplacui. Beda:Nosquoquevoxeademdocuitper aquam ablutionis, et spiritum sanctificationis Dei posse filios effici mysterium etiam Trinitatis inBaptismate demonstratur. Filius baptizatur, spiritus descenditinspeciecolumbae,patrisvox filiotestimoniumperhibentisauditur. Hieronymus: Moraliter et nos de volubilitate mundi, odore florum, et munditie tracti, cum adolescentulispost sponsum currimus, et Baptismi sacramento de duobus fontibus dilectionis Dei et proximi, gratia remissionisabluimur,etascendentesspe caelestia secreta mundi cordis oculis intuemur.Dehincspiritumsanctumspiritu contrito et humiliato cum simplici corde descendentem ad mansuetos, et cum caritate numquam cadente manentem suscipimus. Et vox domini de caelisad nosaDeodilectosdirigitur:beatipacifici, quoniam filii Dei vocabuntur, et tunc in nobiscomplacetpatercumfilio,etspiritu sancto, quando efficimur unus spiritus
thesewords,"In[p.17]theeIamwellpleased."
Bede:Thesamevoicehastaughtus,thatwealso,by the water of cleansing, and by the Spirit of sanctification, may be made the sons of God.The mysteryoftheTrinityalsoisshewnforthinthebaptism the Son is baptized, the Spirit comes down inthe shape of a dove, the voice of the Fatherbearing witnesstotheSonisheard. Pseudo-Jerome:Morallyalsoitmaybeinterpretedwe also,drawnasidefromthefleetingworldbythesmell andpurityofflowers,runwiththeyoungmaidensafter thebridegroom,andarewashedinthesacramentof baptism,fromthetwofountainsoftheloveofGod,and of our neighbour, by the grace of remission, and mounting up by hope gaze uponheavenlymysteries with the eyes of a clean heart. Then we receiveina contrite and lowly spirit, with simplicity of heart, the HolySpirit,whocomesdowntothemeek,andabides inus,bythenever-failingcharity.Andthevoiceofthe LordfromheavenisdirectedtousthebelovedofGod "Blessedarethepeacemakers,fortheyshallbecalled thesonsofGod"[Matt.5:9]andthentheFather,with the Son and the Holy Spirit, is well-pleased with us, whenwearemadeonespiritwithGod.
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cumDeo.
Lectio 5 12 . 13 , , . 12.AndimmediatelythespiritdrivethHim intothewilderness.13.AndHewasthere in the wilderness forty days, temptedof Satan and was with the wildbeastsand theangelsministereduntoHim.
Chrysostomus in Matth: Quia Christus omniaaddoctrinamnostramoperabatur, etsustinebat,incepitpostBaptismumab eremi habitatione, et pugnavit contra Diabolum, ut unusquisque baptizatorum tentationes maiores patienter sustineat post Baptismum, nec turbetur tamquam praeterspemhoccontingente,sedomnia sustinens maneat triumphator. Etsienim Deuspermittattentationesfierimultisaliis modis, ob hoc etiam permittit, ut
Chrys.,Hom.inMatt.,xiii:BecauseallthatChristdid andsufferedwasforourteaching,HebeganafterHis baptismtodwellinthewilderness,andfoughtagainst the devil, that every baptized person mightpatiently sustaingreatertemptationsafterHisbaptism,norbe troubled, as if this which happened to Him was contrarytoHisexpectation,butmightbearupagainst allthings,andcomeoffconqueror.ForalthoughGod allows that we should be tempted for manyother reasons, yet for this cause also He allowsit,thatwe may know, that man when tempted is placed ina
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cognoscasquodhomotentatusinmaiori honore constituitur: non enim accedit Diabolusnisiubialiqueminmaiorihonore videritconstitutumetideodicituretstatim expulit eum spiritus in desertum.Propter hoc autem non ostendit eumsimpliciter euntemindesertum,sedexpulsum,uthoc intelligas fieri iuxta divinaedispositionis verbum: per quod etiam innuit nehomo seipsum in tentationem ingerat, sed aliunde in tentationem quasi expulsos victoresexistere. Beda: Verum ne cui veniret indubiuma quo eum spiritu expulsum diceret in desertum, consulte Lucas primo posuit quod Iesus plenus spiritu sancto regressusestaIordaneacdeindeintulit: etagebaturaspirituindesertum,nequid contra eum valuisse spiritus putaretur immundus qui plenus spiritu sancto, quo volebatdigrediens,quaevolebatagebat. Chrysostomus in Matth: Expulit autem eum spiritus in desertum: quia enim Diabolum ad tentandum provocare proponebat, non solum fame, sedetiam locooccasionemdedit:tuncenimmaxime Diabolus se ingerit, cum videt aliquos
station of greater honour. For the Devilapproaches not save where he has [p. 18] beheld one setina placeofgreaterhonourandthereforeitissaid,"And immediatelytheSpiritdroveHimintothewilderness." And the reason why He does not simplysaythatHe went into the wilderness, but was driven, isthatthou mayestunderstandthatitwasdoneaccordingtothe word of Divine Providence. By which alsoHeshews thatnomanshouldthrusthimselfintotemptation,but that those who from some other state areasitwere drivenintotemptation,remainconquerors.
Bede,inMarc.,1,5:Andthatnoonemightdoubt,by what spirit he said that Christ was driven into the wilderness, Luke has on purpose premised, that "JesusbeingfulloftheSpiritreturnedfromJordan," andthenhasadded,"andwasledbytheSpiritintothe wilderness" lest the evil spirit should be thoughtto haveanypoweroverHim,who,beingfulloftheHoly Spirit,departedwhitherHewaswillingtogo,anddid whatHewaswillingtodo. Chrys., in Matt., Hom., xiii: But the SpiritdroveHim intothewilderness,becauseHedesignedtoprovoke the devil to tempt Him, and thus gave Him an opportunitynotonlybyhunger,butalsobytheplace. For then most of all does the devil thrust himselfin, whenheseesmenremainingsolitary.
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solitariospermanentes. Beda:Seceditetiamindesertum,utnos doceat relictis mundi illecebris, et societate pravorum, divinis per omnia servire mandatis. Tentatur solus a Diabolo,utnobisinsinuet,quiaomnesqui voluntpievivereinChristo,persecutiones patiunturunde Sequitur et erat in deserto quadraginta diebus, et quadraginta noctibus, et tentabatur a Satana. Tentatur autem quadraginta diebus, et quadraginta noctibus, ut indicet quia quamdiu hic viventes domino servimus, siveprospera blandiantur, quod ad dies pertinet,seu adversa fiant, quod noctis figurae congruit, toto tempore adversarius adsit, qui iter nostrum tentando impedire non cessat: quadraginta enim dies etnoctes totumhuiussaeculitempusinsinuant:quia quadripartitusestmundus,inquodomino famulamur decem vero sunt praecepta per quorum observantiam contrahostem certamus decem autem quater ducta, quadragintafiunt. Bede:ButHeretiresintothedesertthatHemayteach us that, leaving the allurements of the world,andthe company of the wicked, we should in allthingsobey theDivinecommands.Heisleftaloneandtemptedby thedevil,thatHemightteachus,"thatallthatwilllive godlyinChristJesusshallsufferpersecution"[2Tim 3:12] ButHewastemptedfortydaysandfortynightsthatHe mightshewusthataslongaswelivehereandserve God,whetherprosperitysmileuponus,whichismeant by the day, or adversity smite us, whichagreeswith thefigureofnight,atalltimesouradversaryisathand, who ceases not to trouble our way by temptations. Whenceitfollows,"AndHewasinthewildernessforty daysandfortynights,andwastemptedofSatan."For "thefortydaysandfortynights"implythewholetimeof thisworld,fortheglobeinwhichweareservingGodis divided into four quarters. Again, there are Ten Commandments,byobservingwhichwefightagainst ourenemy,butfourtimestenareforty.[p.19]
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Sequitureratquecumbestiis. Chrysostomus: Hoc autem dicit ut ostendat quale erat desertum: invium enimerathominibus,etbestiisplenum. Sequitur et Angeli ministrabant ei.Post tentationem enim, et victoriam contra Diabolum,operatusesthominumsalutem. Et sicut apostolus dicit: Angeli in ministerium mittuntur propter eos qui hereditatemcapiuntsalutis.Notandumque est, quod vincenti tentationem assistunt Angeliministrantes. Beda: Considerandum etiam, quod Christus inter bestias commoratur ut homo, sed ministerio utitur angelico ut Deus. Et nos cum in eremo sanctae conversationis bestiales hominummores impolluta mente toleramus, ministerium Angelorum meremur a quibus corpore absoluti ad aeternam beatitudinem transferemur. Hieronymus: Vel tunc bestiaepacatae nobiscum sunt, sicut in arca animalia munda cum immundis, cum caro non
Therefollows,"andHewaswiththewildbeasts." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:ButHesays thistoshewofwhatnaturewasthewilderness,forit wasimpassablebymanandfullofwildbeasts. Itgoeson"andangelsministereduntoHim."Forafter temptation,andavictoryagainstthedevil,Heworked the salvation of man. And thus the Apostle says, "Angels are sent to minister for them who shall be heirsofsalvation."[Heb1:14]Wemustalsoobserve, thattothosewhoconquerintemptationangelsstand nearandminister.
Bede:ConsideralsothatChristdwellsamongthewild beasts as man, but, as God, uses the ministry of Angels. Thus, when in the solitude of a holylifewe bearwithunpollutedmindthebestialmannersofmen, we merit to have the ministry of Angels,bywhom, when freed from the body, we shallbetransferredto everlastinghappiness.
Pseudo-Jerome: Or then the beasts dwell with usin peace, as in the ark clean animals withtheunclean, when the flesh lusts not against the spirit. Afterthis,
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concupiscit adversus spiritum post hoc Angeli ministri mittuntur nobis, ut responsa et solatia cordibusvigilantibus dent.
ministeringAngelsaresenttous,thattheymaygive answersandcomfortstoheartsthatwatch.
Lectio 6 14 15 : . 14. Now after that John was put in prison, Jesus came into Galilee, preachingtheGospelofthekingdomof God, 15. And saying, "The time is fulfilled, and the kingdom of God isat hand: repent ye, and believe the Gospel."
Chrysostomus: Marcus Matthaeuminordine
Evangelista
Sequitur et ideo postquam dixit Angelos ministrare, subiungit postquam autem traditus est Ioannes, venit Iesus in Galilaeam. Post tentationes, et Angelos ministrantes recedit in Galilaeam,instruens
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The Evangelist Mark follows Matthew in his order,and thereforeafterhavingsaidthatAngelsminister,he subjoins, "But after that John was putintoprison, Jesus came, &c." After the temptation and the
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nosnonresistereviolentiismalignorum.
ministry of Angels, He goes back intoGalilee, teachingusnottoresisttheviolenceofevilmen. Theophylact: And to shew us that inpersecutions weoughttoretire,andnottoawaitthembutwhen wefallintothem,wemustsustainthem.
Theophylactus:Etutostendatnobisquod in persecutionibus decet recedere, etnon expectare cum vero inciderimus, decet sustinere. Chrysostomus: Recessit etiam ut ad doctrinam et sanationes seipsum conservaret priusquam pateretur hisque omnibus adimpletis, fieret obediensusque admortem. Beda: Ioanne tradito, recte incipitdominus praedicareunde Sequitur praedicans Evangelium regniDei. Desinente enim lege, consequenter oritur Evangelium.
Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Heretired alsothatHemightkeepHimselfforteachingandfor healing, before He suffered, and after fulfilling all thesethings,mightbecomeobedientuntodeath.
Bede:Johnbeingputinprison,fitlydoestheLord begin to preach: wherefore there follows, "Preaching the Gospel, &c." For when theLaw ceases,theGospelarisesinitssteps.[p.20] Pseudo-Jerome: When the shadow ceases, the truth comes on first, John in prison, the Lawin Judaea then, Jesus in Galilee, Paul among the GentilespreachingtheGospelofthekingdom.For to an earthly kingdom succeeds poverty, to the poverty of Christians is given an everlasting
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Hieronymus: Cessante umbra, adest veritas Ioannes in carcere, lex in Iudaea, Iesus in Galilaea, Paulus in gentibus praedicans Evangelium regni. Regnoenim terreno succedit paupertas, paupertati Christianorumregnumtribuitursempiternum.
Honor autem terrenus spumae aquae, vel fumo,velsomniocomparatur. Beda: Nemo autem putet traditionem Ioannis in carcerem statim post ieiunium quadragintadierumdominifactamquisquis enim Evangelium Ioannis legerit, inveniet dominum ante traditionem Ioannis multa docuisse, et multa miracula fecisse:habes enim in Evangelio ipsius: hoc fecit initium signorum Iesus et postea: necdum enim erat missus Ioannes in carcerem. Fertur autem quia cum legisset IoannesMatthaei, MarcietLucaevolumina,probaveritquidem textum historiae, et vera eos dixisse firmaverit, sed unius tantum anni, in quoet passus est, post carcerem Ioannis, historiam texuisse. Praetermisso itaque anno cuius acta a tribus expositafuerant, superioris temporis, antequam clauderetur Ioannesincarcere,gestanarravit.Cumergo dixisset Marcus, quia venit Iesus in Galilaeam, praedicans Evangelium regni, subiungit, dicens quoniam impletum est tempus,etappropinquabitregnumDei. Chrysostomus: Siquidem completo tempore, quando scilicet venit plenitudo temporis, misitque Deus filium suum,
kingdom but earthly honour is like the foamof water,orsmoke,orsleep. Bede:Letnoone,however,supposethattheputting of John in prison took place immediatelyafterthe forty days' temptation and the fast of theLordfor whosoever reads the Gospel of John willfind,that the Lord taught many things before the puttingof Johninprison,andalsodidmanymiraclesforyou haveinhisGospel,"Thisbeginningofmiraclesdid Jesus" [John 2:11] and afterwards, "for Johnwas notyetcastintoprison."[John3:24]Nowitissaid that when John read the books of Matthew,Mark, and Luke, he approved indeed the text ofthe history,andaffirmedthattheyhadspokentruth,but saidthattheyhadcomposedthehistoryofonlyone yearafterJohnwascastintoprison,inwhichyear also he suffered. Passing over then the year of which the transactions had been published bythe three others, he related the events of theformer period, before John was cast into prison. When therefore Mark had said that "Jesus came into Galilee, preaching the Gospel of thekingdom,"he subjoins,"saying,Sincethetimeisfulfilled,&c."
Pseudo-Chrys., vict. Ant. Cat. in Marc.:Sincethen thetimewasfulfilled,"whenthefulnessoftimeswas come,andGodsentHisson,"itwasfittingthatthe

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conveniens fuit humanum genus ultimam consequiDeidispensationem:etideodicit, quodappropinquabitregnumDei. Regnum autem Dei idem est secundum substantiam cum regno caelorum, quamvis differt ratione: regnum enim Dei intelligitur quo Deus regnat hoc vero est in regione viventium, quando facie ad faciemDeum videntes, in bonis promissis existent. Sive amoremquisvelitsuscipereillamregionem, sive aliquam aliam confirmationem eorum quiimagineminduuntsupernorum,quaeper caelosintelliguntur.Satisenimapparensest quod regnum Dei neque loco, neque temporeconcluditur.
raceofmanshouldobtainthelastdispensationof God. And therefore he says, "for the kingdomof heavenisathand." Origen,inMatt.,tom.x,14:ButthekingdomofGod isessentiallythesameasthekingdomofheaven, thoughtheydifferinidea.[ed.note:seeOrigen,de Orat.25,26inMatt.t12.14(?)]Forbythekingdom ofGodistobeunderstoodthatinwhichGodreigns andthisintruthisintheregionoftheliving,where, seeingGodfacetoface,theywillabideinthegood thingsnowpromisedtothemwhetherbythisregion one chooses to understand Love, or some other confirmation [ed. note: By 'confirmation,' seemsto be meant the perfecting of spiritual naturessee Thomas Aq., Summa Theologica, part 1,Q62,Art 1.Itanswersto(greekword)asusedbySt.Basil de Sp. S 16] of those who put on the likenessof things [p. 21] above, which are signified by the heavens.[ed.note:"Coeli"iscommonlyinterpreted of the Angels, by the Fathers.] For it is clear[ed. note:seeChrys.,inMatt.,Hom.19inc.6,9]enough thatthekingdomofGodisconfinedneitherbyplace norbytime. Theophylact:Orelse,theLordmeansthatthetime oftheLawiscompleteasifHesaid,Uptothistime theLawwasatworkfromthistimethekingdomof God will work, that is, aconversationaccordingto the Gospel, which is with reason likened to the
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Theophylactus: Vel completum essedicit dominustempuslegisquasidiceret:usque adtempuspraesensoperabaturlexamodo operabiturregnumDei,quodestsecundum Evangelium conversatio, quaeconvenienter
assimilaturregnocaelorum.Cumenimvides aliquem carne indutum secundum Evangelium vivere, numquid non dices, quoniamistehabetregnumcaelorum?Quod nonestesca,etpotussediustitia,etpax,et gaudiuminspiritusancto. Sequiturpoenitemini. Hieronymus: Poenitentiam enim agit qui vult aeterno bono, scilicet regno Dei, adhaerere. Qui enim desiderat nucleum, frangit nucem. Amaritudinem radicis, dulcedo pomi compensat periculummaris, spes lucri delectat dolorem medicinae, spes salutis mitigat. Praeconia autem Christi illi narrare digne possunt qui ad palmamindulgentiaemerueruntpervenire:et ideopostquamdixitpoenitemini,subiunxitet crediteEvangelionamnisicredideritis,non intelligetis. Poenitemini igitur, et credite idest, renuntiate operibus mortuis: quid enim prodest credere sine bonis operibus? Non tamenbonorumoperummeritumadducitad fidem sed fides incipit, ut bona opera consequantur.
kingdom of heaven. For when you see aman clothed in flesh living according to the Gospel,do you not say that he has the kingdomofheaven, which"isnotmeatanddrink,butrighteousnessand peaceandjoyintheHolyGhost?"[Rom14:17]
Thenextwordis,"Repent." Pseudo-Jerome: For he must repent, whowould keepclosetoeternalgood,thatis,tothekingdom ofGod.Forhewhowouldhavethekernel,breaks theshellthesweetnessoftheapplemakesupfor thebitternessofitsrootthehopeofgainmakesthe dangers of the sea pleasant the hope ofhealth takesawayfromthepainfulnessofmedicine.They areableworthilytoproclaimthepreachingofChrist who have deserved to attain to the reward of forgiveness and therefore after He has said, "Repent," He subjoins, "and believe the Gospel." For unless ye have believed, ye shall not understand. Bede: "Repent," therefore, "and believe" thatis, renounce dead works for of what useisbelieving withoutgoodworks?Themeritofgoodworksdoes not, however, bring to faith, but faith begins, that goodworksmayfollow.
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Lectio 7 16 : . 17 , , . 18 . 19 , , 20 . . 16. Now as He walked by the sea of Galilee, He saw Simon, and Andrewhis brother,castinganetintotheseaforthey were fishers. 17. And Jesus said unto them,"ComeyeafterMe,andIwillmake you to become fishers of men." 18.And straightway they forsook their nets, and followedHim.19.AndwhenHehadgone a little farther thence, He sawJames,the son of Zebedee, and John, his brother, who also were in the ship mendingtheir nets.20.AndstraightwayHecalledthem: andthey[p.22]lefttheirfatherZebedeein theshipwiththehiredservants,andwent afterHim.
Glossa: Posita praedicatione Christiad turbas, agit Evangelista de vocatione

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discipulorum, quos fecit praedicationisministrosunde
suae
Sequitur et praeteriens secus mare Galilaeae, vidit Simonem, et Andream fratremeius.
Gloss.: The Evangelist, having mentioned the preaching of Christ to the multitude, goes ontothe calling of the disciples, whom He made ministersof Hispreaching,whenceitfollows,"Andpassingalong theseaofGalilee,&c." Theophylact: As the Evangelist John relates, Peter and Andrew were disciples of the Forerunner,but seeing that John had borne witness to Jesus,they joined themselves to him afterwards, grievingthat Johnhadbeencastintoprison,theyreturnedtotheir trade.
Theophylactus: Sicut Ioannes Evangelista refert, praecursoris erant discipuliPetrusetAndreas.Videntesvero quod Ioannes de Iesu testimonium dederat, adiuncti sunt ei post haec dolentes, quia Ioannes traditus erat, ad artempropriamsuntreversiunde Sequitur mittentes retia in mare: erant enim piscatores. Vide autem eos de laboribus propriis enutritos, et non ex iniquitate: tales enim digni erantChristi primi discipuli fieri unde subdituretdixit eis Iesus: venite post me.Nuncsecundo illosvocat:estenimhaecsecundavocatio respectu illius quae legitur in Ioanne.Ad quid autem vocentur, ostenditur cum subditur faciam vos fieri piscatores hominum.
Whereforetherefollows,"castingnetsintothesea,for theywerefishers."Lookthenuponthem,livingontheir ownlabours,notonthefruitsofiniquityforsuchmen were worthy to become the first disciples ofChrist whence it is subjoined, "And Jesus saiduntothem, ComeyeafterMe."NowHecallsthemforthesecond timeforthisisthesecondcallinginrespectofthat,of which we read in John. But it is shewn to whatthey werecalled,whenitisadded,"Iwillmakeyoubecome fishersofmen."
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Remigius: Quia per rete sanctae praedicationis,pisces,idesthomines,de profundo pelagi, idest infidelitatis, ad lucem fidei traxerunt. Admiranda autem est ista piscatio. Pisces enim cum capiuntur, mox moriuntur homines cum capti sunt, verbo praedicationis potius vivificantur. Beda: Piscatores autem, et illitterati mittuntur ad praedicandum, ut fides credentium in virtute Dei, non in eloquentia atque in doctrina esse putaretur. Sequituretprotinus,relictisretibus,secuti sunteum. Theophylactus: Non enim oportet intervallum facere sed statim sequi dominum.PosthosveropiscaturIacobum et Ioannem: quia et illi pauperes existentes, tamen senectutem nutriebant paternamunde Sequituretprogressusindepusillum,vidit Iacobum Zebedaei. Reliquerunt autem patrem, quia in sequela Christi eos erat
Remig.: For by the net of holy preaching theydrew fish,thatis,men,fromthedepthsofthesea,thatis,of infidelity,tothelightoffaith.Wonderfulindeedisthis fishing!forfisheswhentheyarecaught,soonafterdie whenmenarecaughtbythewordofpreaching,they ratheraremadealive.
Bede,inMarc.,1,6:Nowfishersandunletteredmen aresenttopreach,thatthefaithofbelieversmightbe thoughttolieinthepowerofGod,notineloquenceor inlearning.
Itgoesontosay,"andimmediatelytheylefttheirnets, andfollowedHim." Theophylact:Forwemustnotallowanytimetolapse, but at once follow the Lord. After these again,He catches James and John, because theyalso,though poor,supportedtheoldageoftheirfather.
Wherefore there follows, "And when He had gonea little farther thence, He saw James, the son of Zebedee, &c." But they left their father,becausehe
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patrem, quia in sequela Christi eos erat impediturus. Sic et tu cum aparentibus impediris, relinque eos, et accede ad Deum.OstenditurautemquodZebedaeus non credidit mater vero apostolorum credidit,quaesecutaestChristummortuo Zebedaeo. Beda: Quaeri autem potest quomodo binos vocaverit de naviculis piscatores, primo Petrum et Andream, deinde progressus paululum alios duos filios Zebedaei, cum Lucas dicat Iacobumet Ioannem vocatos fuisse ad adiuvandum Petrum et Andream, et ChristumPetro tantum dixisse: noli timere: ex hoc iam homines eris capiens simul tamen, subductis ad terram navibus, eosfuisse secutos. Unde intelligendum est, hoc primo esse factum quod Lucasinsinuat, et postmodum ad capturam pisciumeos exmoreremeasse,utposteafieretquod Marcus hic narrat. Tunc enim secutisunt dominum, non subductis ad terram navibus, tamquam cura redeundi, sed tamquam vocantem, ac iubentem ut sequerentur. Hieronymus: Mystice autem hac quadrigapiscatorumvehimuradaethera,
Zebedee, &c." But they left their father,becausehe wouldhavehinderedtheminfollowingChrist.Dothou, also, when thou art hindered by thy parents,leave them, and come to God. It is shewn by thisthat Zebedee was not a believer but the mother ofthe Apostles believed, for she followed Christ, when Zebedeewasdead.[p.23] Bede:Itmaybeasked,howhecouldcalltwofishers fromeachoftheboats,(first,PeterandAndrew,then having gone a little further, the two others,sonsof Zebedee,)whenLukesaysthatJamesandJohnwere called to help Peter and Andrew, and that it was to Peter only that Christ said, "Fear not, from thistime thoushaltcatchmen"[Luke5:!0]healsosays,that"at the same time, when they had brought theirshipsto land, they followed Him." We must therefore understand that the transaction which Lukeintimates happened first, and afterwards that they, astheir customwas,hadreturnedtotheirfishing.Sothatwhat Mark here relates happened afterwards for inthis case they followed the Lord, without drawingtheir boats ashore, (which they would havedonehadthey meant to return,) and followed Him, as onecalling them,andorderingthemtofollow.
Pseudo-Jerome: Further, we are mystically carried away to heaven, like Elias, by this chariot,drawnby
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ut Elias his quatuor angulis construitur prima Ecclesia his quatuor litteris Hebraicis, tetragrammaton, nomen domini agnoscitur a nobis, quibussimili exemplo praecipitur ut audiamus vocem dominivocantis,etobliviscamurpopulum vitiorum, et domum paternae conversationis, quae est stultitia Deo, et rete aranearum, in quo nos velut culices pene lapsos tenebat aer inanis, qui pendet in nihilum, navem pristinae conversationis abominantes. Pellibus enimmortuistegiturAdam,quiestgenitor noster secundum carnem et nunc, depositoveterehominecumactibussuis, novum sequentes hominem, pellibus tegimur Salomonis, quibus sponsa gloriatur se esse formosam factam. Simon autem obediens, Andreas virilis, Iacobus supplantans, Ioannes gratia in Latino sonant: quibus quatuor nominibus inagmendominiconiungimur,obedientia ut audiamus, virilitate ut pugnemus, supplantationeutperseveremus,gratiaut conservemur: quae quatuor virtutes cardinales dicuntur per prudentiamenim obedimus, per iustitiam viriliter agimus, per temperantiam serpentem calcamus, perfortitudinemgratiamDeimeremur.
thesefishers,asbyfourhorses.OnthesefourcornerstonesthefirstChurchisbuiltinthese,asinthefour Hebrewletters,weacknowledgethetetragrammation, thenameoftheLord,wewhoarecommanded,after theirexample,to"hear"thevoiceoftheLord,and"to forget"the"people"ofwickedness,and"thehouseof our fathers' " [Ps 45:10] conversation, which isfolly before God, and the spider's net, in the meshesof which we, like gnats, were all but fallen, andwere confined by things vain as the air, which hangs on nothingloathingalsotheshipofourformerwalk.For Adam,ourforefatheraccordingtotheflesh,isclothed withtheskinsofdeadbeastsbutnow,havingputoff theoldman,withhisdeeds,followingthenewmanwe are clothed with those skins of Solomon, withwhich the bride rejoices that she has been madebeautiful [SongofSongs,1:4].Again,Simon,meansobedient Andrew,manlyJames,supplanter[ed.note:Cf.voli, 139,140,364]John,gracebywhichfournames,we are knit together into God's host [ed. note: Al.'in imaginem'] by obedience, that we may listen by manliness,thatwedobattlebyoverthrowing,thatwe mayperseverebygrace,thatwemaybepreserved. Whichfourvirtuesarecalledcardinalforbyprudence, we obey by justice, we bear ourselves manfullyby temperance, we tread the serpent underfoot by fortitude,weearnthegraceof[p.24]God.
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Theophylactus Scias item primum hic vocari actionem, deinde contemplationem Petrus enim activae symbolum est, ferventior enim erataliis, sicut activa est Ioannes vero contemplationem significat, plus enimde rebusdivinisdisseritIoannes.
Theophylact: We must know also, that actionisfirst called,thencontemplationforPeteristhetypeofthe activelife,forhewasmoreardentthantheothers,just astheactivelifeisthemorebustlingbutJohnisthe typeofthecontemplativelife,forhespeaksmorefully ofdivinethings.
Lectio 8 21 . . 22 , . 21. And they went into Capernaum and straightwayonthesabbathdayHeentered into the synagogue, and taught. 22. And they were astonished as His doctrine:for He taught them as one that had authority, andnotastheScribes.
Hieronymus: Marcus dicta Evangeliiin seipso, non in seipsis disponens, ordinem historiae non secutus, mysteriorum ordinem servat unde sabbatis primam virtutem narrat,dicens
Pseudo-Jerome: Mark, arranging the sayings of the Gospel as they were in his own mind, not in themselves, quits the order of the history,andfollows the order of the mysteries. Wherefore he relatesthe firstmiracleonthesabbathday,saying,"Andtheygo
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etingrediunturCapharnaum. Theophylactus: A Nazareth recedens. In die autem sabbati, quando Scribae congregabantur, tunc docens synagogamintravitunde Sequitur et statim sabbatisingressusin synagogam docebat eos: etenimlexad hoc sabbatis otio vacare iubebat, ut lectioni studentes convenirent in unum. Docebat autem Christus arguendo, non adulando,sicutPharisaeiundesequitur et stupebant super doctrina eius: erat enim docens eos quasi potestatem habens, et non sicut Scribae. Docebat etiaminpotestate,transmutanshomines ad bonum, et per poenam non credentibusminabatur. Beda: Scribae etiam docebantpopulos quaescriptasuntinMoyseetprophetis IesusveroquasiDeusetdominusipsius Moysiprolibertatevoluntatissuae,velea quaeminusvidebantur,addebatinlege, velcommutanspraedicabatpopulis,utin Matthaeo legimus: dictum est antiquis (...)egoautemdicovobis.
intoCapernaum." Theophylact: Quitting Nazareth. Now on thesabbath day, when the Scribes were gathered together,He enteredintoasynagogue,andtaught.
Wherefore there follows, "And straightway on the sabbath day, having entered into the synagogue,He taughtthem."ForthisendtheLawcommandedthemto givethemselvesuptorestonthesabbathday,thatthey mightmeettogethertoattendtosacredreading.Again, Christtaughtthembyrebuke,notbyflatteryasdidthe Pharisees wherefore it says, "And they were astonishedatHisdoctrineforHetaughtthemasone havingpower,andnotastheScribes."Hetaughtthem also in power, transforming men to good, and He threatenedpunishmenttothosewhodidnotbelieveon Him. Bede:TheScribesthemselvestaughtthepeoplewhat was written in Moses and the ProphetsbutJesusas theGodandLordofMoses,himself,bythefreedomof Hisownwill,eitheraddedthosethingswhichappeared wantingintheLaw,oralteredthingsasHepreachedto thepeopleaswereadinMatthew,"Itwassaidtothem ofoldtime,butIsayuntoyou."[Matt.5:27]
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Lectio 9 23 , 24 , , , . 25 , . 26 . 27 , , ' : , . 28 . 23.Andtherewasintheirsynagoguea manwithanuncleanspiritandhecried out, [p. 25] 24. Saying, "Let usalone what have we to do with Thee,Thou Jesus of Nazareth? art Thou cometo destroyus?IknowTheewhoThouart, the Holy One of God." 25. AndJesus rebuked him, saying, "Hold thy peace, andcomeoutofhim."26.Andwhenthe unclean spirit had torn him, andcried with a loud voice, he came outofhim. 27. And they were all amazed, insomuch that they questioned among themselves,saying,"Whatthingisthis? what new doctrine is this? for with authority commandeth he even the uncleanspirits,andtheydoobeyhim." 28. And immediately His famespread abroad throughout all the regionround aboutGalilee.
Beda:QuoniaminvidiaDiabolimorsintravit
Bede,inMarc.,1,7:Sincebytheenvyofthedevil
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inorbemterrarum,ideocontraipsummortis auctorem primo debuit medicina salutis operari et ideo dicitur et erat in synagoga eorumhomoinspirituimmundo. Chrysostomus: Spiritus quidem Angelus, etaer,etanimanuncupatur,etetiamspiritus sanctus. Ne igitur proptercommunicantiam nominis, in errorem decidamus, addit immundo: immundus autem dicitur propter impietatem,acelongationemaDeo,etquia omnibus immundis, et pravisoperationibus seimmiscet. Augustinus de Civ. Dei:Contrasuperbiam porro Daemonum quantam virtutemhabeat Dei humilitas, quae in formaserviapparuit, ipsi Daemones ita sciunt ut eidem domino infirmitatecarnisindutohaecexprimerent
death first entered into the world, it was rightthat themedicineofhealingshouldfirstworkagainstthe authorofdeathandthereforeitissaid,"Andthere wasintheirsynagogueaman,&c." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Theword, Spirit,isappliedtoanAngel,theair,thesoul,and even the Holy Ghost. Lest therefore by the samenessofthenameweshouldfallintoerror,he adds, "unclean." And he is called unclean on account of his impiousness and farremovalfrom God, and because he employs himself in all uncleanandwickedworks. Augustine,CityofGod,21:Moreover,howgreatis thepowerwhichthelowlinessofGod,appearingin theformofaservant,hasovertheprideofdevils, the devils themselves know so well, that they express it to the same Lord clothed in the weaknessofflesh. For there follows, "And he criedout,saying,What have we to do we Thee, Jesus of Nazareth, &c." For it is evident in these words that there wasin themknowledge,buttherewasnotcharityandthe reasonwas,thattheyfearedtheirpunishmentfrom Him,andlovednottherighteousnessinHim.
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Sequitur enim et exclamavit dicens: quid nobis, et tibi, Iesu Nazarene? Venisti ante tempusperderenos.Clarumestinhisverbis quod in eis et scientia erat, etcaritasnon erat: poenam quippe suam formidabantab illo,noninilloiustitiamdiligebant.
Beda: Daemones enim dominum in terris cernentes, se continuo iudicandos credebant. Chrysostomus: Vel hoc ita dicit, quasi diceret: auferens immunditiam, divinamque imponens cognitionem hominum animabus, nobislocuminhominibusnondas.
Bede:Forthedevils,seeingtheLordontheearth, thoughtthattheywereimmediatelytobejudged.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:Orelse thedevilsospeaks,asifhesaid,'bytakingaway uncleanness,andgiving[p.26]tothesoulsofmen divine knowledge, Thou allowest us no place in men.' Theophylact: For to come out of man thedevil considers as his own perdition for devils are ruthless,thinkingthattheysuffersomeevil,solong astheyarenottroublingmen.
Theophylactus: Exire enim ab homine perditionem suam existimat Daemon: immisericordes enim existunt Daemones, malum aliquod pati se existimantes cum hominesnonmolestant. SequiturscioquodsissanctusDei.
Therefollows,"IknowthatThouarttheHolyOneof God." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Asifhe said,MethinksthatThouartcomeforhehadnota firm and certain knowledge of thecomingofGod. ButhecallsHim"holy"notasoneofmany,forevery prophet was also holy, but he proclaims thatthe wastheOneholybythearticleinGreekheshews HimtobetheOne,butbyhisfearheshewsHimto beLordofall.
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Chrysostomus: Quasi diceret: considero adventumtuum:nonenimfirmamaccertam adventus Dei habebat notitiam. Sanctum autemdiciteum,nonunumdepluribus,quia et sanctus erat unusquisque prophetarum, sedunumeumessedenuntiat:perarticulum enim qui in Graeco ponitur unum ostendit per timorem vero, omnium dominum recognoscit.
Augustinus. De Civ. Dei:Tantumenimeis innotuit quantum voluit tantum autemvoluit quantum oportuit. Sed innotuit non sicut Angelissanctis,quieius,secundumidquod est Dei verbum, participata aeternitate perfruuntur sed sicut eis terrendis innotescendus fuit, ex quorum tyrannica potestate fuerat liberaturus praedestinatos. Innotuit ergo Daemonibus, non per idquod est vita aeterna, sed per quaedam temporalia suae virtutis effecta, quae angelicis sensibus etiam malignorum spirituum potius quam infirmitati hominum possintesseconspicua. Chrysostomus: Non autem volebatveritas testimoniaspirituumimmundorumunde
Augustine: For He was known to them inthat degree in which He wished to be known andHe wishedasmuchaswasfitting.Hewasnotknownto them as to the holy Angels, who enjoy Himby partaking of His eternity according as He isthe WordofGodbutasHewastobemadeknownin terror,tothosebeingsfromwhosetyrannicalpower He was about to free the predestinate. Hewas known therefore to the devils, not in that He is eternal Life, [see 1 John 5:20, John 17:3]butby some temporal effects of His Power, whichmight be more clear to the angelic senses of evenbad spiritsthantotheweaknessofmen.
Pseudo-Chrys., Vict. Ant. e Cat. inMarc.:Further, theTruthdidnotwishtohavethewitnessofunclean spirits. Wherefore there follows, "And Jesus threatened him, saying, &c." Whence a healthful precept is given to us let us not believe devils, howsoever theymayproclaimthetruth.
SequituretcomminatusesteiIesus,dicens: obmutesce,etexidehomine.Undedogma salutiferum nobis datur, ne credamus Daemonibus quantumcumque denuntient veritatem. Sequitur et discerpens eum spiritus immundus, et exclamans vocemagnaexivit ab eo. Quia enim homo ille tamquam
Itgoeson,"Andtheuncleanspirittearinghim,&c." Forbecausethemanspokeasoneinhissenses andutteredhiswordswithdiscretion,lestitshould

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ab eo. Quia enim homo ille tamquam sapiens loquebatur, ac discrete verba proferebat, ne putaretur quod non ex Daemone,sedexcordeverbacomponeret, virum discerpi permisit a Daemone, ut ostenderetDaemonemessequiloquebatur. Theophylactus: Ut videntes cernerent a quo malo liberabatur homo, et propter miraculumcrederent. Beda: Potest autem videri contrarium, quomodo discerpens, vel, sicut quidam codices habent, convexans eum exiverit, cumnihileinocueritsecundumLucam.Sed etipseLucasdicit:etcumproiecisseteum Daemoniuminmedium,exiitabeo,nihilque ei nocuit. Unde intelligitur hoc dixisse Marcum convexans eum, sive discerpens, quod Lucas dicit: cum proiecisset eumin medium et quod secutus ait: nihilqueei nocuit, hoc intelligitur, quod illa iactatio membrorum, atque vexatio non eum debilitavit,sicutsolentDaemoniaexireetiam quibusdam membris amputatis, autevulsis. Visa autem virtute miraculi, novitatem dominicae admirantur doctrinae atque ad inquisitionemeorumquaeaudierant,perea quaeviderant,excitanturunde
andutteredhiswordswithdiscretion,lestitshould bethoughtthatheputtogetherhiswordsnotfrom thedevilbutoutofhisownheart,Hepermittedthe mantobetornbythedevil,thatHemightshewthat itwasthedevilwhospoke.
Theophylact:Thattheymightknow,whentheysaw it,fromhowgreatanevilthemanwasfreed,andon accountofthemiraclemightbelieve. Bede:Butitmayappeartobeadiscrepancy,that heshouldhavegoneoutofhim,tearinghim,or,as somecopieshaveit,vexinghim,when,according toLuke,hedidnothurthim.ButLukehimselfsays, "WhenHehadcasthimintothemidst,hecameout ofhim,withouthurtinghim."[Luke4:35]Wherefore it is inferred that Mark meant by vexingortearing him, what Luke expresses [p. 27], in thewords, "WhenHehadcasthimintothemidst"sothatwhat hegoesontosay,"Anddidnothurthim,"maybe understood to mean that the tossing of hislimbs andvexingdidnotweakenhim,asdevilsarewont to come out even with the cutting offandtearing awayoflimbs.Butseeingthepowerofthemiracle, theywonderatthenewnessofourLord'sdoctrine, andarerousedtosearchintowhattheyhadheard bywhattheyhadseen.
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Sequitur et mirati sunt omnes, ita ut conquirerent: ad hoc enim fiebant signa,ut per hoc Evangelio regni Dei quod praedicabatur,certiuscrederetur,dumhiqui caelestia terrigenis gaudia promittebant, caelestia in terris ac divina opera monstrabant.Priusautem,testeEvangelista, erat docens eos quasi potestatemhabens, etnuncturbaattestante,inpotestateimperat spiritibusimmundis,etobediuntei. Sequitur et processit rumor eius statimin omnemregionemGalilaeae. Glossa: Ea enim quae homines multum mirantur prompte divulgant: quia ex abundantiacordisosloquitur. Hieronymus: Mystice autem Capharnaum villa consolationis interpretatur, sabbatum autem requies. Homo in spiritu immundo requie et consolatione sanatur, ut locus et tempus congruant saluti. Homo in spiritu immundo genus humanum est, in quo immunditia regnavit ab Adam usque ad Moysen:namsinelegepeccaverunt,etsine lege perierunt. Qui sciens sanctum Dei, obmutescere iubetur, dum scientesquidem
Wherefore there follows, "And they allwondered, &c."Formiraclesweredonethattheymightmore firmly believe the Gospel of the kingdomofGod, whichwasbeingpreached,sincethosewhowere promising heavenly joys to men on earth,were shewing forth heavenly things and divine works evenonearth.Forbefore(astheEvangelistsays) "He was teaching them as one whohadpower," andnow,asthecrowdwitnesses,"withpowerHe commandstheevilspirits,andtheyobeyHim." It goes on, "And immediately His fame spread abroad,&c." Gloss.:Forthosethingswhichmenwonderatthey soondivulge,for"outoftheabundanceoftheheart themouthspeaketh."[Matt.12:34] Pseudo-Jerome: Moreover, Capernaum is mystically interpreted the town of consolation,and the sabbath as rest. The man with anevilspiritis healedbyrestandconsolation,thattheplaceand timemayagreewithhishealing.Thismanwithan unclean spirit is the human race, in which uncleanness reigned from Adam to Moses [Rom 5:14] for "they sinned without law," and"perished withoutlaw."[Rom2:12]andhe,knowingtheHoly OneofGod,isorderedtoholdhispeace,forthey
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Deum, non sicut Deum glorificaverunt,sed servierunt potius creaturae quam creatori. Spiritus discerpens hominem exiit ab eo. Appropinquante salute, appropinquavit tentatio: Pharao dimissurus Israel persequitur Israel, Diabolus contemptus surgitinscandala.
"knowing God did not glorify him as God,"[Rom 1:21] but "rather served the creature thanthe Creator." [Rom 1:25] The spirit tearing the man cameoutofhim.Whensalvationisnear,temptation is at hand also. Pharaoh, when about to let[ed. note: Al. 'dismissus ab Israel'] Israel go,pursues Israelthedevil,whendespised,risesuptocreate scandals.
Lectio 10 29 . 30 , . 31 : , . 29.Andforthwith,whentheywerecome out of the synagogue, theyenteredinto the house of Simon and Andrew, with JamesandJohn.30.ButSimon'swife's motherlaysickofafever,andanonthey tellhimofher.[p.28]31.AndHecame andtookherbythehand,andliftedher up and immediately the fever left her, andsheministereduntothem.
Beda: Primo debuit lingua serpentina,ne

Bede, in Marc., 1, 7: First, it was right that the

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ultra virus spargeret, concludi deinde femina,quaeprimoseductaest,acarnalis concupiscentiaefebresanariundedicituret protinusegredientesdesynagoga,venerunt indomumSimonisetAndreaecumIacobo etIoanne. Theophylactus: Recessit enim, ut consuetudoeratinsabbato,circavesperam adedendumindiscipulorumdomum.Quae autem ministrare debebat, febribus tenebaturunde SequiturrecumbebatautemsocrusSimonis febricitans. Chrysostomus: Discipuli autemtamquam exinde utilitatem aliquam recepturi non expectantes vespere, socrum Petri sanari precabanturunde
serpent'stongueshouldbeshutup,thatitmightnot spreadanymorevenomthenthatthewoman,who wasfirstseduced,shouldbehealedfromthefever ofcarnalconcupiscence.Whereforeitissaid,"And forthwith, when they were come out of the synagogue,&c." Theophylact:Heretiredthenasthecustomwason the sabbath-day about evening to eat in His disciples' house. But she who ought to have ministeredwaspreventedbyafever.
Wherefore it goes on, "But Simon'swife'smother waslyingsickofafever." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.,1,32:But the disciples, knowing that they were to receivea benefit by that means, without waiting for the evening prayed that Peter's mother should be healed. Whereforetherefollows,"whoimmediatelytellHim ofher." Bede: But in the Gospel of Luke it iswrittenthat "they besought Him for her." [Luke 4:38] Forthe Saviour sometimes after being asked, sometimes
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Sequiturquistatimdicunteideilla.
Beda: In Evangelio autem Lucaescriptum est quod rogaverunt illum pro ea. Modo enim salvator rogatus, modo ultro curat
aegrotos, ostendens se, contra vitiorum quoque passiones, et precibus semper annuere fidelium, et ea nonnumquamquae ipsiminimeintelligunt,velintelligendadare, vel pie petentibus, etiam non intellecta, dimittere, iuxta id quod Psalmistapostulat: delicta quis intelligit? Ab occultis meis munda me, domine. Unde et hic rogatus sanat Sequitur enim et accedens elevavit eam, apprehensamanueius.
ofHisownaccord,healsthesick,shewingthatHe always assents to the prayers of the faithful,when they pray also against bad passions, and sometimes gives them to understand thingswhich theydonotunderstandatall,orelse,whentheypray unto Him dutifully, forgives their want of understanding as the Psalmist begs of God, "Cleanse me, O Lord, from my secretfaults."[Ps 19:12] Wherefore He heals her at their request forthere follows, "And He came and took her by thehand, andliftedherup." Theophylact:Bythisitissignified,thatGodwillheal a sick man, if he ministers to the Saints,through lovetoChrist. Bede, in Marc., 1, 6: But in that He givesmost profusely His gifts of healing and doctrine onthe sabbath day, He teaches, that He is notunderthe Law,butabovetheLaw,anddoesnotchoosethe Jewishsabbath,butthetruesabbath,andourrestis pleasing to the Lord, if, in order to attend to the health of our souls, we abstain fromslavishwork, thatis,fromallunlawfulthings. Itgoeson,"Andimmediatelythefeverlefther,&c."
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Theophylactus:Perhocsignificatur,quod si aliquis infirmatur, a Deo curabitur, si sanctisministraveritobChristiamorem. Beda super Lucam:Quodautemsabbatis maxime medicinae, doctrinaeque suae dona frequentat, docet se non sub lege, essesedsupralegem,necIudaicumeligere sabbatum dilectamque domino esse requiem, si saluti studentes animarumab opere servili, idest a cunctiscontineamus illicitis. Sequitur et continuo dimisit eam febriset
ministrabateis. Sanitas quae domini confertur imperio, simul tota redit, tanto robore comitante,ut eis continuo qui se adiuvant, ministrare sufficiat. Si autem virum a Daemonio liberatum, moraliter animum ab immunda cogitatione purgatum significaredixerimus convenienterfeminaafebribusadimperium domini curata carnem ostendit a concupiscentiae suae fervore, per continentiaepraeceptafrenatam. Hieronymus: Febris enim intemperantiam significat, de qua nos filii synagogaeper manum disciplinae, desiderii elevatione sanamur,ethuiusquisanatnosministramus voluntati.
Bede,inMarc.,1,8:Thehealthwhichisconferred atthecommandoftheLord,returnsatonceentire, accompaniedwithsuchstrengththatsheisableto [p. 29] minister to those of whose help shehad beforestoodinneed.Again,ifwesupposethatthe man delivered from the devil means, inthemoral wayofinterpretation,thesoulpurgedfromunclean thoughts, fitly does the woman cured of afeverby the command of God mean the flesh,restrained fromtheheatofitconcupiscencebythepreceptsof continence. Pseudo-Jerome: For the fever means intemperance, from which, we the sons ofthe synagogue[ed.note:SeeSt.AugustineonPs72, no.4,5,"EcclesiaSocrusSynagogue."TheChurch is called the daughter of the Synagogue in the spurious'AltercatioEccles.etSynagog.'(Aug.Opp t.viii,p.19.)Theyword'synagogue'isappliedtothe Church by Justin M. Dial, see Tryph,p.160(Ben.) Clem.Alex.Str.vi,633.],bythehandofdiscipline, andbytheliftingupofourdesires,arehealed,and ministertothewillofHimwhohealsus. Theophylact:Buthehasafeverwhoisangry,andin theunrulinessofhisangerstretchesforthhishands todohurtbutifreasonrestrainshishands,hewill arise,andsoservereason.
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Theophylactus: Febricitat autem qui irascitur, ut ex ira manus effrenatus extendat sed si ratio retineatmanumeius, surgit,etsicratioministrat.
Lectio 11 32 , , : 33 . 34 , , , . 32.Andateven,whenthesundidset,they brought unto Him all that werediseased, andthemthatwerepossessedwithdevils. 33.Andallthecitywasgatheredtogether atthedoor.34.AndHehealedmanythat weresickofdiversdiseases,andcastout manydevilsandsufferednotthedevilsto speak,becausetheyknewHim.
Theophylactus: Quia turbae considerabant neminem licere die sabbati curare, huius gratia solis expectabant occasum, ut curandos ad Iesum adducant unde dicitur vespere autemfacto,cumoccidissetsol. Sequituretcuravitmultosquivexabantur
Theophylact:Becausethemultitudethoughtthatitwas not lawful to heal on the sabbath day,theywaitedfor theevening,tobringthosewhoweretobehealedto Jesus.Whereforeitissaid,"Andateven,whenthesun hadset."
There follows, "and He healed many thatwerevexed

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variislanguoribus. Chrysostomus: Per hoc autem quod dicit multos, omnes oportet intelligere, iuxtaScripturaeconsuetudinem. Theophylactus: Vel multos diciterant enimquidaminfideles,quiminimecurati suntpropterincredulitatemeorum.Multos ergo ex oblatis sanavit, illos scilicetqui fidemhabebant. Sequitur et Daemonia multa eiciebat,et non sinebat ea loqui, quoniamsciebant eum. Augustinus de quaest. novi et Vet. Testam: Sciebant enim Daemonia Christum esse, qui per legem fuerat repromissus:omniaenimsignavidebant ineoquaedixerantprophetaemysterium autemdivinitatiseiusignorabant,sicutet principes eorum. Si enim cognovissent, numquam dominum maiestatis crucifixissent. Beda: Quem enim dierum quadraginta ieiunio fatigatum Diabolus hominem
withdiversdiseases." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Nowinthat hesays"many",allaretobeunderstoodaccordingto theScripturemodeofexpression. Theophylact:Orhesays,"many",becausetherewere somefaithlesspersons,whocouldnotatallbecured onaccountoftheirunfaithfulness.ThereforeHehealed many of those who were brought, that is,allwhohad faith. Itgoeson,"andcastoutmanydevils."
Pseudo-Augustine, Quaest. e Vet. et Nov. Test.16: For the devils knew that He was theChrist,whohad beenpromisedbytheLaw:fortheysawinHimall[p. 30]thesignswhichhadbeenforetoldbytheProphets but they were ignorant of His divinity, as also were "their princes, for if they had known it,theywouldnot havecrucifiedtheLordofglory."[1Cor2:8]
Bede:For,Himwhomthedevilhadknownasaman, wearied by His forty days' fast, withoutbeingableby

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cognoverat, nec tentando valuit an Dei filius esset, experiri iam nunc per signorum potentiam vel intellexit, vel potius suspicatus est esse filium Dei. Non igitur ideo Iudaeis eumcrucifigere persuasit, quia Dei filium non esse putavit, sed quia se morte illius non praeviditessedamnandum. Theophylactus:Ideoautemnonsinebat loquiDaemonia,docensnosnoncredere eis, etiam si vera dicunt: si enim invenerint aliquos sibi credentes, veritatibusmendaciamiscent. Chrysostomus: Non est autem contrarium ei quod hic dicitur hocquod Lucas dicit quod exibant Daemonia a multis clamantia, et dicentia: quia tues Christus filius Dei subiunxit enim et increpans non sinebat ea loqui.Marcus enim multa sub brevitate pertransiens, circa finem praedictorum verborum loquitur. Beda: Mystice autem solis occubitus passionemmortemquesignificatilliusqui dixit: quamdiu in mundo sum, luxmundi
tempting Him to prove whether He was theSonof God,henowbythepowerofHismiraclesunderstood orrathersuspectedtobetheSonofGod.Thereason therefore why he persuaded the Jews tocrucifyHim, wasnotbecausehedidnotthinkthatHewastheSon ofGod,butbecausehedidnotforeseethathehimself wastobecondemnedbyChrist'sdeath.
Theophylact:Furthermore,thereasonthatHeforbade the devils to speak, was to teach us not tobelieve them, even if they say true. For if once they find persons to believe them, they mingle truth with falsehood. Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:AndLuke does not contradict this, when he says, that"devils came out of many, crying out and saying, Thouart Christ the Son of God:" [Luke 4:41] forhesubjoins, "AndHerebukingthem,sufferedthemnottospeak" forMark,whopassesovermanythingsforthesakeof brevity,speaksaboutwhathappenedsubsequentlyto theabovementionedwords.
Bede:Again,inamysticalsense,thesettingofthesun signifies the passion of Him, who said, "AslongasI amintheworld,Iamthelightoftheworld."[John9:5]

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sumetsoleoccidentepluresquamante daemoniaci et aegroti sanantur, quia temporaliter in carne vivens paucos Iudaeorum docuit, omnibus per orbem gentibusfidei,salutisquedonatransmisit. Hieronymus: Ianua autem regni moraliter poenitentia est cum fide,quae operatursalutemlanguoribusvariis:varia etenimsuntvitiaquibuslanguescitcivitas mundi.
Andwhenthesunwasgoingdown,moredemoniacs and sick persons were healed than before:because HewholivinginthefleshforatimetaughtafewJews, has transmitted the gifts of faith and health to allthe Gentilesthroughouttheworld. Pseudo-Jerome:Butthedoorofthekingdom,morally, isrepentanceandfaith,whichworkshealthforvarious diseasesfordiversaretheviceswithwhichthecityof thisworldissick.
Lectio 12 35 . 36 ' , 37 . 38 , , : . 39
35. And in the morning, rising upa great while before day, He wentout, anddepartedintoasolitaryplace,and thereprayed.36.AndSimonandthey thatwerewithHimfollowedafterHim. 37. And when they had foundHim, theysaiduntoHim,"Allmenseekfor Thee." [p. 31] 38. And He saidunto them, "Let us go into the nexttowns, that I may preach there also: for therefore came I forth." 39. AndHe preached in their synagogues throughout all Galilee, and cast out
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devils.
Theophylactus:Postquamdominusinfirmos curavit, seorsum recedit unde dicitur et diluculo valde surgens, egressus abiit in desertumlocum:inquodocuitnosnonfacere aliquidadapparentiam,sed,etsibonialiquid operamur,nonpropalare. Sequituribiqueorabat. Chrysostomus:Nonquiaorationeindigeret: ipse enim erat qui hominum orationes suscipiebat: sed haec quidem dispensative agens, forma bonae operationis nobis est factus. Theophylactus: Ostendit enim nobis quod Deodebetattribui,sialiquidbonifacimus,et ei debemus dicere: quoniam omne datum optimumdesuperestdescendensate. SequituretprosecutusestillumSimon,etqui cumilloerant.
Theophylact: After that the Lord had cured the sick,Heretiredapart.Whereforeitissaid,"And risingveryearlyinthemorning,Hewentoutand departedintoadesertplace."BywhichHetaught usnottodoanythingforthesakeofappearance, butifwedoanygood,nottopublishitopenly. Itgoeson,"andthereprayed." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Notthat He required prayer for it was He whoHimself received the prayers of men but He did thisby wayofaneconomy,andbecametousthemodel ofgoodwork. Theophylact:ForHeshewstousthatweoughtto attributetoGodwhateverwedowell,andtosayto Him,"Everygoodgiftcomethdownfromabove," [James1:17]fromThee. It continues: "And Simon followed Him, andthey thatwerewithHim."
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Chrysostomus: Lucas autem dicit turbas accessisse ad Christum, et dixisse quod Marcushicdicitdixisseapostolos,subdenset cumvenissentadeumdixeruntei:quiaomnes quaeruntte.Nonauteminvicemcontradicunt: suscepit enim Christus et post apostolos turbam coniungi Christi pedibus anhelantem. Gaudensautemeossuscipiebat,sedvolebat eos dimittere, ut et reliqui doctrinae eius participes essent, tamquam non multo temporeinmundomoraturusetideo Sequitur et ait: eamus in proximos vicos et civitates,utetibipraedicem.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:Luke however says that crowds came to Christ,and spoke what Mark here relates thattheApostles said, adding, "And when they cametoHim,they said to Him, All seek thee." [Luke4:42]Butthey do not contradict each other for Christreceived after the Apostles the multitude, breathlessly anxious to embrace His feet. Hereceivedthem willingly, but chose to dismiss them,thattherest also might be partakers of His doctrine, asHe wasnottoremainlongintheworld. Andthereforetherefollows:"AndHesaid,Letus go into the neighbouring villages andtowns,that therealsoImaypreach." Theophylact:ForHepassesontothemasbeing more in need, since it was not right to shutup doctrine in one place, but to throw out hisrays everywhere. Itgoeson:"ForthereforeamIcome." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Inwhich word,HemanifeststhemysteryofHis"emptying himself," [see Phil. 2:7-8] that is, of His incarnation, and the sovereignty of His divine nature, in that He here asserts, that He came
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Theophylactus: Transit enim ad illosmagis indigentes, quia doctrinam concludere non convenit in uno loco, sed ubique radioseius extendere. Sequituradhocenimveni. Chrysostomus: In quo manifestat exinanitionis,idestincarnationismysteriumet divinitatissuaedominium,cumscilicetasserit sponte in mundum venisse. Lucas verodicit: ad hoc missus sum, denuntians
dispensationem, et Dei patris bonam voluntatemdefiliiincarnatione.
willingly into the world. Luke however says,"To this end was I sent," proclaiming the Dispensation,andthegoodpleasureofGodthe Father concerning the incarnation [p. 32] ofthe Son. There follows: "And He continued preaching in theirsynagogues,inallGalilee." Augustine, de Con. Evan., ii, 19: But bythis preaching, which, he says, "He continued in all Galilee," is also meant the sermon of the Lord deliveredonthemount,whichMatthewmentions, andMarkhasentirelypassedover,withoutgiving anythinglikeit,savethathehasrepeatedsome sentencesnotincontinuousorder,butinscattered places,spokenbytheLordatothertimes.
Sequitur et erat praedicans in synagogis eoruminomniGalilaea. Augustinus de Cons. Evang:Inhacautem praedicatione quam dicit eum habuisse in omniGalilaea,intelligituretiamsermodomini habitus in monte, cuius commemorationem facit Matthaeus quem Marcus omnino non commemoravit,necaliquidsimileeidixit,nisi quasdam sententias non contextim, sed sparsim repetivit, quas dominus aliis locis dixit. Theophylactus: Doctrinae autem operationem immiscuit: praedicans enim postmodumfugavitDaemonia: SequiturenimetDaemoniaeiciens:nisienim ostenderet Christus miracula, eius sermoni non crederetur sic et tu post doctrinam, operareutnonsitintevacuustuussermo.
Theophylact: He also mingled action with teaching, for whilst employed in preaching, He afterwardsputtoflightdevils. For there follows: "And casting out devils." For unlessChristshewedforthmiracles,Heteaching would not be believed so do thou also,after teaching, work, that thy word be not fruitless in thyself.
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Beda: Mystice autem si occasu solismors exprimitur salvatoris, quare non diluculo redeunte resurrectio eius indicetur? Cuius manifestata luce abiit in desertum gentium, ibique in suis fidelibus orabat, quia corda eorumpergratiamsanctispiritusadvirtutem orationisexcitabat.
Bede:Again,mysticallyifbythesettingofthesun, the death of the Saviour is intended,whyshould not His resurrection be intended bythereturning dawn? For by its clear light, He wentfarintothe wilderness of the Gentiles, and there continued praying in the person of Hisfaithfuldisciples,for HearousedtheirheartsbythegraceoftheHoly Spirittothevirtueofprayer.
Lectio 13 40 [ ] . 41 , , : 42 ' , . 43 , 44 , ,
40. And there came a leper toHim, beseeching Him, and kneeling downto Him, and saying unto Him, "If Thouwilt, Thou canst make me clean." 41.And Jesus,movedwithcompassion,putforth His hand, and touched him, and saith untohim,"Iwillbethouclean."42.And assoonasHehadspoken,immediately the leprosy departed from him, and he was cleansed. 43. And He straitly charged him, and forthwith sent him away44.Andsaithuntohim,"Seethou say nothing to any man: but gothyway, shewthyselftothePriest,andofferforthy cleansing those things which Moses commanded,foratestimonyuntothem."
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, . 45 , , ' ' : .
[p.33]45.Buthewentoutandbeganto publishitmuch,andtoblazeabroadthe matter, insomuch that Jesus could no more openly enter into the city, butwas without in desert places: andtheycame toHimfromeveryquarter.
Beda: Postquam lingua serpentina Daemonum occlusa est, et femina,quae primoseductaest,afebrecurata,tertiovir, qui male suadentis dicta coniugisaudivit, ab erroris suis lepra mundatur, ut ipse esset ordo restaurationis in domino, qui eratordocasusinprotoplastisunde Sequitur et venit ad eum leprosus deprecanseum. Augustinus de Cons. Evang: De hoc leproso mundato talia Marcus connectitut ipse intelligatur quem Matthaeus commemorattuncessemundatumquando dominus post sermonem de monte
Bede,inMarc.,i,7:Afterthattheserpent-tongueof thedevilswasshutup,andthewoman,whowasfirst seduced,curedofafever,inthethirdplace,theman, who listened to the evil counsels of thewoman,is cleansed from his leprosy, that the order of restorationintheLordmightbethesameaswasthe orderofthefallinourfirstparents. Whenceitgoeson:"Andtherecamealepertohim, beseechingHim." Augustine,deCon.Evan.,ii,19:Markputstogether circumstances, from which one may infer thatheis thesameasthatonewhomMatthewrelatestohave beencleansed,whentheLordcamedownfromthe mount,afterthesermon.[Matt8:2]
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descendit. Et quia dominus ait: non veni solvere legem,sedadimplere,illequiexcludebatur a lege, purgari se domini potestate praesumens,nonexlege,sedsupralegem esse gratiam indicavit quae leprosi maculam posset abluere. Verum sicut in dominopotestatisauctoritas,itainillofidei constantiadeclaratur Sequiturenimetgenuflexodixit:domine,si vis, potes me mundare. Infaciemprocidit, quod humilitatis est et pudoris, ut unusquisque de vitae suae maculis erubescat sed confessionem verecundia nonrepressit:ostenditvulnus,etremedium postulavit et ipsa confessio religionis et fidei plena est: in voluntate enim domini tribuitpotestatem. Theophylactus: Non enim dixit: siDeum deprecatus fueris, sed si vis, quasiipsum credensDeum. Beda: De voluntate autem domini non quasi pietatis incredulus dubitavit, sed quasi colluvionis suae conscius non praesumpsit.
Bede,inMarc.,i,9:AndbecausetheLordsaidthat Hecame"nottodestroytheLawbuttofulfill,"[Matt. 5:17]hewhowasexcludedbytheLaw,inferringthat hewascleansedbythepoweroftheLord,shewed that grace, which could wash away the stainofthe leper,wasnotfromtheLaw,butovertheLaw.And truly,asintheLordauthoritativepower,soinhimthe constancyoffaithisshewn.
For there follows: "Lord, if Thou wilt, Thoucanst make me clean." He falls on his face, whichisat onceagestureoflowlinessandofshame,toshew thateverymanshouldblushforthestainsofhislife. But his shame did not stifleconfessionheshewed his wound, and begged for medicine, and the confessionisfullofdevotionandoffaith,forherefers thepowertothewilloftheLord.
Theophylact: For he said not, If thou wilt, prayunto God,but,"IfThouwilt,"asthinkingHimveryGod.
Bede:Moreover,hedoubtedofthewilloftheLord, not as disbelieving His compassion, but, as consciousofhisownfilth,hedidnotpresume.

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Sequitur Iesus autem misertus eius, extendit manum suam, et tangenseumait illi: volo: mundare. Non, ut plerique Latinorum putant, iniungendum est, et legendum:volomundaresedseparatim,ut primum dicat volo, deinde imperet: mundare. Chrysostomus super Matth:Propterhoc autem leprosum tangit, et non soloverbo contulit sanitatem, quia in lege a Moyse dictum est: qui leprosum tetigerit, immunduseritusqueadvesperum.Utenim ostendatquodsecundumnaturamesthaec immunditia, et quod lex non eratpropter eumposita,sedpropterhominespuros,et quod ipse est proprie dominus legis,et quia non sicut servus infert, sed sicut dominus, sanitatem, leprosum tetigit congruenter, non tamen existente necessario tactu ad curationis operationem. Beda: Ideo etiam tetigit ut probaret quia contaminarinonpoteratquialiosliberabat. Simulque illud mirabile quod eo sanavit generequofueratobsecratus.Sivis,inquit
Itgoeson"ButJesus,movedwithcompassion,put forthHishand,andtouchedhim,andsaithuntohim,I will, be thou clean." It is not, as many oftheLatins think,tobetakentomeanandread,Iwishtocleanse thee, but that Christ should say separately,"Iwill," andthencommand[p.34],"bethouclean."
Chrys.,Hom.inMatt.,25:Further,thereasonwhyHe touchestheleper,anddidnotconferhealthuponhim by word alone, was, that it is said byMosesinthe Law,thathewhotouchesalepershallbeuncleantill the evening that is, that he might shew that this uncleanness is a natural one, that the Lawwasnot laid down for Him, but on account of meremen. Furthermore,HeshewsthatHeHimselfistheLordof theLawandthereasonwhyHetouchedtheleper, thoughthetouchwasnotnecessarytotheworkingof thecure,wastoshewthatHegiveshealth,notasa servant,butastheLord.
Bede: Another reason why He touchedhim,wasto provedthatHecouldnotbedefiled,whofreeothers frompollution.Atthesametimeitisremarkable,that HehealedinthewayinwhichHehadbeenbegged

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leprosus, potes me mundare. Volo,inquit ecce habes voluntatem mundare, iam habespietatiseffectum.
to heal. "If Thou wilt," says the leper, "Thoucanst makemeclean.""Iwill,"Heanswered,behold,thou hast My will, "be clean" now thou hast atoncethe effectofMycompassion. Chrys.,Hom.inMatt.,25:Moreover,bythis,notonly didHenottakeawaytheopinionofHimentertained bytheleper,butHeconfirmeditforHeputstoflight thediseasebyaword,andwhattheleperhadsaid inword,Hefilledupindeed. Whereforetherefollows,"AndwhenHehadspoken, immediately,&c." Bede: For there is no interval between theworkof God and the command, because the workisinthe command, for "He commanded, and they were created."[Ps148:5] There follows: "And He straitly charged him, and forthwith,&c."Seethoutellnoman." Chrys.,Hom25:AsifHesaid,Itisnotyettimethat My works should be preached, I require not thy preaching. By which He teaches us not toseek worldlyhonourasarewardforourworks.
Chrysostomus:Perhocautemnonsolum opinionemleprosinondestruxit,sedmagis confirmavit: verbo enim morbum fugat et quod leprosus verbo dixerat, hoc opere adimplevitunde Sequitur et cum hoc dixisset, statim discessitabeolepra,etmundatusest. Beda: Nihil enim medium inter opus Dei atque praeceptum, quia in praecepto est opus:dixitenim,etfactasunt.
Sequitur et comminatus est illi,statimque eieciteum,etdixitei:videneminidixeris. Chrysostomus: Quasi diceret: tempus nondumestmeaoperapraedicarituanon indigeo praedicatione. Per hoc autem docet nos ex nostris operibus honorem apud homines pro retributione non quaerere.
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Sequitur sed vade, ostende te principi sacerdotum. Propter hoc autem hunc ad sacerdotemmittitsalvator,adprobationem medelae,etneextratemplumfieret,sedin oratione cum populo computetur. Mittit etiam, quae sunt legis adimplens, ut Iudaeorum linguam maliloquam obturaret. Opusquidemipsecomplevit,probationem operisillisdimittens. Beda:Utscilicetintelligeretsacerdoseum non legis ordine, sed gratia Dei supra legemessecuratum. Sequituretofferproemundationetuaquod praecepitMoyses,intestimoniumillis. Theophylactus:Praecepitquidemmunus offerrequodhabebantinconsuetudinequi mundabantur offerre, tamquam in huiusmodi testimonium quod non erat contra legem, sed magis legem confirmabat, intantum quod ipse legis operareturpraecepta. Beda: Si quem vero movet quomodo dominus Iudaicum videtur approbare
Itgoeson:"Butgothyway,shewthyselftothechief ofthepriests."OurSavioursenthimtothepriestfor thetrialofhiscure,andthathemightnotbecastout ofthetemple,butstillbenumberedwiththepeoplein prayer.Hesendshimalso,thathemightfulfilallthe parts of the Law, in order to stoptheevil-speaking tongue of the Jews. He Himselfindeedcompleted thework,leavingthemtotryit.
Bede: This He did in order that the priest might understandthattheleperwasnothealedbytheLaw, butbythegraceofGodabove[p.35]theLaw. There follows: "And offer for thy cleansing what Moses,&c." Theophylact: He ordered him to offer thegiftwhich theywhowerehealedwereaccustomedtooffer,as ifforatestimony,thatHewasnotagainsttheLaw, but rather confirmed the Law, inasmuch as He HimselfworkedoutthepreceptsoftheLaw.
Bede: If any one wonders, how the Lord seemsto approve of the Jewish sacrifice, which theChurch
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sacrificium, cum id non recipiatEcclesia, meminerit, quod nondum obtulerat in passione holocaustum suum. Non autem oportebat auferri significantia sacrificia priusquam illud quod significabatur, confirmatum esset contestatione apostolorum praedicantium, et fide credentiumpopulorum. Theophylactus:Leprosusautem,quamvis dominus prohibuerit, beneficium patefecit unde Sequituratilleegressuscoepitpraedicare, et diffamare sermonem. Oportet enim beneficiatum gratum esse, et gratias reddere,etiamsibenefaciensnonindigeat. Gregorius Moralium: Merito autem quaeritur quidnam sit quod dominusquae gessit, abscondi iussit, et nec adhoram potuerunt abscondi? Sed notandum. Miraculum faciens taceri iussit, et tamen taceri non potuit, ut videlicet electi eius exempla doctrinae illius sequentes, in magnis quae faciunt latere quidem in voluntate habeant, sed ut prosint aliis, prodantur inviti. Non ergo voluitquicquam
rejects,lethimrememberthatHehadnotyetoffered His own holocaust in His passion. And it wasnot right that significative sacrifices should be taken awaybeforethatwhichtheysignifiedwasconfirmed bythewitnessoftheApostlesintheirpreaching,and bythefaithofthebelievingpeople.
Theophylact:Buttheleper,althoughtheLordforbade himdisclosedthebenefit,
whereforeitgoeson:"Buthehavinggoneout,began to publish and to blaze abroad the tale" for the personbenefittedoughttobegrateful,andtoreturn thanks,eventhoughhisbenefactorrequiresitnot. Bede,seeGreg.,Moral.,19,22:Nowitmaywellbe asked, why our Lord ordered His action to be concealed, and yet it could not be kept hidforan hour?Butitistobeobserved,thatthereasonwhy,in doingamiracle,Heorderedittobekeptsecret,and yet for all that it was noised abroad, was, thatHis elect, following the example of Histeaching,should wish indeed that in the great things which theydo, they should remain concealed, but should nevertheless unwillingly be brought to light forthe
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fieri, et minime potuit sed quid velleeius membra debeant, quidve de eis etiam nolentibus fiat, doctrinae magisterio exemplumdedit.
goodofothers.NotthenthatHewishedanythingto bedone,whichHewasnotabletobringabout,but, bytheauthorityofHisteaching,Hegaveanexample ofwhatHismembersoughttowishfor,andofwhat shouldhappentothemevenagainsttheirwill. Bede:Further,thisperfectcureofonemanbrought largemultitudestotheLord.Whereforeitisadded, "SothatHecouldnotanymoreopenlyenterintothe city,butcouldonlybewithoutindesertplaces."
Beda: Unius autem perfecta salvatio multas ad dominum cogit turbas unde subditur ita ut iam non possetmanifeste introire in civitatem, sed foris indesertis locisesset. Chrysostomus: Leprosus enim ubique praedicabat mirabilem curationem, ita ut omnes currerent ad visum, et fidem curantis: ut propter hoc dominus in civitatibusevangelizarenonposset,sedin eremisconversareturunde Sequituretconveniebantadeumundique.
Chrys.: For the leper every where proclaimedhis wonderfulcure,sothatallrantoseeandtobelieve on the Healer thus the Lord could not preachthe Gospel,butwalkedindesertplaces.
Whereforetherefollows,"Andtheycametogetherto Himfromallplaces." Pseudo-Jerome:Mystically,ourleprosyisthesinof thefirstman,whichbeganfromthehead,whenhe[p. 36] desired the kingdom of the world. For covetousnessistherootofallevilwhereforeGehazi, engaged in an avaritious pursuit, is covered with leprosy.
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Hieronymus: Mystice lepra nostra peccatumprimihominisest,quaeacapite coepit quando regna mundi desideravit: radixenimomniummalorumestcupiditas unde Giezi avaritiam secutus lepra suffunditur.
Beda: Extenta vero manu salvatoris,hoc est incarnato Dei verbo, humanamque contingente naturam, ab erroris prisci varietatemundatur. Hieronymus: Quae quidem lepra vero sacerdoti secundum ordinem Melchisedechostensa,oblationemundatur, eo dicente nobis: date eleemosynam, et omniamundasuntvobis.Quodautemnon poteratIesusmanifesteincivitatemintroire, etc., significatur quod non omnibus manifestatus est Iesus, qui latis, atque plataneis serviunt laudibus, et propriis voluntatibus sed his qui foras cumPetro exeunt,etindesertislocissunt,quaeelegit dominus ad orandum et reficiendum populum, qui scilicet deserunt delectationes mundi, et omnia quae possident, ut dicant: portio meadominus. Gloria vero domini manifestatur his qui conveniunt undique, idest per plana, et ardua,quosnihilpotestseparareacaritate Christi. Beda: Post factum etiam in civitate miraculumseceditdominusindesertum,ut ostendat se magis quietam, et asaeculi
Bede:ButwhenthehandoftheSaviour,thatis,the IncarnateWordofGod,isstretchedout,andtouches humannature,itiscleansedfromthevariouspartsof theolderror. Pseudo-Jerome:Thisleprosyiscleansedonoffering an oblation to the true Priest after the order of Melchisedec for He tells us, "Give alms of such things as ye have, and, behold, allthingsareclean unto you." [Luke 11:41] But in that Jesus couldnot openlyenterintothecity,itismeanttobeconveyed that Jesus is not manifested to those who are enslavedtotheloveofpraiseinthebroadhighway, andtotheirownwills,buttothosewhowithPetergo intothedesert,whichtheLordchoseforprayer,and forrefreshingHispeoplethatis,thosewhoquitthe pleasuresoftheworld,andallthattheypossess,that theymaysay,"TheLordismyportion."Buttheglory of the Lord is manifested to those, who meet together on all sides, that is, through smoothways and steep, whom nothing can "separate fromthe loveofChrist."[Rom8:35]
Bede,inMarc.,i,10:Evenafterworkingamiraclein thatcity,theLordretiresintothedesert,toshewthat Helovesbestaquietlife,andonefarremovedfrom

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curis remotam diligere vitam, atque ob huius appetitum se sanandis curam adhiberecorporibus.
thecaresoftheworld,andthatitisonaccountofthis desire,HeappliedHimselftothehealingofthebody.
Caput 2 Lectio 1 1 ' . 2 , . 3 . 4 , . 5 , , . 6

Gospel of Mark, Chapter 2[p.37]
1. And again He entered into Capernaumaftersomedaysanditwas noisedthatHewasinthehouse.2.And straightway many were gathered together, insomuch that there was no room to receive them, no, notsomuch asaboutthedoor:andHepreachedthe worduntothem.3.Andtheycameunto Him,bringingonesickofthepalsy,who was carried by four. 4. And whenthey could not come nigh unto Him forthe press,theyuncoveredtheroofwhereHe was: and when they had broken itup, theyletdownthebedwhereinthesickof the palsy lay. 5. When Jesus sawtheir faith,Hesaiduntothesickofthepalsy, "Son, thy sins be forgiven thee."6.But therewerecertainoftheScribessitting there, and reasoning in their hearts,7.
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, 7 : 8 , 9 , , , , 10 , 11 , . 12 , .
Why doth this man thus speak blasphemies? who can forgive sinsbut God only? 8. And immediately when JesusperceivedinHisspiritthattheyso reasoned within themselves, He said untothem,"Whyreasonyethesethings inyourhearts?9.Whetherisiteasierto saytothesickofthepalsy,Thysinsbe forgiventheeortosay,Arise,andtake up thy bed, and walk? 10. But thatye may know that the Son of man hath poweronearthtoforgivesins,(Hesaith tothesickofthepalsy,)[p.38]11.Isay unto thee, Arise, and take up thybed, and go thy way into thine house."12. And immediately he arose, tookupthe bed, and went forth before them all insomuchthattheywereallamazed,and glorifiedGod,saying,"Weneversawit onthisfashion."
Beda: Quia nec carnales superna pietas deserit, quin etiam his gratiam suae
Bede,inMarc.,1,10:Becausethecompassionof Goddesertsnotevencarnalpersons,Heaccordsto
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visitationis,perquametipsispiritaleseffici valeant, indulget post desertum dominus redit in civitatem unde dicitur et iterum intravitCapharnaumpostdiesocto. Augustinus de Cons. Evang: Matthaeus autem hoc miraculum quod sequitur, ita scribittamquamincivitatedominifactumsit, Marcus autem hoc in Capharnaum quod difficilius solveretur, si Matthaeus etiam Nazarethnominaret.Nuncverocumpotuerit ipsa Galilaea dici civitas Christi, quia in Galilaea erat Nazareth quis dubitaveritin civitatesuahocfecissedominum,cumhoc fecerit in Capharnaum civitate Galilaeae, praesertim quia et ipsa Capharnaum ita excellebat in Galilaea, ut tamquam metropolis haberetur? Vel Matthaeus praetermisit quae gesta sunt postquam venit in civitatem suam, donec veniret Capharnaum, et sic adiungit de sanato paralytico,subiungens:etecceofferebantei paralyticum,postquamdixerat,quodvenitin civitatemsuam. Chrysostomus in Matth:VelCapharnaum civitatem eius dixit Matthaeus, eo quod saepiusillucibat,acmultaibidemmiracula perpetrabat.
themthegraceofHispresence,bywhicheventhey may be made spiritual. After the desert, theLord returnsintothecity.
Augustine,deCon.Evan.,ii,25:ButMatthewwrites thismiracleasifitweredoneinthecityoftheLord, whilstMarkplacesitinCapernaum,whichwouldbe moredifficultofsolution,ifMatthewhadalsonamed Nazareth. But seeing that Galilee itself might be calledthecityoftheLord,whocandoubtbutthatthe LorddidthesethingsinHisowncity,sinceHedid theminCapernaum,acityofGalileeparticularlyas CapernaumwasofsuchimportanceinGalileeasto becalleditsmetropolis?Orelse,Matthewpassed by the things which were done after Hecameinto Hisowncity,untilHecametoCapernaum,andso addsonthestoryoftheparalytichealed,subjoining, "And,behold,theypresentedtoHimamansickof thepalsy,"afterhehadsaidthatHecameintoHis own city. Wherefore it is said, "And again He enteredintoCapernaum,&c."
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:Orelse, Matthew called Capernaum His city because He wenttherefrequently,andtheredidmanymiracles.
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Sequituretauditumestquodindomoesset etconveneruntmulti,itautnoncapereteos domus neque ad ianuam. Laborem enim accedendi desiderium audiendisuperabat. Posthocparalyticumintroducunt,dequoet MatthaeusetLucasdicuntunde Sequitur et venerunt ferentes ad eum paralyticum, qui a quatuor portabatur. Invenientesque multitudine ianuam obturatam, per eam non potuerunt aliquatenus introire sperantes autem portatores eum qui portabatur curationis gratiampossepromereri,lectumcumonere sublevantes,nudatotectointromiseruntcum lecto paralyticum ante faciem salvatoris:et hoc est quod subditur et cum nonpossent offerreeum,etcetera. Sequitur cum vidisset autem Iesus fidem illorum, ait paralytico: fili, dimittuntur tibi peccata tua. Non quidem dixit fidem paralytici, sed portantium: contingit enim aliquando quod aliquis fide alterius convalescit. Beda: Intuendum sane quanti propria
It goes on: "And it was noised that He wasinthe house, &c." For the desire of hearing Himwas strongerthatthetoilofapproachingHim.Afterthis, they introduce the paralytic, of whom Matthewand Lukespeak
wherefore there follows: "And they came untoHim bearing one sick of the palsy, who wascarriedby four." Finding the door blocked up by the crowd, theycouldnotbyanymeansenterthatway.Those who carried him, however, hoping that hecould meritthegraceofbeinghealed,raisingthebedwith their burden, and uncovering the roof, lay himwith his bed before the face of the Saviour.Andthisis that which is added: "And when they could not[p. 39]layhimbeforeHim,&c."
There follows: "But when Jesus saw theirfaith,He said to the sick of the palsy, Son, thy sinsbe forgiventhee."Hedidnotmeanthefaithofthesick man, but of his bearers for itsometimeshappens thatamanishealedbythefaithofanother.
Bede: It may indeed be seen how mucheach

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cuiuscumque fides apud Deum valeat,ubi tanti valuit aliena ut totus homo repente interius exteriusque salvatus exurgeret, et aliorummeritoaliisrelaxarenturerrata.
person's own faith weighs with God, when thatof another had such influence that the whole manat once rose up, healed body and soul, andbyone man's merit, another should have his sinsforgiven him. Theophylact: He saw the faith of the sickman himself,sincehewouldnothaveallowedhimselfto becarried,unlesshe'dhadfaithtobehealed. Bede: Moreover, the Lord being about tocurethe manofthepalsy,firstloosedthechainsofhissins, in order to shew that he was condemned tothe looseningofhisjoints,becauseofthebondsofhis sins,andcouldnotbehealedtotherecoveryofhis limbs,unlessthesewerefirstloosened.ButChrist's wonderful humility calls this man, despised,weak, withallthejointsofhislimbsunstrung,ason,when the priests did not deign to touch him.Oratleast, He therefore calls him a son becausehissinsare forgivenhim. It goes on: "But there were certain ofthescribes sittingthere,andreasoningintheirhearts,Whydoth thismanspeakblasphemies?" Cyril [ed. note: Nicolai observes onthispassage, Nihil tale occurrit in Cyrillo, tametsi blasphemiae
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Theophylactus: Ipsius etiam paralytici fidem vidit: etenim ille portari non sineret, nisicurationisfidemhaberet. Beda:Curaturusautemhominemaparalysi dominusprimopeccatorumvinculadissolvit, ut ostenderet eum ob nexus culparum, artuum dissolutione fuisse damnatum, nec nisi his relaxatis membrorum posse recuperationesanari.Miraautemhumilitas: despectumetdebilem,totisquemembrorum dissolutum compagibus filium vocat,quem sacerdotes non dignarentur attingere: aut certeideofilium,quiadimittuntureipeccata sua. SequiturerantautemillicquidamdeScribis sedentes et cogitantes in cordibus suis: quidhicloquitur?Blasphemat. Cyrillus:Arguuntautemeumblasphemiae, mortispraecipitantessententiam:eratenim
in lege mandatum, quod quicumque blasphemaretinDeum,mortepuniretur.Hoc autem ei imponebant, quia sibiattribuebat divinam potestatem remittendi peccata undesubditurquispotestdimitterepeccata nisisolusDeus?Solusenimiudexomnium potestatemhabetdimittendipeccata.
ideo a Judaeis improperatae Christo meminit in Johannem, Lib. ii, e.3.]: Now they accuse Himof blasphemy, anticipating the sentence ofHisdeath: for there was a command in the Law, that whosoeverblasphemedshouldbeputtodeath.And thischargetheylaiduponHim,becauseHeclaimed for Himself the divine power of remitting sins. Wherefore it is added, "Who can forgivesin,save Godonly?"FortheJudgeofallalonehaspowerto forgivesin. Bede:WhoremitssinbythosealsotowhomHehas assigned the power of remitting, and therefore Christ is proved to be very God, for He isableto remitsinsasGod.TheJewsthenareinerror,who althoughtheyholdtheChristbothtobeGod,andto be able to remit sins, do not howeverbelievethat Jesus is the Christ. But the Arians errmuchmore madly, who [p. 40] although overwhelmed with the words of the Evangelist, so that theycannotdeny that Jesus is the Christ, and can remit sin, neverthelessfearnottodenythatHeisGod.ButHe Himself, desiring to shame the traitorsbothbyHis knowledgeofthingshiddenandbythevirtueofHis works,manifestsHimselftobeGod. For there follows: "And immediately when Jesus perceived in His spirit that they so reasoned,He saiduntothem,Whyreasonyethesethingsinyour
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Beda: Qui per eos quoque dimittitquibus dimittendi tribuit potestatem: et ideo Christus vere Deus esse probatur, quia dimitterepeccataquasiDeuspotest.Errant itaque Iudaei, qui cum Christum etDeum esse,etpeccatumdimitterepossecredant, Iesum tamen Christum esse non credunt. SedmultodementiuserrantAriani,quicum Iesum et Christum esse, et peccataposse dimittere, Evangelii verbis devicti negare nonaudeant:nihilominusDeumnegarenon timent.Atipseperfidossalvaredesiderans et occultorum cognitione, et virtuteoperum Deumseessemanifestatnam Sequitur quo statim cognito Iesus spiritu suo, quia sic cogitarent intra se, dicitillis: quidistacogitatisincordibusvestris?Inquo
ostenditseDeum,quipotestcordisocculta cognoscere, et quodammodo tacens loquitur: eadem maiestate et potentiaqua cogitationes vestras intueor, possum et hominibusdelictadimittere. Theophylactus: Sed quamvis fuerint eorum cogitationes revelatae, tamen permanent insensibiles, non in hoc consentientesquodpeccatavaleatdimittere qui novit eorum corda unde dominus certificat de curatione animae per curationem corporis, demonstrans per visibile invisibile, per id quod est facile difficilius: quamvis ipsi non itacrederent. Pharisaei enim difficilius credebantsanare corpustamquammanifestum,animamvero curare facilius, quia invisibilis est medela ita ut talia cogitarent: ecce corpuscurare desinit, et invisibilem curat animam:magis autem si valuisset, corpus iam curassetet non ad invisibile refugisset. Salvator igitur, ostendensquodutraquepotest,aitquidest facilius? Quasi dicat: ego quidem per corporis medelam, quae secundum veritatem facilior est, difficilior autemvobis videtur, ostendam vobis animaesanitatem, quaedifficiliorest.
hearts?" In which He shews Himself to be God, since He can know the hidden things oftheheart andinamannerthoughsilentHespeaksthus,With thesamepowerandmajesty,bywhichIlookupon yourthoughts,Icanforgivethesinsofmen. Theophylact: But though their thoughts werelaid bare,stilltheyremaininsensible,refusingtobelieve that He who knew their hearts could forgivesins, wherefore the Lord proves to them the cureofthe soulbythatofthebody,shewingtheinvisiblebythe visible, that which is more difficult by thatwhichis easier, although they did not look upon itassuch. ForthePhariseesthoughtitmoredifficulttohealthe body,asbeingmoreopentoviewbutthesoulmore easytocure,becausethecureisinvisiblesothat they reasoned thus, Lo, He does notnowcurethe body, but heals the unseen soul if He'dhadmore power,Hewouldatoncehavecuredthebody,and not have fled for refuge to the unseen world.The Saviour, therefore, shewing that He can doboth, says,"Whichiseasier?"asifHesaid,Iindeedby the healing of the body, which is in realitymore easy,butappearstoyoumoredifficult,willproveto you the health of the soul, which is reallymore difficult.
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Chrysostomus: Et quia dicere, quam facere facilius est, adhuc manifesta erat contradictio, quia opus nondum erat manifestum: unde subdit ut autem sciatis quia potestatem habet filius hominis, etc. quasi dicat: quoniam de verbo diffiditis, operationem inducam, quod erat invisibile confirmantem.Signanterautemdicitinterra dimittendi peccata, ut ostenderet quod humanae naturae potestatem divinitatis univitindivisibiliunionequiaetsifactusest homo, tamen Dei verbum permansit etsi perdispensationeminterriscumhominibus conversaretur, non tamen prohibebatur miracula perpetrare, ac remissionem tribuere peccatorum: non enim humanitas diminuitaliquiddeproprietatibusdivinitatis, nec divinitas impedivit Dei verbum incommutabiliter, et veraciter in terris secundumcarnemfierifiliumhominis. Theophylactus:Dicitautemtollegrabatum tuum, ad maiorem miraculi certitudinem ostendens quod non est secundum phantasiam, simulque ut ostenderet quod nonsolumcuravit,sedetfortitudinemdedit: sic animas non solum a peccatoconvertit, sed eis virtutem tribuit ad operandum mandata.
Psuedo-Chrys., Vict. Ant. e Cat. in Marc.: And becauseitiseasiertosaythantodo,therewasstill manifestly something to say in opposition, forthe work was not yet manifested. Wherefore He subjoins,"Butthatyemayknow,&c."asifHesaid, SinceyedoubtMyword,Iwillbringonaworkwhich will confirm what was unseen. But He says ina markedmanner,"Onearthtoforgivesins,"thatHe might shew that He has joined the power ofthe divinitytothehumannaturebyaninseparableunion, because although He was made man, yet He remained the Word of God and although by an economy He conversed on the earth with men, neverthelessHewasnotpreventedfromworking[p. 41]miraclesandfromgivingremissionofsins.For His human nature did not in any thing takeaway fromthesethingswhichessentiallybelongedtoHis Divinity,northeDivinityhindertheWordofGodfrom becomingonearth,accordingtotheflesh,theSon ofManwithoutchangeandintruth. Theophylact:Again,Hesays,"Takeupthybed,"to prove the greater certainty of themiracle,shewing thatitisnotamereillusionandatthesametimeto shewthatHenotonlyhealed,butgavestrengththus He not only turns away souls from sin,butgives themthepowerofworkingoutthecommandments.
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Beda:Fitigiturcarnalesignum,utprobetur spiritualequamquameiusdemvirtutissitet corporisetanimaevitiadimittereunde
Bede: A carnal sign therefore is given, thatthe spiritualsignmaybeproved,althoughitbelongsto thesamepowertodoawaywiththedistempersof bothsoulandbody. Whenceitfollows:"Andimmediatelyhearose,took upthebed,andwentforthbeforethemall." Chrys.:Further,Hefirsthealedbytheremissionof sinsthatwhichHehadcometoseek,thatis,asoul, sothatwhentheyfaithlesslydoubted,thenHemight bring forward a work before them, and inthisway His word might be confirmed by the work, anda hiddensignbeprovedbyanopenone,thatis,the healthofthesoulbythehealingofthebody. Bede:Wearealsoinformed,thatmanysicknesses ofbodyarisefromsins,andthereforeperhapssins arefirstremitted,thatthecausesofsicknessbeing taken away, health may be restored. For menare afflictedbyfleshlytroublesforfivecauses,inorder toincreasetheirmerits,asJobandtheMartyrsor to preserve their lowliness, as Paul by the messengerofSatanorthattheymayperceiveand correct their sins, as Miriam, the sisterofMoses, andthisparalyticorforthegloryofGod,astheman bornblindandLazarusorasthebeginningsofthe pains of damnation, as Herod andAntiochus.But
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Sequitur et statim ille surrexit, etsublato grabatoabiitcoramomnibus. Chrysostomus: Prius autem id quod quaerere venerat, scilicet animam, remittendo peccata, curavit, ut cum non credentesdubitaverint,tuncopusadducatin medium,utverbumopereconfirmetur,etper manifestum occultum, animae scilicet sanitaspermedelamcorporisostendatur. Beda: Datur etiam nobis intelligentia, propter peccata plerasque evenire corporum debilitates et idcirco forsitan prius dimittuntur peccata, ut, causis debilitatis ablatis, sanitas restituatur. Quinqueenimdecausisaffligunturhomines molestiis carnis: aut propter merita augenda, ut Iob, et martyres autpropter humilitatem conservandam, ut Paulus ab Angelo Satanae aut ob peccata intelligenda, et corrigenda, ut Mariasoror Moysi,ethicparalyticusautadgloriamDei,
sicut caecus natus, et Lazarus aut ad initiumdamnationis,sicutHerodes.Miranda estautemdivinaepotentiaevirtus,ubinulla temporis interveniente morula, iussu salvatorissalusfestinacomitaturunde Sequitur ita ut admirarentur. Relinquentes maius, scilicet remissionem peccatorum, admirantur tantummodo quod apparet, corporisscilicetsanitatem. Theophylactus: Non est autem hic paralyticusquiaIoannecuratusnarratur:ille enim hominem non habebat, hic vero quatuorilleinprobaticapiscinacuratur,hic vero in domo. Est autem unus qui a MatthaeoetMarcocuratusnarratur.Mystice autemestetnuncChristusinCapharnaum, in domo scilicet consolationis, idest in Ecclesia,quaeestdomusparalytici. Beda:Praedicanteautemdominoindomo, non capiuntur neque ad ianuam, quia praedicante in Iudaea Christo gentilesad audiendum nondum intrare valuerunt, ad quos tamen, etsi foris positos, doctrinae suaeverbaperpraedicatoresdirexit.
wonderful is the virtue of the Divine power, where withouttheleastintervaloftime,bythecommandof the Saviour, a speedy health accompanies His words.
Wherefore there follows: "Insomuch that they were all amazed." Leaving the greater thing, that is,the remissionofsins,theyonlywonderatthatwhichis apparent,thatis,thehealthofthebody. Theophylact: This is not however the paralytic, whosecure[p.42]isrelatedbyJohn,[John5]forhe hadnomanwithhim,thisonehadfourheiscured in the pool of the sheep market, but this one ina house.Itisthesameman,however,whosecureis related by Matthew [Matt. 9] and Mark. But mystically,ChristisstillinCapernaum,inthehouse ofconsolation.
Bede:Moreover,whilsttheLordispreachinginthe house, there is not room for them, not evenatthe door,becausewhilstChristispreachinginJudaea, theGentilesarenotyetabletoentertohearHim,to whom,however,thoughplacedwithout,hedirected thewordsofHisdoctrinebyHispreachers.
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Hieronymus: Paralysis autem typus est torporis quo piger iacet in mollitiecarnis, habensdesideriumsalutis. Theophylactus: Si ergo ego dissolutis potentiis animae quasi paralyticus invirtuosus abeam ad bonum, et attollara quatuorEvangelistis,adChristumadducar, audiamque tunc fili, et relinquentur mihi peccata: filius enim Dei fit aliquis propter mandatorumoperationem.
Pseudo-Jerome: Again, the palsy is a typeofthe torpor, in which man lies slothful in thesoftnessof theflesh,thoughdesiringhealth. Theophlyact:IfthereforeI,havingthepowersofmy mindunstrung,remain,wheneverIattemptanything goodwithoutstrength,asapalsiedman,andifIbe raised on high by the four Evangelists, and be broughttoChrist,andtherehearmyselfcalledson, then also are my sins quitted by me for amanis called the son of God because he worksthe commandments. Bede: Or else, because there are fourvirtues,by whichamanisthroughanassuredheartexaltedso that he merits safety which virtues some call prudence,fortitude,temperanceandjustice.Again, they desire to bring the palsied man toChrist,but theyareimpededoneverysidebythecrowdwhich isbetweenthem,becauseoftenthesouldesiresto be renewed by the medicine of Divinegrace,but through the sluggishness of the grovelling bodyis held back by the hindrance of old custom. Oftentimes amidst the very sweetness of secret prayer, and, as it may be called, the pleasant conversewithGod,acrowdofthoughts,cuttingoff theclearvisionofthemind,shutsoutChristfromits sight. Let us not then remain in thelowestground, wherethecrowdsarebustling,butaimattheroofof
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Beda:Seuquiaquatuorsuntvirtutesquibus ad promerendam sospitatem homofiducia mentis erigitur, quas nonnulli prudentiam, fortitudinem, temperantiam et iustitiam nuncupant. Desiderant autem paralyticum Christo offerre sed turba interposita ab omniparteintercluduntur:quiasaepeanima post infirmi corporis desidiam, supernae gratiae remedio cupiens innovari, priscae consuetudinis obstaculo retardatur saepe interipsasorationissecretaedulcedines,et quasi suave cum domino colloquium,turba cogitationuminterveniensaciemmentis,ne Christusvideatur,impedit.Nonitaqueestin infimisubiturbaetumultuanturremanendum sedtectumdomus,idestsacraeScripturae
sublimitas est appetenda, lexque domini meditanda. Theophylactus: Sed quomodo ferar ad Christum, nisi tectum aperiatur? Tectum enim est intellectus, qui superponitur omnibushisquaeinnobissunt.Hicmultum habet terrae quantum ad lateres fictiles, terrenas dico res: sed si haecsublevetur virtus, intellectus in nobis exoneratur.Post hoc submittatur, id est humilietur:nonenim decet extolli de hoc quod intellectus est exoneratus,sedmagishumiliari. Beda:Velpatefactotectoaegersubmittitur, quia reseratis Scripturarum mysteriis ad notitiamChristipervenitur,hocest,adeius humilitatem fidei pietate descenditur.Quod autem cum grabato deponitur infirmus, significat ab homine adhuc in istacarne constituto Christum debere cognosci. De grabato autem surgere est animam se a carnalibus desideriis, ubi aegra iacebat, abstrahere. Grabatum tollere est ipsam quoque carnem per continentiae frena correptam spe caelestium praemiorum a deliciis segregare terrenis. Sublato autem grabato domum ire, ad Paradisumredire est. Vel sanus qui languerat, domum
thehouse,thatis,thesublimityoftheHolyScripture, andmeditateonthelawoftheLord. Theophylact:ButhowshouldIbebornetoChrist,if theroofbenotopened.Fortheroofistheintellect, whichissetaboveallthosethingswhicharewithin ushereithasmuchearthaboutitinthetileswhich aremadeofclay,Imean,earthlythings:butifthese betakenaway,thevirtueoftheintellectwithin[p.43] usisfreedfromitsload.Afterthisletitbeletdown, that is, humbled. For it does not teach ustobe puffedup,becauseourintellecthasitsloadcleared away,buttobehumbledstillmore. Bede:Orelse,thesickmanisletdownaftertheroof is opened, because, when the Scripturesarelaid opentouswearriveattheknowledgeofChrist,that is,wedescendtoHislowliness,bythedutifulnessof faith. But by the sick man being let down withhis bed,itismeantthatChristshouldbeknownbyman, whilstyetintheflesh.Butbyrisingfromthebedis meantthesoul'srousingitselffromcarnaldesires,in whichitwaslyinginsickness.Totakeupthebedis tobridlethefleshitselfbythebandsofcontinence, and to separate it from earthly pleasures,through the hope of heavenly rewards. But to takeupthe bedandtogohomeistoreturntoparadise.Orelse the man, now healed, who had been sickcarries back home his bed, when the soul,afterreceiving
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reportat grabatum, cum anima, remissione acceptapeccatorum,cumipsosuocorpore adinternamsuicustodiamserefert. Theophylactus: Oportet etiam grabatum, idest corpus tollere ad operationemboni: tunc enim ad contemplationem pertingere valebimus, ita ut quae in nobis sunt cogitationes dicant: quoniam nunquam sic vidimus, idest nunquam sic intelleximus, sicut nunc a paralysi curati: qui enima peccatismundatusest,mundiusvidet.
remission of sins, returns, even though encompassed with the body, to its internal watch overitself. Theophylact: It is necessary to take up also one's bed, that is the body, to the working of good.For thenshallwebeabletoarriveatcontemplation,so that our thoughts should say within us, neverhave weseeninthiswaybefore,thatisneverunderstood aswehavedonesincewehavebeencuredofthe palsy for he who is cleansed fromsin,seesmore purely.
Lectio 2 13 : , . 14 , , . . 15 ,
13.AndHewentforthagainbythesea sideandallthemultituderesortedunto Him,andHetaughtthem.14.AndasHe passed by, He saw Levi, the son of Alphaeus, sitting at the receipt of custom,andsaiduntohim,"FollowMe." AndhearoseandfollowedHim.15.And it came to pass, that as Jesus satat meat in his house, manyPublicansand sinnerssatalsotogetherwithJesusand His disciples for there weremany,and they followed Him. 16. And when the
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: . 16 , 17 [] ' : .
ScribesandPhariseessawHim[p.44] eatwithPublicansandsinners,theysaid unto his disciples, "How is it thatHe eateth and drinketh with Publicansand sinners?" 17. When Jesus heard it,He said unto them, "They that are whole have no need of the physician,butthey that are sick: I came not to callthe righteous,butsinnerstorepentance."
Beda: Postquam dominus inCapharnaum docuit,egressusestadmare,utnonsolum civilem vitam hominum instrueret, verum etiamhabitatoribusmarisEvangeliumregni praedicaret, eosque fluctivagos rerum labentium motus contemnere, ac fidei firmitate superare doceret unde dicitur et egressus est Iesus ad mare, omnisque turbaveniebatadeum,etdocebateos. Theophylactus: Vel post miraculum ad mare egreditur, quasi solitarius volens
Bede:AfterthattheLordtaughtatCapernaum,He wenttothesea,thatHemightnotonlysetinorder the life of men in towns, but also mightpreachthe Gospelofthekingdomtothosewhodweltnearthe sea, and might teach them to despisetherestless motions of those things which pass away likethe waves of the sea, and to overcome them bythe firmnessoffaith.Whereforeitissaid,"AndHewent forthagaintothesea,andallthemultitude,&c." Theophylact: Or else, after the miracle,Hegoesto thesea,asifwishingtobealone,butthecrowdruns
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esse sed turba concurrit iterum: ut addiscas quod quantum fugis gloriam, tantumipsateper
toHimagain,thatthoumightestlearn,thatthemore thou fliest from glory, the moresheherselfpursues theebutifthoufollowesther,shewillflyfromthee. TheLordpassingonfromthencecalledMatthew. Whereforetherefollows,"AndasHepassedby,He sawLevi,thesonofAlphaeus,sitting,&c."
Sequitur. Et si quidem tu ipsam persequeris, ipsa te fugiet. Inde autem transiensdominusvocavitMatthaeumunde Sequitur et cum praeteriret, vidit levi Alphaeisedentemadtelonium. Chrysostomus: Idem autem est publicanusatribusEvangelistisnominatus, scilicet Matthaeus a Matthaeo, levi autem simpliciter a Luca, levi autem Alphaei a Marco: filius enim erat Alphaei. Binomios autem secundum Scripturam et aliosest videre sicut socer Moysi quandoqueIetro, quandoqueRaguelvocatur. Beda:SicetidemestleviquietMatthaeus sed Lucas, Marcusque propter verecundiam, et honorem Evangelistae, nomenponerenoluntvulgatumipseautem Matthaeus iuxta illud quod scriptum est: iustus accusator est sui, Matthaeum se,et publicanumnominat,utostendatlegentibus,
Chrys.:Nowthisisthesamepublicanwhoisnamed by all the Evangelists Matthew byMatthewsimply Levi by Luke and Levi, the son of Alphaeus,by MarkforhewasthesonofAlphaeus.Andyoumay find persons with two names in other parts of Scripture as Moses' father in law issometimes calledJethro,sometimesRaguel.
Bede, in Marc., 11: So also the samepersonis called Levi and Matthew but Luke and Mark,on account of their reverence and the honour ofthe Evangelist, are unwilling to put the commonname, whileMatthewisajustaccuserofhimself,andcalls himselfMatthewandpublican.Hewishestoshewto his hearers that no one who is convertedshould
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nullum debere conversum de salute diffidere, cum ipse de publicano in apostolumsitrepentemutatus.Adteloneum autem,idestadcuram,dispensationemque vectigalium sedentem dicit: telos, enim Graece,Latinevectigalnominatur. Theophylactus:Sedebateniminteloniout consuetudinisest,autaliquosimpetens,aut verba vendens, aut aliquid huiusmodi faciens, quibus in suis mansionibus telonearii utuntur: qui de hoc statu sic sublevatus est ut relinquens omnia, Christumsequereturunde Sequitur et ait illi: sequere me.Etsurgens secutusesteum. Beda: Sequi autem imitari est:ideoqueut pauperemChristumnontamgressu,quam affectu imitari posset, reliquit propriaqui rapere solebat aliena. Non solum autem lucra reliquit vectigalium, sed etpericulum contempsit quod evenire poterat a principibus saeculi: quia vectigalium rationes imperfectas atque incompositas reliquit. Ipse enim dominus, qui hunc exterius humana allocutione ut sequeretur
despair of his salvation, since he himself was suddenly changed from a publican intoanApostle. buthesaysthathewassittingatthe'teloneum,'that is,theplacewherethecustomsarelookedafter[p. 45] and administered. For 'telos' in Greek isthe sameas'vectigal,'customs,inLatin. Theophylact: For he sat at the receipt of custom, either, as is often done, exacting from some, or makingupaccounts,ordoingsomeactionsofthat sort,whichpublicansarewonttodointheirabodes, yeathisman,whowasraisedonhighfromthisstate oflifethathemightleaveallthingsandfollowChrist.
Whereforeitgoeson,"AndHesaithtohim,Follow Me,&c." Bede: Now to follow is to imitate, and thereforein ordertoimitatethepovertyofChrist,inthefeelingof hissoulevenmorethaninoutwardcondition,hewho used to rob his neighbour's wealth, nowleaveshis own. And not only did he quit the gain ofthe customs,buthealsodespisedtheperil,whichmight comefromtheprincesofthisworld,becauseheleft theaccountsofthecustomsimperfectandunsettled. For the Lord Himself, Who externally, byhuman language,calledHimtofollow,inflamedhiminwardly
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vocavit, intus divina inspiratione, ut mox vocantemsequeretur,accendit. Hieronymus: Sic ergo levi, qui appositus interpretatur, a telonio negotiorum saecularium solum sequitur verbum quod dicit: qui non renuntiaverit omnibusquae possidet,nonpotestmeusessediscipulus. Theophylactus: Qui autem prius alios impetebat sic factus est benevolus utad comestionem plurimos convocaret: unde sequitur et factum est cum accumberet, scilicetIesus,indomoillius,multipublicani, etpeccatoressimuldiscumbebantcumIesu etdiscipuliseius. Beda: Publicani autem appellantur hi qui vectigalia publica exigunt, sive qui conductoressuntvectigaliumfisci,velrerum publicarum,necnonethiquisaeculihuius lucra per negotia sectantur, eodem vocabulo censentur. Viderant itaque publicanum a peccatis ad meliora conversum, locum invenisse poenitentiae, et ob id etiam non desperant salutem. Neque vero in pristinis vitiis permanentes publicani veniunt ad Iesum, utPharisaeiet
by divine inspiration to follow Him themomentthat Hecalledhim. Pseudo-Jerome: Thus then Levi, which means Appointed, followed from the custom-house of human affairs, the Word, Who says, "He whodoth notquitallthathehas,cannotbeMydisciple."
Theophylact:Buthewhousedtoplotagainstothers becomes so benevolent, that he invites many personstoeatwithhim.Whereforeitgoeson:"And it came to pass, that as Jesus sat at meatinhis house."
Bede, in Marc. i, 12: The persons here called publicans are those who exact thepubliccustoms, ormenwhofarmthecustomsoftheexchequerorof republicsmoreover,thosealso,whofollowafterthe gain of this world by business, are called bythe same name. They who had seen thatthepublican, convertedfromhissinstobetterthings,hadfounda place of pardon, even for this reason themselves alsodonotdespairofsalvation.Andtheycometo Jesus, not remaining in their former sins, asthe Pharisees and Scribes complain, butinpenitence,
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Scribae sed poenitentiam agentes, ut sequens Evangelistae sermo designat, dicens erant enim multi qui sequebantur eum. Ibat enim dominus ad convivia peccatorum, ut occasionem haberet docendi, et spirituales invitatoribus suis praeberet cibos: quod mysteriorum figuris congruitquienimdomicilioChristumrecipit interno, maximis delectationibus exuberantium pascitur voluptatum. Itaque dominus libenter ingreditur, et in eiusqui crediderit recumbit affectu et hoc est bonorum operum spirituale convivium, quo divespopuluseget,etpauperepulatur. Theophylactus: Pharisaei autem hoc arguunt, quasi puros se facientes unde sequitur et Pharisaei videntes quia manducaret cum publicanis et peccatoribus,dixeruntdiscipuliseius:quare cumpublicanisetpeccatoribusmanducatet bibitmagistervester? Beda: Si per Matthaei electionem et vocationem publicanorum, fides exprimitur gentium,quaepriusmundilucrisinhiabant: profecto supercilium Scribarum et Pharisaeorum,Iudaeoruminvidiaminsinuat, quidegentiumsalutetorquentur.
as the following words of the Evangelist shew, saying, "For there were many who followedHim." For the Lord went to the feasts of sinners,thatHe might have an opportunity of teaching them, and might set before His entertainers spiritualmeats, which also is carried on in mysticalfigures.Forhe whoreceivesChristintohisinwardhabitation[p.46] is fed with the highest delights of overflowing pleasures. Therefore the Lord enters willingly,and takesupHisabodeintheaffectionofhimwhohath believedonHimandthisisthespiritualbanquetof good works, which the rich cannot have, andon whichthepoorfeast.
Theophylact: But the Pharisees blamethis,making themselvespure.Whencetherefollows:"Andwhen theScribesandPhariseessawHimeat,&c."
Bede:IfbytheelectionofMatthewandcallingofthe publicans,thefaithoftheGentilesisexpressed,who formerly were intent on the gains of thisworld certainly the haughtiness of the Scribes and PhariseesintimatestheenvyoftheJewishpeople, whoarevexedatthesalvationoftheGentiles.
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Sequitur hoc audito Iesus ait illis: non necessehabentsanimedico,sedquimale habent.SugillatScribasetPharisaeos,qui iustos se putantes, peccatorum consortia declinabant. Seipsum medicum dicit, qui miro medicandi genere vulneratus est propter iniquitates nostras, et eius livore sanati sumus sanos autem et iustos appellat eos, qui suam iustitiam nolentes statuere, iustitiae Dei sunt subiectiporro malehabentes,etpeccatoresvocateosqui suaefragilitatisconscientiadevicti,necper legem se iustificari possevidentes,Christi gratiae poenitendo colla submittunt unde subditur non enim veni vocare iustos,sed peccatores nonquidemutmaneantpeccatores,sedut adpoenitentiamconvertantur.
It goes on: "When Jesus heard it, He saithunto them, They that are whole need not the physician, buttheythataresick."HeaimsattheScribesand Pharisees, who, thinking themselves righteous, refused to keep company with sinners. Hecalls Himself the physician, Who, by a strange modeof healing, was wounded on account ofouriniquities, andbyHiswoundwearehealed.AndHecallsthose wholeandrighteous,who,wishingtoestablishtheir own righteousness, are not subject to the righteousnessofGod.MoreoverHecallsthoserich and sinners, who, overcome by theconsciousness of their own frailty, and seeing that they cannotbe justifiedbytheLaw,submittheirneckstothegrace ofChristbyrepentance.Whereforeitisadded,"For Icamenottocalltherighteous,butsinners,&c." Theophylact: Not indeed that they shouldcontinue sinners,butbeconvertedtothatrepentance.
Lectio 3 18 . , ,
18.AndthedisciplesofJohnandofthe Phariseesusedtofast:andtheycome and say unto Him, "Why do the disciplesofJohnandofthePharisees fast,butthydisciplesfastnot?"19.And
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19 , ' ' : 20 ' , . 21 : , ' , . 22 : , , , .
Jesussaiduntothem,"Canthechildren of the bridechamber fast, while the bridegroom is with them? as longas they have the bridegroom with them, they cannot fast. 20. But the dayswill come,whenthebridegroom[p.47]shall betakenawayfromthem,andthenshall theyfastinthosedays.21.Nomanalso seweth a piece of new cloth onanold garment:elsethenewpiecethatfilledit up taketh away from the old, and the rent is made worse. 22. And noman putteth new wine into old bottles:else thenewwinedothburstthebottles,and the wine is spilled, and the bottleswill be marred: but new wine mustbeput intonewbottles."
Glossa: Sicut superius apud discipulos magister arguebatur de consortio peccatoruminconviviisitanunceconverso apud magistrum discipuli incusantur de
Gloss.: As above, the Master was accusedtothe disciplesforkeepingcompanywithsinnersintheir feasts,sonow,ontheotherhand,thedisciplesare complained of to the Master for their omissionof
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ieiuniorum omissione, ut sic inter eos materiadissidiiorireturundedicitureterant discipuliIoannisetPharisaeorumieiunantes. Theophylactus: Ioannis enim discipuli in imperfectopositi,inconsuetudinibusIudaicis permanebant. Augustinus de Cons. Evang: Potest autem putari, ideo addidisse Pharisaeos, quodsimulcumdiscipulisIoannishocquod sequiturdominodixerintcumMatthaeushoc discipulos Ioannis tantum dixisseperhibeat sed verba quae sequuntur magis indicant alioshocdixissedealiis Sequiturenimetveniunt,etdicuntilli:quare discipuli Ioannis et Pharisaeorum ieiunant, tuiautemdiscipulinonieiunant?Haecenim verbaindicant,convivasquiaderantvenisse adIesum,ethocidemdiscipulisdixisse,ita ut quod ait veniunt, non de ipsis dixerit,de quibus interposuerat et erant discipuli Ioannis et Pharisaeorum ieiunantes. Sed cum isti essent ieiunantes, veniunt illiquos hoc movet. Unde ergo Matthaeus dicit:et accesserunt ad eum discipuli Ioannis dicentes, nisi quia et apostoli aderant, et
fasts, that so matter for dissension mightarise amongst them. Wherefore it is said, "And the disciplesofJohnandthePhariseesusedtofast." Theophylact:ForthedisciplesofJohnbeinginan imperfectstate,continuedinJewishcustoms.
Augustine, de Con. Evan., ii, 27: But it maybe thought that He added Pharisees, because they joinedwiththedisciplesofJohninsayingthistothe Lord, whilst Matthew relates that the disciples of Johnalonesaidit:butthewordswhichfollowfather shew that those who said it spoke not of themselves,butofothers. Foritgoeson,"AndtheycameandsayuntoHim, Whydothedisciples,&c."Forthesewordsshew, thattheguestswhoweretherecametoJesus,and hadsaidthissamethingtothedisciples,sothatin thewordswhichheuses,"theycame,"hespeaks notofthosesamepersons,ofwhomhehadsaid, "AndthedisciplesofJohnandthePhariseeswere fasting." But as they were fasting, thosepersons who remembered it, come to Him. Matthewthen saysthis,"AndtherecametoHimthedisciplesof John, saying," because the Apostles also were there, and all eagerly, as each could, objected
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omnes certatim, ut quisque poterat, haec obiecerunt? Chrysostomus: Discipuli ergo Ioannis, et Pharisaeorum contra Christum zelotype se habentes, ipsum interrogant, utrum solus cum discipulis suis absque abstinentiaet laborepugnassuperetpassionum. Beda: Sed Ioannes vinum et siceram non bibit dominus cum peccatoribusmanducat et bibit: quia illi abstinentia meritum auget cui potentia nulla inerat naturae dominus autem, cui naturaliter suppetebat delicta donare, cur eos declinaret quos abstinentibuspoteratredderepuriores?Sed ieiunavit et Christus, ne praeceptum declinaresmanducavitcumpeccatoribus,ut gratiamcerneres,agnoscerespotestatem. Sequitur et ait illis Iesus: numquidpossunt filiinuptiarum,quamdiuestcumillissponsus, ieiunare? Augustinus de Cons. Evang: Marcus hic filios nuptiarum appellat, Matthaeus autem filios sponsi: filios enim nuptiarum non tantum sponsi, sed etiam sponsae
thesethings.
Chrys.:ThedisciplesofJohn,therefore,andofthe Pharisees, being jealous of Christ, ask Him, whether He alone of all men with Hisdisciples could, without abstinence and toil, conquer inthe fightofthepassions. Bede:ButJohn[p.48]didnotdrinkwineandstrong drink, because he who has no power by nature, obtains more merit by abstinence. Butwhyshould the Lord, to whom it naturally belonged toforgive sins,shunthosewhomhecouldmakemorepure, thanthosewhofast?ButChristalsofasted,lestHe shouldbreaktheprecept,"Heatewithsinners,"that thoumightestseeHisgrace,andacknowledgeHis power.
It goes on "And Jesus said unto them, Canthe children,&c."
Augustine: Mark here calls them children of the nuptials, whom Matthew calls children of the bridegroom for we understand the children ofthe nuptialstobenotonlythoseofthebridegroom,but
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intelligimus. Chrysostomus: Sponsum ergo seipsum vocat, tamquam Ecclesiam desponsaturus. Est enim desponsatio datio arrhae,scilicet gratiae spiritus sancti, per quam credidit orbisterrae. Theophylactus: Sponsum etiam seipsum vocat,nonsolumtamquamvirginalesanimas desponsantem, sed quia tempus primi adventuseiusnonestdolorisnequetristitiae his qui credunt in eum, neque labores continens, sed requiem: est enim absque operatione legali dans requiem per Baptismum, per quem facile sine labore salutemconsequimur.Filiiautemnuptiarum, sive sponsi, sunt apostoli: quia ipsi Dei gratiadignisuntfactiomnibonocaelesti,ac omnidelectationeparticipes. Chrysostomus: Conversationem autem suam omnis angustiae dicit esse alienam, cum subdit quanto tempore habent secum sponsum, non possunt ieiunare. Illetristatur qui praesens bonum non habet quiveroin praesentiaccipit,gaudet,etnontristatur.Ut autem elationem illorum destrueret, et
alsoofthebride. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Hethen calls Himself a bridegroom, as if about tobe betrothedtotheChurch.Forthebetrothalisgiving an earnest, namely, that the grace of the Holy Ghost,bywhichtheworldbelieved. Theophylact: He also calls Himself a bridegroom, not only as betrothing to Himself virginminds,but becausethetimeofHisfirstcomingisnotatimeof sorrow,norofsadnesstobelievers,neitherdoesit bringwithittoil,butrest.Foritiswithoutanyworks of the law, giving rest by baptism, by whichwe easily obtain salvation without toil. Butthesonsof thenuptialsoroftheBridegroomaretheApostles because they, by the grace of God, aremade worthy of every heavenly blessing, bythegraceof God,andpartakersofeveryjoy.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But intercoursewithHim,Hesays,isfarremovedfrom allsorrow,whenHeadds,"Aslongastheyhavethe bridegroomwiththem,theycannotfast."Heissaid, fromwhomsomegoodisfarremovedbuthewho hasitpresentwithhimrejoices,andisnotsad.But that He might destroy their elation of heart,and
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ostenderet quod non ad lasciviamproprios discipulos conservabat, subiungit venient autemdiescumaufereturabeissponsus,et tunc ieiunabunt in illis diebus quasidicat: tempus erit in quo suam virilitatem demonstrent: quando enim subtrahetur ab eis sponsus, ieiunabunt, eius affectantes adventum, ut spiritus illi coniungant per corporales angustias emundatos. Ostendit etiam quod nulla necessitas est ut sui ieiunent, sicut illi qui sponsum humanae naturae,quiubiquepraesidetverbisDei,et qui tribuit semen vitae, secum habebant praesentem.Filiietiamsponsi,quiainfantes sunt,nonpossuntpertotumconformaripatri etsponso,quieoruminfantiamconsiderans dignatur eos non tunc ieiunare recedente autem sponso, propter desiderium ieiunabunt sed cum perfecti fuerint, et sponso coniungentur in nuptiis, regalem sempercomedentcoenam. Theophylactus:Intelligendumestautemet sic:quoniamomnishomoquibeneoperatur est sponsi filius, et sponsum secum habet, scilicetChristum,etnonieiunat,idestopera poenitentiae non ostendit, quia nonpeccat quando vero aufertur sponsus, homine in peccatum labente, tunc ieiunat, et poenitet,
shewthatHeintendednotHisowndisciplestobe licentious,Headds,"Butthedayswillcomewhen thebridegroomshallbetaken,&c."asifHesaid, The time will come, when they will shew their firmness for when the Bridegroom shall betaken fromthem,theywillfastaslongingforHiscoming, andinordertounitetoHimtheirspirits,cleansed bybodilysuffering.Heshewsalsothatthereisno necessity for His disciples to fast, as having presentwiththemtheBridegroomofhumannature, WhoeverywhereexecutesthewordsofGod,and Whogivestheseed[p.49]oflife.Thesonsofthe Bridegroomalsocannot,becausetheyareinfants, be entirely conformed to their Father, the Bridegroom,Who,consideringtheirinfancy,deigns toallowthemnottofast:butwhentheBridegroom isgone,theywillfast,throughdesireofHimwhen theyhavebeenmadeperfect,theywillbeunitedto the Bridegroom in marriage, and willalwaysfeast attheking'sbanquet.
Theophylact: We must also understand thatevery man whose works are good is the son of the BridegroomhehastheBridegroomwithhim,even Christ, and fasts not, that is, does no works of repentance,becausehedoesnotsin:butwhenthe Bridegroomistakenawaybytheman'sfallinginto sin,thenhefastsandispenitent,thathemaycure
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utcuretdelictum. Beda: Mystico autem sensu potest sic exponi quod discipuli Ioannis etPharisaei ieiunant: quia omnis qui de operibuslegis sinefidegloriatur,etquitraditionessequitur hominum, et praeconium Christi aure corporis, non fide cordis percipit, spiritualibus abstinens bonis, ieiuno corde tabescit qui vero Christi membris fideli incorporatur amore, non potest ieiunare, quiacarneipsiusepulaturetsanguine. Sequitur nemo assumentum panni rudis, idestnovi,assuitvestimentoveteri.
hissin. Bede: But in a mystical sense, it may thusbe expressed that the disciples of John and the Phariseesfast,becauseeverymanwhoboastsof the works of the law without faith, whofollowsthe traditions of men, and receives the preaching of Christwithhisbodilyear,andnotbythefaithofthe heart,keepsalooffromspiritualgoods,andwastes awaywithafastingsoul.Buthewhoisincorporated intothemembersofChristbyafaithfullovecannot fast,becausehefeastsuponHisBodyandBlood. Itgoeson,"Noonesewethapieceof"rough,that is, "new, cloth on an old garment: else thenew piecethatfillethituptakethawayfromtheold,and therentismadeworse." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:AsifHe said, because these are preachers of theNew Testament,itisnotpossiblethattheyshouldserve old laws but ye who follow old customs,fitly observethefastsofMoses.Butforthese,whoare about to hand down to men new andwonderful observances,itisnotnecessarytoobservetheold traditions,buttobevirtuousinmindsometimeor other however they will observe fasting with other virtues.Butthisfastingisdifferentfromthefasting
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Chrysostomus: Quasi dicat: quia hi novi praedicatores testamenti existunt, legibus eosservireveteribuspossibilenonestvos autem congrue veteres sequentes consuetudines, Mosaica ieiunia observatis isti vero novas, ac mirabiles observationes tradituri hominibus, veteres observare non est necesse, sed esse mentibusvirtuosos: aliquo vero tempore ieiunium cum ceteris virtutibus observabunt. Sed hoc ieiunium
differt a ieiunio legis quia illud eratex necessitate, hoc ex voluntate, propter fervorem spiritus, cuius nondum sunt capacesundesequituretnemomittitvinum novuminutresveteres.
of the law, for that was one of restraint, thisof goodwill on account of the fervour of theSpirit, Whom they cannot yet receive. Whereforeitgoes on, "And no one putteth new wineintooldbottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles willbemarred:but newwinemustbeputinnewbottles." Bede: For He compares His disciples to old bottles,whowouldburstatspiritualprecepts,rather thanbeheldin[p.50]restraintbythem.Buttheywill be new bottles, when after the ascension ofthe Lord,theyarerenewedbydesiringHisconsolation, andthennewwinewillcometothenewbottles,that is,thefervouroftheHolyGhostwillfilltheheartsof spiritualmen.Ateachermustalsotakeheednotto committhehiddenthingsofthenewmysteriestoa soul,hardenedinoldwickedness.
Beda: Discipulos enim veteribuscomparat utribus, quos vino novo, idest spiritualibus praeceptis, facilius disrumpi, quam posse continere dicit. Erunt autem utres novi cum post ascensum domini desiderio consolationis eius innovabuntur et tunc novumvinumnovisutribusadveniethocest, spiritus sancti fervor spiritualium corda replebit. Doctori etiam cavendum est, ne animae in vetustate malitiae perduranti, novorummysteriorumsecretacommittat. Theophylactus: Vel aliter. Discipuli veteribusvestimentisassimilatisuntpropter eorum mentis infirmitatem, quibus nonerat congruumimponerestatutumgraveieiunii. Beda: Neque conveniens erat novum pannum assuere, quod est aliquaparticula doctrinae, quae ad novae vitae
Theophylact:Orelsethedisciplesarelikenedtoold garmentsonaccountoftheinfirmityoftheirminds, on which it was not fitting to impose the heavy commandoffasting. Bede:Neitherwasitfittingtosewonanewpiece that is, a portion of doctrine which teaches a generalfastfromallthejoyoftemporaldelightsfor
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temperantiampertinet,quaegeneraledocet ieiunium ab omni laetitia temporalium delectationum: quia si hoc fiat, et doctrina scinditur, et non convenit vetustati. Vestimento autem novo bona opera, quae foris aguntur, insinuantur vino autemnovo fervor fidei, spei et caritatis, quo intus reformamur,exprimitur.
ifthisbedone,theteachingisrent,andagreesnot withtheoldpart.Butbyanewgarmentisintended goodworks,whicharedoneexternally,andbythe new wine, is expressed the fervour of faith,hope, andcharity,bywhichwearereformedinourminds.
Lectio 4 23 , . 24 , 25 , , ' 26 ,
23. And it came to pass, that He went throughthecornfieldsonthesabbathday and His disciples began, as theywent,to pluck the ears of corn. 24. And the PhariseessaiduntoHim,"Behold,whydo they on the sabbath day that which isnot lawful?"25.AndHesaiduntothem,"Have yeneverreadwhatDaviddid,whenhehad need, and was an hungred, he, andthey that were with him? 26. How hewentinto the house of God, in thedaysofAbiathar the High Priest, and did eat the shewbread,whichisnotlawfultoeatbutfor the priests, and gave also tothemwhich were with him?" 27. And He said unto them, "The sabbath was made forman, andnotmanforthesabbath:28.Therefore
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, 27 , : 28 .
the Son of man is Lord also of the sabbath."
Chrysostomus: Liberati a figura, et veritati uniti Christi discipuli, figurale sabbati festum non servant undedicitur et factum est iterum, cum dominus sabbatis ambularet per sata,etdiscipuli eiuscoeperuntprogredietvellerespicas.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The disciplesofChrist,freedfromthefigure,andunitedto the truth, do not keep the figurative feast of the sabbath.Whereforeitissaid,"Anditcametopass,[p. 51]thatHewentthroughthecornfieldsonthesabbath day and His disciples began, as they went,topluck theearsofcorn." Bede, in Marc., 1, 13: We read also in thefollowing part, that they who came and went awayweremany, and that they had not time enough totaketheirfood, wherefore, according to man's nature, they were hungry. Chrys., see Hom. in Matt., 39: Butbeinghungry,they atesimplefood,notforpleasure,butonaccountofthe
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Beda: Legimus et in sequentibus, quod erant qui veniebant, et redibant multi,et nec manducandi quidem spatium habebant: et ideo quasi homines esuriebant. Chrysostomus: Esurientes autem escam simplicem comedebant, non ad
voluptatem, sed propter naturae necessitatem.Pharisaeiautemfiguraeet umbrae servientes, discipulos accusabant tamquam iniuste agentes: unde sequitur Pharisaei autem dicebant ei:eccequidfaciuntdiscipulituisabbatis quodnonlicet. Augustinus de Oper. Monach: Populo siquidem Israel per legem praeceptum est ut in agris suis furemnullusteneret, nisiquisecumaliquidvelletauferre:nam qui nihil aliud attigisset, quam id quod comedisset,liberumimpunitumqueabire sineret unde etiam spicas vellentibus discipulis domini, de sabbato potius quamdefurtoIudaeicalumniatisunt. Chrysostomus: Dominus autem David in medium introducit, cui aliquando contigitnonsecundumlegemcomedere, cum sacerdotalem tetigit cibum, utillius exemplo accusationem discipulorum solvat Sequitur enim et ait illis: numquam legistisquidfeceritDavid?
necessity of nature. The Pharisees however,serving the figure and the shadow, accused thedisciplesof doing wrong. Wherefore there follows, "But the PhariseessaiduntoHim,Behold,whydotheyonthe sabbathdaythatwhichisnotlawful."
Augustine,deOp.Monach.,23:Foritwasapreceptin Israel, delivered by a written law, that no oneshould detainathieffoundinhisfields,unlesshetriedtotake something away with him. For the man who had touchednothingelsebutwhathehadeatentheywere commandedtoallowtogoawayfreeandunpunished. WhereforetheJewsaccusedourLord'sdisciples,who were plucking the ears of corn, of breaking the sabbath,ratherthanoftheft. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:ButourLord bringsforwardDavid,towhomitoncehappenedtoeat though it was forbidden by the law, whenhetouched the Priest's food, that by his example, He mightdo awaywiththeiraccusationofthedisciples.
Fortherefollows,"Haveyeneverread,&c."
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Theophylactus: Fugiens enim Davida facie Saul ad principem sacerdotum devenit, et panes propositioniscomedit, et gladium abstulit Goliae quaedomino erantoblata.Quaeruntveroaliquiqualiter nunc Evangelista Abiathar principem sacerdotum nominavit, cum liber regum huncnominetAbimelech. Beda: Hoc autem nihil habet dissonantiae: ambo enim fuerunt illic, cum veniens David panes petiit, et accepit: Abimelech videlicet princeps sacerdotum, et Abiathar filius eius. Occiso autem Abimelech a Saule, fugit AbiatharadDavid,etcomesfactustotius exilii eius, postea, eo regnante,summi sacerdotii et ipse gradum accepit, multoquemaiorisexcellentiaefiliusquam pater effectus est ideo dignus fuitcuius memoriamdominus,etiamviventepatre, quasisummisacerdotisfaceret. Sequituretdicebateis:sabbatumpropter hominemfactumest,etnonhomopropter sabbatum. Maior enim est cura sanitati, et vitae hominis quam custodiasabbati adhibenda. Sic enim mandatum est sabbatum custodiri, ut tamen si
Theophylact: For David, when flying from the faceof Saul[1Sam21]wenttotheChiefPriest,andatethe shew-bread, and took away the sword of Goliath, which things had been offered to the Lord. Buta question has been raised how the Evangelistcalled Abiathar at this time High Priest, when the Bookof KingscallshimAbimelech.
Bede: There is, however, no discrepancy, forboth were there, when David came to ask for bread,and receivedit:thatistosay,Abimelech,theHighPriest, andAbiatharhissonbutAbimelechhavingbeenslain by Saul, Abiathar fled to David, and became the companionofallhisexileafterwards.Whenhecame tothethrone,hehimselfalsoreceivedtherankofHigh Priest, and the son became of much greater excellencethanthefather,andthereforewasworthyto be mentioned as the High Priest, [p.52]evenduring hisfather'slife-time.
It goes on: "And He said to them, The sabbathwas made for man, and not man for the sabbath." For greateristhecaretobetakenofthehealthandlifeof aman,thanthekeepingofthesabbath.Thereforethe sabbath was ordered to be observed in suchaway, that,iftherewereaneccesity,heshouldnotbeguilty,
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necessitas esset, reus non esset qui sabbatum violasset ideo sabbato circumcidi non est prohibitum, quia necesse erat fieri et Machabaei necessitate instante sabbatopugnabant: unde discipulis esurientibus quodlicitum noneratinlege,necessitatefamisfactum est licitum sicut hodie si quis aeger ieiunium corruperit, nulla ratione reus tenetur. Sequituritaquedominusestfiliushominis etiam sabbati quasi dicat: David rex sacerdotali cibo pastus excusabilis est quanto magis filius hominis, verusrexet sacerdos,etdominussabbati,evulsarum sabbatospicarumnoxanontenetur? Chrysostomus: Dominum quidem sabbati, et filium hominis seipsum proprie vocat: quoniam quidem Dei existens filius, filius hominis propter homines dignatus est dici. Legisautem latori, et domino lex non dominaturplus enim licet regi quam legibusstatuatur. Infirmisquidemdaturlex,nonperfectis,et operantibussupralegem.
who broke the sabbath-day therefore it was not forbiddentocircumciseonthesabbath,becausethat was a necessary work. And the Maccabees, when necessitypressedonthem,foughtonthesabbath-day. Wherefore, His disciples being hungry, what wasnot allowed in the law became lawful through their necessityofhungerasnow,ifasickmanbreakafast, heisnotheldguiltyinanyway.
Itgoeson:"ThereforetheSonofmanisLord,&c."As ifHesaid,Davidthekingistobeexcusedforfeeding onthefoodofthePriests,howmuchmoretheSonof man,thetrueKingandPriest,andLordofthesabbath, is free from fault, for pulling ears of corn onthe sabbath-day. Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Hecalls himselfproperly,Lordofthesabbath,andSonofman, sincebeingtheSonofGod,Hedeignedtobecalled Sonofman,forthesakeofmen.Nowthelawhasno authority over the Lawgiver and Lord, for more is allowedtheking,thanisappointedbythelaw.Thelaw isgiventotheweakindeed,butnottotheperfectand tothosewhoworkabovewhatthelawenjoins.
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Beda: Mystice autem discipuli persata transeunt, cum doctores sancti quos in fide instituerunt cura piae sollicitudinis inspiciuntquosesurirenihilmeliusquam salutem intelligimus hominum. Vellere autem spicas est homines a terrena intentione eruere, fricare autemmanibus est exemplis virtutum a carnis concupiscentia, quasi a quibusdam folliculis, puritatem mentis exuere:grana manducare est emundatum quemquea sordibusvitiorumperorapraedicantium, Ecclesiae membris incorporari. Et bene hoc discipuli progredientes ante faciem dominifecissememorantur:quiadoctoris necesseestsermopraecedat,etsiccor auditoris subsequens gratia supernae visitationis illustret. Bene sabbatis: quia et ipsi doctores in praedicando prospe futuraequietislaborant,etauditoressuos monent pro aeterna requie insudare laboribus. Theophylactus:Velquiacumhabentin passionibus requiem, tunc aliis ad virtutemductoresfiunt,evellentesterrena.
Bede: But in a mystical sense the disciplespass throughthecornfields,whentheholydoctorslookwith the care of a pious solicitude upon thosewhomthey have initiated in the faith, and who, it is implied,are hungering for the best of all things, the salvation of men. But to pluck the ears of corn meanstosnatch menawayfromtheeagerdesireofearthlythings.And torubwiththehandsisbyexampleofvirtuetoputfrom thepurityoftheirmindstheconcupiscenceoftheflesh, as men do husks. To eat the grains is whenaman, cleansed from the filth of vice by the mouths of preachers, is incorporated amongst the membersof theChurch.Again,fitlyarethedisciplesrelatedtohave donethis,walkingbeforethefaceoftheLord,foritis necessary that the discourse of the doctor should come first, although the grace of visitation fromon high,followingit,mustenlightentheheartofthehearer. As well, on the sabbath-day, for the doctors themselvesin[p.53]preachinglabourforthehopeof future rest, and teach their hearers to toil overtheir tasksforthesakeofeternalrepose.
Theophylact: Or else, because when they haverest from their passions, then are they made doctors to leadotherstovirtue,pluckingawayfromthemearthly things. Bede:Again,theywalkthroughthecornfieldswiththe
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Beda: Item per sata ambulant cum

domino qui eloquia sacra meditari delectantur, esuriunt cum in eis panem vitae invenire desiderant et hoc in sabbatis,cumsopitamenteaturbulentis cogitationibus vacare gaudent vellunt spicas, et contritas purgant, donec ad escam perveniant, cum testimonia Scripturarum, ad quae legentes perveniunt, meditando assumunt, et tamdiu discutiunt donec in eismedullam dilectionis inveniant. Verum haec mentium refectio stultis displicet, sed a dominoapprobatur.
Lord, who rejoice in meditating upon His sacred words. They hunger, when they desire tofindinthem thebreadoflifeandtheyhungeronsabbathdays,as soon as their minds are in a soothing rest, andthey rejoice in freedom from troubled thoughts theypluck theearsofcorn,andbyrubbing,cleansethem,tillthey cometowhatisfittoeat,whenbymeditationtheytake to themselves the witness of the Scriptures,towhich they arrive by reading, and discuss them continually, until they find in them the marrow of lovethis refreshmentofthemindistrulyunpleasingtofools,but isapprovedbytheLord.
Caput 3 Lectio 1 1 . : 2 , . 3 ,
1. And He entered again into the synagogue and there was a man there which had a withered hand. 2.Andthey watchedHim,whetherHewouldhealhim on the sabbath day that they might accuse Him. 3. And He saith untothe manwhichhadthewitheredhand,"Stand forth." 4. And He saith unto them, "Isit lawfultodogoodonthesabbathdays,or
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. 4 , , . 5 ' , , , . , .
todoevil?tosavelife,ortokill?"Butthey held their peace. 5. And when He had looked round about on themwithanger, being grieved for the hardness of their hearts, He saith unto the man,"Stretch forththinehand."Andhestretcheditout: andhishandwasrestoredwholeasthe other.
Theophylactus: Postquam dominus Iudaeos,quidiscipulosaccusaverant,quod spicassabbatoevellebant,exemploDavid confudit, nunc amplius ipsos ad veritatem reducens, miraculum in sabbatooperatur, ostendens quod si operari sabbato miraculainsalutemhominumpiumest,non estmaluminsabbatonecessariacorporis operari. Dicit ergo et introivit iterum in synagogam, et erat ibi homo habens manum aridam. Et observabant eum si sabbatiscuraret,utaccusarenteum. Beda: Quia enim destructionem sabbati,
Theophylact: After confounding the Jews, whohad blamedHisdisciples,forpullingtheearsofcornon thesabbathday,bytheexampleofDavid,theLord nowfurtherbringingthemtothetruth,worksamiracle onthesabbathshewingthat,ifitisapiousdeedto workmiraclesonthesabbathforthehealthofmen,it isnotwrongtodoonthesabbaththingnecessaryfor thebody.Hesaystherefore,"AndHeenteredagain intothesynagogueandtherewasamantherewhich hadawitheredhand.AndtheywatchedHim,whether He would heal him on the sabbath-day that they mightaccuseHim." Bede, in Marc., 1, 14: For, sinceHehaddefended
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quam in discipulis arguebant, probabili magisterexcusaveratexemplo,nuncipsum observandocalumniarivolunt,utsisabbato curet, transgressionis, si non curet, crudelitatis,autimbecillitatisarguant.
the breaking of the sabbath, whichtheyobjectedto His disciples, by an approved example, nowthey wish,bywatchingHim,to[p.55]calumniateHimself, thattheymightaccuseHimofatransgression,ifHe cured on the sabbath, of cruelty or of folly, ifHe refused. Itgoeson:"AndHesaithuntothemanwhichhadthe witheredhand,Standinthemidst." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.,seeChrys, Hom. in Matt., 40: He placed him in themidst,that theymightbefrightenedatthesight,andonseeing Himcompassionatehim,andlayasidetheirmalice. Bede: And anticipating the calumny of theJews, whichtheyhadpreparedforHim,Heaccusedthem of violating the precepts of the law, by awrong interpretation.Whereforetherefollows:"AndHesaith untothem,Isitlawfultodogoodonthesabbath-day, or to do evil?" And this He asks, becausethey thought that on the sabbath they were to resteven from good works, whilst the law commands to abstain from bad, saying, "Ye shall do noservile worktherein"[Lev23:7]thatis,sin:for"Whosoever committeth sin is the servant of sin." [John 8:34] WhatHefirstsays,"todogoodonthesabbath-day or to do evil," is the same as whatHeafterwards
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Sequitur et ait homini habenti manum aridam:surgeinmedium. Chrysostomus: Statuit quidem illum in medio, ut terrerentur aspectu, ac visoeo compatiantur,etmalitiamdeponant.
Beda: Et praeveniens calumniam Iudaeorum,quameiparaverant,arguiteos, quia legis praecepta prava tentatione violabant unde sequitur et dicit eis:licet sabbatobenefacere,anmale?Hocautem quaeritquiaaestimabantinsabbatoetiam a bonis operibus feriandum, cum lexa malisabstinereiubeat,dicens:omneopus servilenonfacietisineo,idestpeccatum: quiaquifacitpeccatum,servusestpeccati. Idem autem est quod praemiserat bene facere, an male, et quod postea subdit animam salvam facere an perdere?Hoc
est, hominem curare, an non: nonquod Deus summe bonus, auctor perditionis nobis esse possit: sed quod eius non salvare Scripturae consuetudine perdere dicitur.Siquemveromovetquaredominus, cum corpus esset curaturus, de animae salvatione interrogaverit, intelligat vel animam more Scripturarum pro homine positam, sicut dicitur: hae sunt animae quaeexieruntdefemoreIacobvelquodilla miraculapropteranimaesalutemfaciebat vel quod ipsa manus sanatio salutem animaesignificabat. Augustinus de Cons. Evang:Sedpotest movere quomodo Matthaeus dixerit, quod ipsi interrogaverint dominum, si licet sabbato curare cum Marcus illos potius interrogatos a domino perhibeat licet sabbato bene facere an male? Itaque intelligendum est, quod illi prius interrogaverunt dominum, si licet sabbato curare, deinde quod intelligens cogitationes eorum aditum accusandi quaerentium, constituerit in medio illum quem fuerat sanaturus, et interrogaverit quae Marcus et Lucas euminterrogasse commemorant ac tunc illis tacentibus proposuisse similitudinem de ove, et
adds,"tosavealifeortoloseit"thatis,tocurea man or not. Not that God, Who is in thehighest degreegood,canbetheauthorofperditiontous,but thatHisnotsavingisinthelanguageofScriptureto destroy.butifitbeasked,whereforetheLord,being abouttocurethebody,askedaboutthesavingofthe soul, let him understand either that inthecommon wayofScripturethesoulisputforthemanasitis said, "All the souls that came out of the loinsof Jacob" [Ex 1:5] or because He didthosemiracles forthesavingofasoul,orbecausethehealingitself ofthehandsignifiedthesavingofthesoul.
Augustine,deCon.Evan.,ii,35:Butsomeonemay wonder how Matthew could have said, thatthey themselvesaskedtheLord,ifitwaslawfultohealon the sabbath-day when Mark rather relatesthatthey were asked by our Lord, "Is it lawfultodogoodon the sabbath-day, or to do evil?" Thereforewemust understand that they first asked the Lord, ifitwas lawful to heal on the sabbath-day, then that understanding their thoughts, and that they were seekinganopportunitytoaccuseHim,Heplacedin themiddlehimwhomHewasabouttocure,andput those questions, which Mark and Luke relate. We must then suppose, that when they were silent, He propounded the parable of the sheep, and concluded, that it was lawful to do good onthe
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conclusisse, quod liceat sabbatis bene facere. Sequituratillitacebant. Chrysostomus:Sciebantenimquodeum omninocuraret. Sequitur et circumspiciens eos cum ira. Quodeoscumiracircumspicit,actristatur super caecitate cordis eorum, humanitati convenit, quam pro nobis suscipere dignatus est. Verbo autem miraculum coniungit: unde sola voce homo curatur unde sequitur et extendit, et restitutaest manus illi per haec omnia pro discipulis respondens, simulque ostendens suam vitamexisteresupralegem. Beda: Mystice autem homo qui manum habebat aridam, humanum genus indicat infecunditate boni operis arefactum, sed dominimiserationecuratum:cuiusdextera, quaeinprimoparente,dumvetitaearboris pomadecerperet,aruerat,perredemptoris gratiam, dum insontes manus in cruce arboris tenderet, bonorum operum succis est restituta saluti. Et bene in synagoga
sabbath-day.
Itgoeson:"Buttheyweresilent."[p.56] Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Forthey knewthatHewouldcertainlycurehim. Itgoeson:"Andlookingroundaboutuponthemwith anger." His looking round upon them in anger,and being saddened at the blindness of their hearts,is fitting for His humanity, which He deigned to take uponHimselfforus.Heconnectstheworkingofthe miracle with a word, which proves that themanis curedbyHisvoicealone.Itfollowtherefore,"Andhe stretched it out, and his hand was restored." AnsweringbyallthesethingsforHisdisciples,andat thesametimeshewingthatHislifeisabovethelaw. Bede: But mystically, the man with awitheredhand shewsthehumanrace,driedupastoitsfruitfulness in good works, but now cured by the mercyofthe Lordthehandofman,whichinourfirstparenthad been dried up when he plucked the fruit of the forbidden tree, through the grace oftheRedeemer, WhostretchedHisguiltlesshandsonthetreeofthe cross, has been restored to health by the juicesof goodworks.Welltoowasitinthesynagoguethatthe
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manuseratarida:quiaubiscientiaedonum maius est, ibi gravius est inexcusabilis noxaepericulum. Hieronymus: Vel significat avaros, qui valentesdare,voluntaccipere,praedari,et non largiri quibus dicitur ut extendant manus suas id est: qui furabaturiamnon furetur,magisautemlaboretoperansmanu sua quod bonum est, ut habeat unde communicetindigentibus. Theophylactus: Vel aridam dexteram habet manum quisquis non operaturquae sunt dexterae partis: ex quo enimmanus nostraconstituiturinoperibusprohibitis,ex tuncarescitinoperationeboni.Iterumvero restaurabitur quando in virtutestabitunde Christus dicit surge, scilicet apeccatis,et sta in medio et neque ad diminutum, nequeadsuperabundantiamseextendit.
handwaswitheredforwherethegiftofknowledgeis greater,therealsothedangerofinexcusableguiltis greater. Pseudo-Jerome: Or else it means the avaricious, who,beingabletogivehadratherreceive,andlove robbery rather than making gifts. And they are commanded to stretch forth their hands, thatis,"let himthatstolestealnomore,butratherlethimlabour, workingwithhishandthethingwhichisgood,thathe mayhavetogivetohimthatneedeth."[Eph4:28] Theophylact:Or,hehadhisrighthandwithered,who doesnottheworkswhichbelongtotherightsidefor fromthetimethatourhandisemployedinforbidden deeds,fromthattimeitiswitheredtotheworkingof good.Butitwillberestoredwheneveritstandsfirm invirtuewhereforeChristsaith,"Arise,"thatis,from sin,"andstandinthemidst"thatthusitmaystretch itselfforthneithertoolittlenortoomuch.
Lectio 2 6 '
6. And the Pharisees went forth, and straightway took counsel with the Herodians against Him, how theymight
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. 7 : []: 8 , , . 9 : 10 , . 11 , , . 12 .
destroy Him. 7. But Jesus withdrew HimselfwithHisdisciplestothesea:and a great multitude from Galilee followed Him,andfromJudaea,[p.57]8.Andfrom Jerusalem, and from Idumaea, andfrom beyond Jordan and they about Tyreand Sidon, a great multitude, when theyhad heardwhatgreatthingsHedid,cameunto Him. 9. And He spake to Hisdisciples, that a small ship should wait on Him, becauseofthemultitude,lesttheyshould throngHim.10.ForHehadhealedmany insomuchthattheypresseduponHimfor to touch Him, as many as hadplagues. 11. And unclean spirits, when theysaw Him, fell down before Him, andcried, saying,"ThouarttheSonofGod."12.And He straitly charged them thattheyshould notmakeHimknown.
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Beda: Pharisaei reputantes in crimen quod ad verbum domini salvam qui languebat extendit dexteram, de voce salvatoris fecerunt consilium undedicitur exeuntes autem Pharisaei, statim cum Herodianis consilium faciebant adversus eum,quomodoeumperderent:quasinon ipsorumquisquemaiorasabbatisageret, cibos portando, porrigendo calicem, et caetera quae victui sunt necessaria exequendo. Neque enim ille qui dixit, et facta sunt, sabbato laborasse poterat convinci. Theophylactus: Herodiani autem dicuntur milites Herodis regis. Haeresis namque quaedam nova surrexerat,quae Herodem Christum esse dicebat. Prophetia enim Iacob innuebat, quod quandodeficerentprincipesdeIuda,tunc ChristusveniretetquiaHerodistempore nullus supererat Iudaicorum principum, sed ipse solus regnabat alienigena existens quidam ipsum esse Christum putaverunt, et haeresim constituerunt.Isti ergo cum Pharisaeis Christuminterficere conabantur.
Bede, in Marc., 1, 15: The Pharisees, thinking ita crimethatatthewordoftheLordthehandwhichwas diseased was restored to a sound state, agreedto makeapretextofthewordsspokenbyourSaviour. Wherefore it is said, "And the Phariseeswentforth, and straightway took counsel with the Herodians againstHim,howtheymightdestroyHim."Asifevery one amongst them did not greater things on the sabbathday,carryingfood,reachingforthacup,and whatever else is necessary for meals. Neithercould He,Whosaidanditwasdone,beconvictedoftoiling onthesabbathday.
Theophylact: But the soldiers of Herod the king are calledHerodians,becauseacertainnewheresyhad sprungup,whichassertedthatHerodwastheChrist. For the prophecy of Jacob intimated that whenthe princes of Judah failed then Christ should come because therefore in the time of Herod none ofthe Jewish princes remained, and he, an alien,wasthe sole ruler, some thought that he was theChrist,and setonfootthisheresy.These,therefore,werewiththe PhariseestryingtokillChrist.
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Beda:VelHerodianosHerodistetrarchae ministrosdicit,quipropterinimicitiasquas eorum dominus adversus Ioannem habebat,etiamsalvatorem,quemIoannes praedicabat, insidiis persequebantur, et odiis. Sequitur Iesus autem cum discipulissuis secessit ad mare quasi homo fugiens persequentiuminsidias:quianequeadhuc venerat hora passionis eius, nequeextra Ierusalem fuit locus passionis ubi et exemplum dedit suis, si in una civitate persecutionem paterentur, in alteram fugiendi. Theophylactus: Simul etiam secedit,ut plurimis benefaciat ab ingratis recedens etenim multi secuti sunt eum, etsanavit eos SequiturenimetmultaturbaaGalilaeaet Iudaea secuta est eum. Tyrii etSidonii, alienigenaeexistentes,utilitatemaChristo accipiunt propinqui vero eius, Iudaei scilicet,ipsumpersequebanturetsicnulla est propinquitatis utilitas, nisi similitudo bonitatisexistat.
Bede: Or else he calls Herodians the servants of Herod the Tetrarch, who on account of thehatred whichtheirlordhadforJohn,pursuedwithtreachery andhatetheSaviouralso,WhomJohnpreached.[p. 58]
It goes on, "But Jesus withdrew Himself withHis disciples to the sea" He fled from theirtreachery, because the hour of His passion had notyetcome, andnoplaceawayfromJerusalemwasproperforHis Passion. By which also He gave an exampletoHis disciples,whentheysufferpersecutioninonecity,to fleetoanother.
Theophylact:Atthesametimeagain,Hegoesaway, that by quitting the ungrateful He might do goodto more,"formanyfollowedHim,andHehealedthem."
Fortherefollows,"AndagreatmultitudefromGalilee, &c."SyriansandSidonians,beingforeigners,receive benefit from Christ but His kindred the Jews persecuteHim:thusthereisnoprofitinrelationship,if therebenotasimilarityingoodness.
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Beda: Illi enim videntes opera virtutum eius, et verba doctrinae audientes,eum persequebantur isti autem opinione tantum ducti virtutum eius, congesto agminepermaximoveniuntadaudiendum eum, opemque salutis flagitandamunde sequitur et dixit discipulis suis ut in naviculasibideservirent. Theophylactus: Vide autem occultatam gloriam eius: etenim ne laederet eum turba, petit naviculam, ut intrans ineam conserveturillaesus. Sequiturquotquotautemhabebantplagas. Et spiritus immundi, cum illumvidebant, procidebant ei. Plagas autem dicit infirmitates ipse namque Deus nos vulnerat,utfiliospater. Beda: Procidebant ergo utriquedomino, et qui habebant plagas infirmitatum corporalium,etquiaspiritibusvexabantur immundis sed infirmi simplici intentione obtinendaesalutis,daemoniaciautemvel potius in eis habitantes Daemones, vi divini timoris coacti, non solum ad procidendum ei, verum etiam ad
Bede:ForthestrangersfollowedHim,becausethey sawtheworksofHispowers,andinordertohearthe wordsofHisteaching.ButtheJews,inducedsolelyby theiropinionofHispowers,inavastmultitudecome to hear Him, and to beg for His aidinghealth. Wherefore there follows, "And He spake to His disciples,thattheyshouldwait,&c."
Theophylact:ConsiderthenhowHehidHisglory,for He begs for a little ship, lest the crowdshouldhurt Him, so that entering into it, He might remain unharmed. It follows, "As many as had scourges, &c." But he meansbyscourges,diseases,forGodscourgesus, asafatherdoesHischildren.
Bede:BoththereforefelldownbeforetheLord,those who had the plagues of bodily diseases, andthose whowerevexedbyuncleanspirits.Thesickdidthis simply with the intention of obtaining health,butthe demoniacs,orratherthedevilswithinthem,because under the mastery of a fear of God theywere compellednotonlytofalldownbeforeHimbutalsoto praiseHismajesty.
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confitendum eius maiestatem compulsi unde Sequituretclamabantdicentes:tuesfilius Dei.UbimirandaestArianorumcaecitas, qui post resurrectionis gloriam filium Dei negant, quem Daemones adhuc mortali carneindutumfiliumDeiprofitentur. Wherefore it goes on, "And they cried out, saying, ThouarttheSonofGod."Andherewemustwonder attheblindnessoftheArians,who,afterthegloryof His resurrection, deny the Son of God, Whomthe devils confess to be the Son of God, thoughstill clothedwithhumanflesh. Therefollows,"AndHestraitlychargedthem,thatthey should not make Him known." For God saidtothe sinner,"Whydoesthoupreachmylaws?"[Ps50:16] AsinnerisforbiddentopreachtheLord,lestanyone listening to his preaching should follow him in his error, for the devil is an evil master, whoalways mingles false things [p. 59] with true, that the semblanceoftruthmaycoverthewitnessoffraud.But not only devils, but persons healed by Christ,and even Apostles, are ordered to be silentconcerning HimbeforethePassion,lestbythepreachingofthe majesty of His Divinity, the economy ofHisPassion should be retarded. But allegorically, in the Lord's comingoutofthesynagogue,andthenretiringtothe sea, He prefigured the salvation of the Gentiles,to whomHedeignedtocomethroughtheirfaith,having quitted the Jews on account of their perfidy.Forthe nations, driven about in divers by-paths oferror,are fitly compared to the unstable sea. [ed. note: see
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Sequituretvehementercomminabatureis, ne manifestarent eum. Peccatori enim dixit Deus: quare tu enarras iustitias meas? Prohibetur ergo dominum praedicare peccator, ne quis dum praedicantem audit, sequatur errantem: improbusenimmagisterestDiabolus,qui falsa veris saepe permiscet, ut specie veritatis testimonium fraudis obtegat. Ceterum non solum Daemones, sedeta Christosanati,etapostoliantepassionem praecipiuntur reticere de illo ne, divina maiestate praedicata, passionis dispensatio differretur. Iuxta allegoriam vero in hoc quod dominus egressusde synagoga secessit ad mare, gentium salvationem praefiguravit, ad quasvenire per fidem, relicta ob perfidiam Iudaea, dignatusest.Recteenimdiversiserrorum
anfractibus iactatae nationes instabilitati pelagi comparantur. Multa autem turba a diversis provinciis secuta est eumquia praedicantibus apostolis, multasnationes ad se venientes benigne suscepit. Navicula vero domino in marideserviens Ecclesia est de gentibus congregata. Propter turbam autem, ne secomprimat, naviculam ascendit quia turbidas carnalium mentes fugiens, ad eos qui gloriam saeculi spernunt, venire, et mansionem facere gaudet. Distat autem inter comprimere dominum et tangere: comprimunt enim cum carnalibus cogitationibusautfactispacemturbant,in qua veritas manet tangit vero qui per fidemetdilectionemeumsuscepitcorde: unde qui eum tetigerunt, salvati esse perhibentur. Theophylactus: Moraliter autem Herodiani, idest carnales, Christum interficere volunt: Herodes enimpelliceus interpretatur. Qui vero de patria sua egrediuntur, idest a carnali habitudine,hi sequuntur Christum, et eorum plagae curantur, idest peccata, quae conscientiam vulnerant. Iesus autem in nobis est ratio quae praecipit utnavicula
Cyprian, Ep. 63, also Augustine, City of God,Book 20,16]Again,agreatcrowdfromvariousprovinces followedHim,becauseHehasreceivedwithkindness many nations, who came to Him through the preachingoftheApostles.Buttheshipwaitingupon the Lord in the sea is the Church, collected from amongst the nations and He goes into it lestthe crowd should throng Him, because flying from the troubledmindsofcarnalpersons,Hedelightstocome to those who despise the glory of this world,andto dwell within them. Further, there is a difference between thronging the Lord, and touching Himfor theythrongHim,whenbycarnalthoughtsanddeeds they trouble peace, in which truth dwells buthe touchesHim,whobyfaithandlovehasreceivedHim intohisheartwhereforethosewhotouchedHimare saidtohavebeensaved.
Theophylact: Morally again, the Herodians, that is, persons who love the lusts of the flesh, wishtoslay Christ.ForthemeaningofHerodis,'ofskin'[ed.note: pelliceus, see Hier. de Nom. Hebr.]. Butthosewho quittheircountry,thatis,acarnalmodeofliving,follow Christ,andtheirplaguesarehealed,thatis,thesins whichwoundtheirconscience.ButJesusinusisour reason,whichcommandsthatourvessel,thatis,our body, should serve Him, lest the troublesofworldly
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nostra, idest corpus ei deserviat, ne rationemturbationesopprimantrerum.
affairsshouldpressuponourreason.
Lectio 3 13 , . 14 , [ ,] ' 15 : 16 [ ,] , 17 , [] , : 18 19 , . 13. And He goeth up into a mountain, and calleth unto Him whomHewould:andtheycameunto Him. 14. And He ordained twelve, thattheyshouldbewithHim,andthat Hemightsendthemforthtopreach, [p.60]15.Andtohavepowertoheal sicknesses, and to cast out devils: 16.AndSimonHesurnamedPeter 17.AndJamesthesonofZebedee, andJohnthebrotherofJamesand He surnamed them Boanerges, which is, The sons of thunder:18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and SimontheCanaanite,19.AndJudas Iscariot,whichalsobetrayedHim.
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Beda: Postquam nefandos spiritus se praedicare prohibuit, elegit sanctos, qui et immundos spiritus eicerent et Evangelium praedicarent unde dicitur et ascendens in montemvocavitadsequosvoluitipse. Theophylactus: Lucas autem dicit, quod ascendit ad orandum: post miraculorum enim ostensionem orat, docens nos quod oportet gratiasagerecumconsequimuraliquidboni,et hocdivinaevirtutiappropriare. Chrysostomus: Praelatos etiam Ecclesiae instruit in orationibus pernoctare antequam ordinationem faciant, ut eorum officium non frustretur. Cum ergo, secundum Lucam, dies factus esset, vocavit quos voluit: erant enim pluresquieumsequebantur.
Bede,inMarc.,1,16:Afterhavingforbiddenthe evilspiritstopreachHim,Hechoseholymen,to cast out the unclean spirits, and to preach the Gospel. Wherefore it is said, "And Hewentup intoamountain,&c." Theophylact: Luke, however, says thatHewent uptopray,foraftertheshewingforthofmiracles He prays, teaching us that we shouldgive thanks, when we obtain any thing good, and referittoDivinegrace. Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He alsoinstructsthePrelatesoftheChurchtopass thenightinprayerbeforetheyordain,thattheir office be not impeded. When therefore, accordingtoLuke,itwasday,Hecalledwhom He would for there were many who followed Him. Bede:Foritwasnotamatteroftheirchoiceand zeal, but of Divine condescension andgrace, that they should be called to theApostleship. The mount also in which the Lord choseHis Apostles,shewstheloftyrighteousnessinwhich theyweretobeinstructed,andwhichtheywere abouttopreachtomen.
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Beda:Nonenimillorumelectionisacstudii,sed divinae erat dignationis et gratiae ut in apostolatumvocarentur.Monsetiamilleinquo apostolos dominus elegit, altitudinemdesignat iustitiaeinquaerantinstituendi,etquamerant hominibuspraedicaturi.
Hieronymus: Vel Christus spiritualiter mons est,exquoaquaevivaefluunt,lacinparvulorum salutem praeparatur, pinguedo spiritualis agnoscitur,etquicquidsummebonumcreditur, in montis istius est gratia constitutum. In montemergovocanturexcelsimeritisetverbis, utlocuscongruatmeritisaltis.
Pseudo-Jerome: Or spiritually, Christ is the mount,fromwhichlivingwatersflow,andmilkis procured for the health of infants whence the spiritual feast of fat things ismadeknown,and whatsoeverisbelievedtobemosthighlygoodis establishedbythegraceofthatMountain.Those thereforewhoarehighlyexaltedinmeritsandin words are called up into a mountain, that the place may correspond to the loftiness oftheir merits. It goes on: "And they came untoHim,&c."For theLordlovedthebeautyofJacob,[Ps46]that they might "sit upon twelve thrones,judgingthe twelvetribesofIsrael,"[Matt19:28]whoalso[p. 61] in bands of threes and fours watcharound the tabernacle of the Lord, and carry theholy wordsoftheLord,bearingthemforwardontheir actions,asmendoburdensontheirshoulders. Bede:Forasasacramentofthisthechildrenof Israel once used to encamp about the Tabernacle,sothatoneachofthefoursidesof the square three tribes were stationed. Now threetimesfouraretwelve,andinthreebandsof four the Apostles were sent to preach, that throughthefourquartersofthewholeworldthey might baptize the nations in the name ofthe
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Sequitur et venerunt ad eum etfecitutessent duodecim cum illo, et ut mitteret eos praedicare. Speciem enim Iacob dilexit dominus, ut sint ipsi super thronosduodecim, iudicantesduodecimtribusIsrael,quietiamtrini etquaternicircatabernaculumdominiexcubant, etsanctadominiverbahumerisoperumportant.
Beda: In hoc enim sacramento quondamfilii Israel circa tabernaculum castrametabantur,ut ex omni parte per quadrum ternae tribus manerent.Terautemquatuorduodecimfaciunt, et ter quaterni ad praedicandum sunt missi apostoliutperuniversasquadratiorbisplagas baptizarent gentes in nomine patris, et filii,et spiritussancti.
Father,theSon,andtheHolyGhost. Sequitur et dedit illis potestatem curandi infirmitates et eiciendi Daemonia ut scilicet promissorum caelestium magnitudini attestaretur magnitudo factorum, et nova facerentquinovapraedicarent. Theophylactus: Numerat autem apostolorum nomina, ut propter falsos apostolosevitandos sint noti et veri et ideo sequitur etimposuit SimoninomenPetrus. Itgoeson:"AndHegavethempower,&c."that is, in order that the greatness of theirdeeds might bear witness to the greatness oftheir heavenlypromises,andthatthey,whopreached unheard-ofthings,mightdounheard-ofactions. Theophylact:Further,Hegivesthenamesofthe Apostles,thatthetrueApostlesmightbeknown, sothatmenmightavoidthefalse.Andtherefore it continues: "And Simon He surnamed Cephas." Augustine, de Con. Evan. ii, 17: Butletnoone supposethatSimonnowreceivedhisnameand wascalledPeter,forthushewouldmakeMark contrary to John, who relates that it hadbeen longbeforesaiduntohim,"Thoushaltbecalled Cephas." [John 1:42] But Mark gives this account by way of recapitulation for as he wishedtogivethenamesofthetwelveApostles, and was obliged to call him, Peter, hisobject wastointimatebriefly,thathewasnotcalledthis originally,butthattheLordgavehimthatname. Bede:AndthereasonthattheLordwilledthathe shouldatfirstbecalledotherwise,wasthatfrom
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Augustinus de Cons. Evang: Nullus autem putet nunc accepisse Simonem nomen ut Petrus vocaretur, ne sit contrarium Ioanni,qui longe ante dictum esse illi commemorat: tu vocaberis Cephas, quod interpretatur Petrus. Marcus autem recapitulando hoc commemoravit: cum enim vellet nomina duodecimapostolorumenumerare,etnecesse haberetPetrumdicere,breviterinsinuarevoluit, quod non hoc antea vocaretur, sed hoc ei dominusnomenimposuerit. Beda: Ideo autem dominus voluit eumprius aliter vocari, ut ex ipsa commutationenominis
sacramentum commendaretur. Idem est ergo Graece, sive Latine Petrus quod Syriace Cephas et in utraque lingua nomen a petra derivatum est, nec dubium quin illa de qua Paulusait:petraautemeratChristus:namsicut luxveraeratChristus,etdonavitapostolisutlux mundi vocentur, sic et Simoni, quicredebatin petram,Christuspetraelargitusestnomen.
the change itself of the name, a mysterymight be conveyed to us. Peter then in Latin orin Greek means the same thing as Cephas in Hebrew, and in each language the name is drawnfrom,astone.Norcanitbedoubtedthat istherockofwhichPaulspoke,"Andthisrock wasChrist."[1Cor10:4]ForasChristwasthe true light, and allowed also that the Apostles shouldbecalledthelightoftheworld,[Matt5:14] so also to Simon, who believed on the rock Christ,HegavethenameofRock. Pseudo-Jerome: Thus from obedience, which Simon signifies, the ascent is made to knowledge,whichismeantbyPeter. Itgoeson:"AndJamesthesonofZebedee,and Johnhisbrother." Bede: We must connect this with whatwent before, "He goeth up into a mountain, and calleth."[p.62] Pseudo-Jerome,Gen.27:36seeCatenaAurea, Matt.10:2:Namely,Jameswhohassupplanted all the desires of the flesh, and John, who receivedbygracewhatothersheldbylabour.
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Hieronymus: De obedientia autem, quam Simon significat, ascenditur ad agnitionem, quamsignificatPetrus. Sequitur et Iacobum Zebedaei et Ioannem fratremIacobi. Beda:Subauditurasuperioribus,vocavitadse ascendensinmontem.
Hieronymus:Iacobum,scilicetquisupplantata habet tota desideria carnis, et Ioannem,qui gratiaaccepitquodaliiperlaboremtenent.
SequituretimposuiteisnominaBoanerges.
There follows: "And He surnamed them, Boanerges." Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He calls the sons of Zebedee by this name, becausetheyweretospreadovertheworldthe mightyandillustriousdecreesoftheGodhead. Pseudo-JeromeOrbythistheloftymeritofthe threementionedaboveisshewn,whomeritedto hearinthemountainthethundersoftheFather, when he proclaimed in thunder throughacould concerning the Son, "This is MybelovedSon" thattheyalsothroughthecloudofthefleshand fire of the word, might as it were scatterthe thunderboltsinrainontheearth,sincetheLord turned the thunderbolts into rain, so thatmercy extinguisheswhatjudgmentsetsonfire. It goes on: "And Andrew," who manfully does violencetoperdition,sothathehadeverready withinhimhisowndeath,togiveasananswer, [1Pet3:15]andhissoulwaseverinhishands. [Ps119:109] Bede: For Andrew is a Greek name, which means 'manly,' from (greek word), thatis,man, forhemanfullyadheredtotheLord.
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Chrysostomus: Filios quidem Zebedaei sic nominat propter hoc quod magna et clara divinitatis edicta debebant orbi terrae diffundere. Hieronymus: Vel per hoc trium superiorum sublime ostenditur meritum, qui in monte merenturaudiretonitruumpatrispernubemde filio tonantis: hic est filius meus dilectus et ut ipsi per nubem carnis, et ignem verbi,quasi fulgurainpluviam,interrisspargerent:quoniam dominus fulgura in pluviam fecit, ut extinguat misericordiaquodiudiciumurit.
Sequitur et Andream, qui viriliter vim facit perditioni,utetresponsummortisinsesemper habeat, et anima eius sit semper inmanibus suis.
Beda: Andreas enim Graecum nomen est,et interpretaturvirilis,abandros,quodestvir:quia viriliterdominoadhaesit.

SequituretPhilippum. Hieronymus: Qui est os lampadis, qui illuminare potest ore quod corde concepit,cui dedit dominus apertionem oris illuminantis. Scimus hunc modum locutionis propriumesse divinarumScripturarum,quodHebraeanomina adaliquodmysteriumsignificationissuntposita.
Therefollows,"AndPhilip." Pseudo-Jerome: Or, 'the mouth of alamp,'that is, one who can throw light by his mouthupon whathehasconceivedinhisheart,towhomthe Lord gave the opening of a mouth, which diffused light. We know that this mode of speakingbelongstoholyScriptureforHebrew names are put down in order to intimate a mystery. There follows: "And Bartholomew," which means,thesonofhimwhosuspendsthewaters ofhim,thatis,whosaid,"Iwillalsocommandthe cloudsthattheyrainnorainuponit."[Isa5:6]But the name of son of God is obtained bypeace and loving one's enemy for, Blessed arethe peacemakers, for they are the sons ofGod. [Matt5:9]And,Loveyourenemies,thatyemay bethesonsofGod.[seeMatt5:44-45] Therefollows:"AndMatthew,"thatis,'given,'to whomitisgivenbytheLord,notonlytoobtain remission of sins, but to be enrolled inthe number of the Apostles. "And Thomas,"which means,'abyss,'formenwhohaveknowledgeby thepowerofGod,putforwardmanydeepthings.
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Sequitur et Bartholomaeum, qui est filius suspendentis aquas, illius scilicet qui dixit: et mandabo nubibus meis ne pluant super eam imbrem. Nomen vero filii Dei per pacemet dilectionem acquiritur inimici: beati enim pacifici, quoniam filii Dei sunt et: diligite inimicosvestros,utfiliiDeisitis.
Sequitur et Matthaeum, qui est donatus, cui donatur a domino ut non solumremissionem peccatorumadipiscatur,sednumeroascribatur apostolorum. Et Thomam, qui est abyssus: multa enim profunda scientes Dei numine proferunt.
Sequitur et Iacobum Alphaei, idest docti, vel millesimi, cuius a latere cadent mille.Hicalter Iacobus est, cui colluctatio non est adversus carnemetsanguinem,sedadversusspirituales nequitias.
It goes on: "And James the son of Alphaeus," that is, of 'the learned,' or 'the thousandth,' besidewhomathousandwillfall.[Ps91:7]This other James is he, whose wrestling is not against flesh and blood, but againstspiritual wickedness.[Eph6:12] Therefollows,"AndThaddaeus,"that[p.63]is, 'corculum,' which means, 'he who guardsthe heart' [ed. note: 'cordis cultor'], onewhokeeps hisheartinallwatchfulness. Bede: But Thaddaeus is the sameperson,as LukecallsintheGospelandintheActs,Judeof James, for he was the brother of James,the brotheroftheLord,ashehimselfhaswrittenin hisEpistle. There follows, "And Simon the Canaanite,and Judas Iscariot, who betrayed Him." He has added this by way of distinction from Simon Peter,andJudethebrotherofJames.Simonis called the Canaanite from Cana, a village in Galilee, and Judas, Scariotes, from the village fromwhichhehadhisorigin,orheissocalled fromthetribeofIssachar. Theophylact: Whom he reckons amongst the
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Sequitur et Thaddaeum: is est corculus,idest cordis cultor, qui conservat cor suum omni custodia.
Beda:ThaddaeusautemipseestquemLucas in Evangelio et in actibus apostolorumIudam Iacobi nominat: erat enim frater Iacobifratris domini,utipseinepistolasuascripsit.
Sequitur et Simonem Chananaeum, et Iudam Iscariotem, qui et tradidit illum. Haec cum additamento posuit, ad distinctionemSimonis PetrietIudaeIacobi.SimonautemChananaeus dicitur ab Chana vico Galilaeae Iudasautem Scarioth a vico in quo ortus est, aut ex tribu Isachardicitur.
Theophylactus: Sed cur inter apostolos

computatur? Ut discamus quod Deus non repellit aliquem propter futuram malitiam, sed propter praesentem virtutem dignum facit haberi. Hieronymus: Simon autem ponens tristitiam interpretatur: beati namque qui lugent nunc, quoniam ipsi consolabuntur. Chananaeus autem,idestZelotesdicitur,quemzelusdomus Deicomedit.IudasautemScariothestquinon delet peccatum suum per poenitentiam:Iudas enim confitens, vel gloriosus interpretatur Scarioth autem memoria mortis. Suntautem confessores multi in Ecclesia superbi et gloriosi, ut Simon magus et Arius et ceteri haeretici quorum memoria mortalis ideo in Ecclesiacelebratur,utevitentur.
Apostles, that we may learn that Goddoesnot repel any man for wickedness, which isfuture, butcountshimworthyonaccountofhispresent virtue. Pseudo-Jerome: But Simon in interpreted, 'laying aside sorrow' for "blessed aretheythat mourn, for they shall be comforted." [Matt5:4] And he is called Canaanite, that is,Zealot, because the zeal of the Lord ate him up.But JudasIscariotisonewhodoesnotdoawayhis sinsbyrepentance.ForJudasmeans,'boaster,' or vain-glorious. And Iscariot, 'the memory of death.'Butmanyaretheproudandvain-glorious confessorsintheChurch,asSimonMagus,and Arius, and other heretics, whose deathlike memoryiscelebratedintheChurch,thatitmay beavoided.
Lectio 4 20 : [] , . 21 ' , . 22
20.Andtheywentintoahouse.And themultitudecomethtogetheragain, sothattheycouldnotsomuchaseat bread. 21. And when His friends heard of it, they went out tolayhold on Him: for they said, "Heisbeside
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himself." 22. And the Scribes which came down from Jerusalem said, "He hath Beelzebub, and by the prince of the devils casteth Heout devils."
Beda:Electosinmonteapostolosdominusad domum reducit, quasi eos admonens utpost acceptum apostolatus gradum ad conscientiam suam redeant unde dicitur et veniuntindomum,etconvenititerumturba,ita utnonpossentnequepanemmanducare.
Bede: the Lord leads the Apostles, when they were elected, into a house, as if admonishing them, that after [p. 64] having received the Apostleship, they should retire to look ontheir ownconsciences.Whereforeitissaid,"Andthey came into a house, and the multitudecame togetheragain,sothattheycouldnoteatbread." Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Ungratefulindeedwerethemultitudesofprinces, whomtheirpridehindersfromknowledge,butthe gratefulmultitudeofthepeoplecametoJesus. Bede:Andblessedindeedtheconcourseofthe crowd,flockingtogether,whoseanxietytoobtain salvation was so great, that they left not the Author of salvation even an hour free totake food.ButHim,whomacrowdofstrangersloves tofollow,Hisrelationsholdinlittleesteem.
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Chrysostomus: Ingratae quidem erant principum multitudines, quos impedit a cognitione elatio grata vero populimultitudo venitadIesum. Beda: Quam beata vero frequentia turbae confluentis,cuitantumfuitcuraeadobtinendam salutem, ut auctori salutis cum his qui secum erant nec vescendi quidem hora libera maneret sed quem turba frequentatexterna, huncpropinquorumaestimatioparvipendit
Sequitur enim et cum audissent sui, exierunt tenere eum. Quia enim altitudinemsapientiae quamaudiebant,caperenonpoterant,quasiin alieno eum sensu locutum esse credebant unde sequitur dicebant enim, quoniam in furoremversusest. Theophylactus: Idest, Daemonium habet,et furit: et ideo eum tenere volebant, ut incarcerarent tamquam daemoniacum. Et quidemsuihocvolebant,idestpropinqui,forte compatriotae eius, vel fratres eius. Stulta autemfuitinsania,quodtantorummiraculorum divinae sapientiae factorem in furiam verti concipiunt. Beda: Multum autem distat inter eos qui verbumDeipromentistarditatenonintelligunt, qualesfueruntdequibusdictumest,eteosqui hocquodintelligunt,deindustriablasphemant, de quibus subditur et Scribae qui ab Hierosolymis descenderant dicebant quoniam Beelzebub habet. Quae enim negare nequiverant, sinistra interpretatione pervertere laborantquasinondeitatisoperaessent,sed immundissimi spiritus, idest Beelzebub, qui DeuseratAccaron.NamBeelquidemipseest vir, zebub autem musca vocatur Beelzebub
Foritgoeson,"AndwhenHisfriendsheardofit, they went out to lay hold upon Him." For since theycouldnottakeinthedepthofwisdom,which theyheard,theythoughtthatHewasspeakingin a senseless way. Wherefore it continues, "for theysaid,HeisbesideHimself." Theophylact:Thatis,Hehasadevilandismad, andthereforetheywishedtolayholduponHim, that they might shut Him up as one who hada devil.AndevenHisfriendswishedtodothis,that is, His relations, perchance His countrymen,or Hisbrethren.Butitwasasillyinsanityinthem,to conceivethattheWorkerofsuchgreatmiracles ofDivineWisdomhadbecomemad. Bede: Now there is a greatdifferencebetween those who do not understand the wordofGod fromslownessofintellect,suchasthosewhoare here spoken of, and those who purposely blaspheme, of whom it is added, "And the ScribeswhichcamedownfromJerusalem,&c." For what they could not denytheyendeavourto pervert by a malicious interpretation, as ifthey werenottheworksofGod,butofamostunclean spirit,thatis,ofBeelzebub,whowastheGodof Ekrom. For 'Beel' means Baal himself, and 'zebub'aflythemeaningofBeelzebubtherefore
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ergo, idest vir muscarum interpretatur, ob sordesimmolatitiicruoris,excuiusspurcissimo rituprincipemDaemoniorumeumnominabant, cumsubduntetquiainprincipeDaemoniorum eicitDaemonia. Hieronymus:Mysticeautemdomusadquam veniunt primitiva est Ecclesia turbae quae impediunt panem manducari, peccata etvitia sunt, quia qui manducat indigne,iudiciumsibi manducatetbibit. Beda: Scribae etiam ab Hierosolymis descendentes blasphemant turba vero ab Hierosolymis veniens secuta est dominum, et ab aliis regionibus Iudaeorum sive gentium: quiasiceratpassionistempusfuturum,utturba illumpopuliIudaeorumcumpalmisaclaudibus Hierosolymam perduceret, gentiles videre desiderarentsedScribaeetPharisaeideeius mortetractarent.
is,themanofflies,onaccountofthefilthofthe blood which was offered, from which most unclean rite, they call him prince of thedevils, adding, "and by the prince of thedevilscasteth Heoutdevils." Pseudo-Jerome: But mystically, the house to whichtheycame,istheearlyChurch.Thecrowds which prevent their eating bread are sinsand vices for he who eateth unworthily, "eatethand drinkethdamnationtohimself."[1Cor11:29] Bede: The Scribes also coming down from Jerusalem blaspheme. But the multitude from Jerusalem,andfromotherregionsofJudaea,or of the [p. 65] Gentiles, followed the Lord, because so it was to be at the time ofHis Passion,thatacrowdofthepeopleoftheJews should lead Him to Jerusalem with palms and praises, and the Gentiles should desiretosee Him but the Scribes and Phariseesshouldplot togetherforHisdeath.
Lectio 5 23
23. And He called them unto Him, and said unto them in parables, "How can Satancast
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, 24 ' , : 25 ' , . 26 ' , . 27 ' , . 28 , : 29 ' , 30 ,

out Satan? 24. And if a kingdombedivided againstitself,thatkingdomcannotstand.25. And if a house be divided againstitself,that housecannotstand.26.AndifSatanriseup against himself, and be divided, he cannot stand,buthathanend.27.Nomancanenter into a strong man's house, and spoil his goods,excepthewillfirstbindthestrongman and then he will spoil his house. 28. VerilyI sayuntoyou,Allsinsshallbeforgivenuntothe sons of men, and blasphemies wherewith soever they shall blaspheme: 29. Buthethat shall blaspheme against the HolyGhosthath neverforgiveness,butisindangerofeternal damnation:"30.Becausetheysaid,"Hehath anuncleanspirit."
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Chrysostomus in Matth. et super Matth.:PositablasphemiaScribarum, dominus ostendit impossibile fore quod dicebant, suam probationem exemplo confirmans unde dicit et convocatis eis, in parabolis dicebat illis: quomodo potest Satanas Satanam eicere? Quasi diceret: regnum contra se intestino bello divisumnecesseestdesolari:quodet indomoetincivitatevidetur.Quocirca etsi Satanae regnum in seipsum divisum est, ita quod Satanas ab hominibusrepellatSatanam,desolatio regni Daemonum appropinquavit regnumautemeorumestinhocquod hominessubditosteneant.Siigiturab hominibuspelluntur,hocnonestaliud quam regnum eorum dissolvi. Si autem adhuc in hominibus tenent potestatem, manifestum est quod regnummaligniadhucstat,etnonest contraseipsumdivisum.
Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Theblasphemy oftheScribeshavingbeendetailed,ourLordshewsthat whattheysaidwasimpossible,confirmingHisproofbyan example. Wherefore it says, "And having calledthem together unto Him, He said unto them inparables,How canSatancastoutSatan?"AsifHehadsaid,Akingdom divided against itself by civil war must bedesolated, which is exemplified both in a house and in a city. Wherefore also if Satan's kingdom by dividedagainst itself, so that Satan expels Satan from men, the desolation of the kingdom of the devils is athand.But their kingdom consists in keeping men under their dominion. If therefore they are driven away frommen,it amountstonothingless[p.66]thanthedissolutionoftheir kingdom. But if they still hold their powerovermen,itis manifest that the kingdom of evil is still standing,and Satanisnotdividedagainsthimself.
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Glossa:Etquiaiamostenditexemplo quod Daemon Daemonem non expellit, ostendit quomodo posset expelli,dicensnemopotestvasafortis in domum ingressus diripere, et cetera. Theophylactus: Exemplum tale est. Fortis est Daemon, vasa eius sunt homines in quibus recipitur: nisiergo quispriusvincatDaemonemetalliget, quomodo vasa eius, idest daemoniacos, ab eo diripiet? Sicet ego,quidiripiovasaeius,idestlibero homines a daemoniaca passione, priusalligoDaemones,superoeos,et inimicus eorum sum. Quomodo ergo dicitis, quod Beelzebub habeo, et Daemonum amicus existens Daemoniaeicio? Beda:Alligavitetiamdominusfortem, idestDiabolum,hocestabelectorum seductione compescuit, et ingressus in domum, idest in mundum,domum eius et vasa, idest homines, diripuit: quia ereptos a Diaboli laqueis, Ecclesiae suae adunavit. Veldomum eius diripuit, quia omnes mundi
Gloss.: And because He has already shewn byan example that a devil cannot cast out a devil, Heshews howhecanbeexpelled,saying,"Nomancanenterintoa strongman'shouse,&c."
Theophylact: The meaning of the example is this:The devilisthestrongmanhisgoodsarethemenintowhom heisreceivedunlessthereforeamanfirstconquersthe devil,howcanhedeprivehimofhisgoods,thatis,ofthe men whom he has possessed? So also I whospoilhis goods,thatis,freemenfromsufferingbyhispossession, first spoil the devils and vanquish them, and amtheir enemy. How then can ye say that IhaveBeelzebuband thatbeingthefriendofthedevils,Icastthemout?
Bede,inMarc.,1,17:TheLordhasalsoboundthestrong man, that is, the devil: which means, He hasrestrained himfromseducingtheelect,andenteringintohishouse, theworldHehasspoiledhishouse,andhisgoods,that ismen,becauseHehassnatchedthemfromthesnares of the devil, and has united them to His Church.Or,He has spoiled his house, because the four parts of the world, over which the old enemy had sway, He has
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partes, quibus olim hostis dominabatur antiquus, apostolis, eorumque successoribus distribuit, ut populos ad viam vitae converterent. Ostenditautemdominusquodgrande sceluscommitterentquihocquodDei esse cognoverant, Diaboli esse clamabant, cum subdit amen dico vobis,quoniamomniadimittenturfiliis hominum peccata, et blasphemiae quibus blasphemaverint. Omnia quidem peccata et blasphemiaenon passim dimittuntur omnibus hominibus, sed his qui dignam pro erroribussuisinhacvitapoenitentiam egerint: et sic neque ullum habet locum vel Novatus, qui poenitentibus, qui in martyrio lapsi sunt, veniam negetessetribuendamvelOrigenes, qui asserit post iudicium universale, transactis licet saeculorum voluminibus, cunctos peccatores veniam peccatorum esse consecuturos cuius errorem sequentia domini verba redarguunt, cum subditur qui autem blasphemaverit in spiritum sanctum, nonhabetremissioneminaeternum.
distributedtotheApostlesandtheirsuccessors,thatthey may convert the people to the way of life. But theLord shews that they committed a great sin in cryingoutthat whichtheyknewtobeofGod,wasofthedevil,whenHe subjoins,"Verily,Isayuntoyou,Allsinsareforgiven,&c." All sins and blasphemies are not indeed remitted toall men,buttothosewhohavegonethrougharepentancein thislifesufficientfortheirsinsthusneitherisNovatusright [ed. note: Novatus was a Carthaginian presbyter, who, after having abetted Felicissimus in hisschismagainst St.Cyprian,cametoRomeandjoinedNovatianagainst Pope Cornelius, A.D. 251. His error, which is here opposedtoOrigen's,consistedindenyingthatChristhad left with His Church the power of absolvingfromcertain sins, especially from apostasy.], who denied thatany pardonshouldbegrantedtopenitents,whohadlapsedin timeofmartyrdomnorOrigen,whoassertsthatafterthe generaljudgment,aftertherevolutionofages,allsinners willreceivepardonfortheirsins,whicherrorthefollowing wordsoftheLordcondemn,whenHeadds,"Buthethat shallblasphemeagainsttheHolyGhost,&c."[p.67]
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Chrysostomus in Matth: Etquidem blasphemiam quae circa eum erat, excusationem habere dicit, quiatunc videbatur homo despectus, et infimi generis sed iniuria Deiremissionem non habet. Blasphemia autem in spiritumsanctumcontraDeumfit.Est enim spiritus sancti operatio regnum Dei,etpropterhocirremissibilemdicit essespiritussanctiblasphemiam.Pro eo autem quod hic subditur sed erit reus aeterni delicti, aliusEvangelista dicit: neque in hoc saeculo, nequein futuro: per quod intelligitur iudicium quodestsecundumlegemetfuturum. Cum enim lex maledicentem Deum occidi iubeat, in hoc legis secundae excusationemnonhabet:omnisautem qui baptizatur, extra hoc saeculumfit. LatebatautemIudaeosremissioquae fit per Baptismum. Qui ergomiracula et Daemonum eiectionem, quae solum sunt propria spiritus sancti, Daemoni appropriat, nulla excusatio sibi de blasphemia relinquetur. Sed nequeblasphemiatalis,cumsitcontra spiritumsanctum,remittivideturunde exponens subdit quoniam dicebant: spiritumhabetimmundum.
Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Hesaysindeed, that blasphemy concerning Himself was pardonable, becauseHethenseemedtobeamandespisedandof themostlowlybirth,but,thatcontumelyagainstGodhas noremission.NowblasphemyagainsttheHolyGhostis against God, for the operation of the Holy Ghost is the kingdom of God and for this reason, He says, that blasphemy against the Holy Ghost cannot be remitted. Instead, however, of what is here added, "But willbein danger of eternal damnation," another Evangelistsays, "Neitherinthisworld,norintheworldtocome."Bywhich isunderstood,thejudgmentwhichisaccordingtothelaw, and that which is to come. For the law ordersonewho blasphemesGodtobeslain,andinthejudgmentofthe second law he has no remission. However, he who is baptized is taken out of this world but the Jewswere ignorant of the remission which takes place inbaptism. [ed. note: A few words are left out intheCatena,which occur in Victor, and which do away withtheobscurityof the passage. The missing of the whole is, that though thereisnoremissioneitherinthisworldorinthenext,yet that baptism is, as it were, a space betweenthetwo worlds, where remission can be obtained. Thereason, therefore,whythisblasphemycouldnotberemitted,was, because the Jews would not come toChrist'sbaptism.] He therefore who refers to the devil miracles, and the castingoutofdevilswhichbelongtotheHolyGhostalone, has no room left him for remission of hisblasphemy. Neither does it appear that such a blasphemyasthisis remitted,sinceitisagainsttheHolyGhost.Whereforehe
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remitted,sinceitisagainsttheHolyGhost.Whereforehe adds, explaining it, "Because they said, He hathan uncleanspirit." Theophylactus: Est autem intelligendum, quod veniam non consequentur, nisi poeniteant. Cum veroincarneChristiscandalizabantur, etiam si non poeniterent, aliquid excusationis habebant etremissionis aliquidconsequebantur. Hieronymus: Vel hoc dicit, quianon merebitur poenitentiam agere ut recipiatur qui Christum intelligens, principem Daemoniorum esse dicebat. Beda: Neque tamen hi qui spiritum sanctum non esse Deum credunt, irremissibilis blasphemiae crimine tenentur:quianoninvidentiadiabolica, sed humana ignorantia ducti hoc faciunt. Augustinus de Verb. Dom.:Velipsa impoenitentia est blasphemiaspiritus sancti, quae non remittetur. Contra enim spiritum sanctum, quopeccata
Theophylact:Wemusthoweverunderstand,thattheywill notobtainpardonunlesstheyrepent.Butsinceitwasat the flesh of Christ that they were offended, eventhough theydidnotrepent,someexcusewasallowedthem,and theyobtainedsomeremission.
Pseudo-Jerome:Orthisismeantthathewillnotdeserve to work out repentance, so as to be accepted,who, understandingwhoChristwas,declaredthatHewasthe princeofthedevils.
Bede:Neitherhoweverarethose,whodonotbelievethe Holy Spirit to be God, guilty of an unpardonable blasphemy, because they were persuaded to dothisby humanignorance,notbydevilishmalice.
Augustine,Serm.,71,12,22:Orelseimpenitenceitselfis the blasphemy against the Holy Ghost which hathno remission. For either in his thought [p. 68] or byhis tongue, he speaks a word against the Holy Ghost,the
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dimittuntur, verbum dicit, sive cogitatione, sive lingua, qui sibi cor impoenitens thesaurizat. Subiungit autem quoniam dicebant: spiritum immundum habet, ut ostenderethinc fuisseexortamcausamuthocdiceret, eo quod dicerent eum inBeelzebub Daemonemexpellerenonquiaesset blasphemia quae non remittitur, cum ethaecremittatur,sirectapoenitentia consequatursedhinccausaextitituta dominoillasententiaproferretur,facta mentione spiritus immundi, quem adversus seipsum divisum dominus ostenditpropterspiritumsanctum,qui etiam quos colligit efficit indivisos, peccata, quae adversus se divisa sunt,dimittendocuidonoremissionis non resistit nisi qui duritiam cordis impoenitentis habuerit. Nam alioloco dixerunt Iudaei de domino, quod Daemonium haberet nec tamen ibi aliquid dixit de blasphemia spiritus sancti: quoniam non ita obiecerunt spiritumimmundumutinsedivisusex ore eorum posset ostendi, sicut Beelzebub, a quo Daemones eici possedixerunt.
forgiver of sins, who treasures up for himself an impenitentheart.Buthesubjoins,"Becausetheysaid,He hathanuncleanspirit,"thathemightshewthatHisreason forsayingit,wastheirdeclaringthatHecastoutadevilby Beelzebub, not because there is a blasphemy,which cannot be remitted, since even this might beremitted through a right repentance but the cause why this sentence was put forth by the Lord,aftermentioningthe unclean spirit, (who as our Lord shews was divided against himself,) was, that the Holy Ghost evenmakes those whom He brings together undivided, by His remitting those sins, which divided them fromHimself, whichgiftofremissionisresistedbynoone,buthimwho has the hardness of an impenitent heart. Forinanother place,theJewssaidoftheLord,thatHehadadevil[John 7:20], without however His saying any thing thereabout theblasphemyagainsttheSpiritandthereasonis,that they did not there cast in His teeth theuncleanspirit,in suchaway,thatspiritcouldbytheirownwordsbeshewn to be divided against Himself, as Beelzebub washere shewntobe,bytheirsaying,thatitmightbehewhocast outdevils.[ed.note:St.Augustineexplainshismeaning by going on to say, that as the Devilwasprovedbythe wordsoftheJewstobetheauthorofdivision,sotheHoly Ghost was the author of unity, so that one formof blasphemyoftheHolyGhostwasrendingtheunityofthe Church,withoutwhichthereisnoremission.St.Ambrose, somethinginthesameway,appliesthetexttotheArians, asdividingtheHolyTrinity,deFide,i,1.]
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Lectio 6 31 . 32 , , [ ] . 33 , [] 34 , . 35 [] , . 31.TherecamethenHisbrethren,andHis mother, and, standing without, sent unto Him,callingHim.32.Andthemultitudesat about Him, and they said unto Him, "Behold, thy mother and thy brethren without seek for Thee." 33. And He answered them, saying, "Who is My mother, or My brethren?" 34. And He looked round about on them which sat about Him, and said, "Behold Mymother andMybrethren!"35.Forwhosoevershall dothewillofGod,thesameisMybrother, andMysister,andmother.[p.69]
Theophylactus: Quia propinqui domini venerant tenere eum tamquam infuriam versum,matereiusamoriscompassione
Theophylact: Because the relations of the Lordhad come to seize upon Him, as if beside Himself,His mother, urged by the sympathy of her love, cameto
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detenta, venit ad ipsum unde dicitur et veniunt mater eius, et fratres, et foris stantesmiseruntadeumvocanteseum. Chrysostomus: Ex hoc autem manifestum fit quod non sempercumeo erant fratres eius et mater: quia vero dilectuserat,adeumpropterreverentiam etaffectumveniunt,deforisexpectantes undesequitur: et sedebat circa eum turba etdicuntei: ecce mater tua, et fratres tui foris quaeruntte. Beda: Fratres domini non filii semper virginis Mariae, iuxta Helvidium, nec filii Ioseph ex alia uxore, iuxta quosdam, putandi sunt sed eius potius intelligendi suntessecognati.
Him.Whereforeitissaid,"AndtherecameuntoHim His mother, and, standing without, sent unto Him, callingHim." Chrys.: From this it is manifest thatHisbrethrenand HismotherwerenotalwayswithHimbutbecauseHe wasbelovedbythem,theycomefromreverenceand affection,waitingwithout.
Wherefore it goes on, "And the multitude satabout Him,&c."
Bede:ThebrotheroftheLordmustnotbethoughtto bethesonsoftheever-virginMary,asHelvidiussays [ed.note:TheperpetualvirginityoftheMotherofGod isreckonedbyWhite,Bramhall,PatrickandPearson, amongst the traditions which have ever beenheldin the Catholic Church. For an account of theheretics whodeniedit,seeBp.PearsonontheCreed,Art,3, p.272,notex.,alsoCatenaAureainMatt.,p58,note c], nor the sons of Joseph by a formermarriage,as somethink,butrathertheymustbeunderstoodtobe Hisrelations. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Butanother
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Chrysostomus:AlterautemEvangelista
dicit,quodfratreseiusnondumcredebant ineumcuiconvenitquodhicdicitur,quod eum quaerebant de forisexpectanteset secundumeamdemintentionemdominus eorum non sicut propinquorummeminit undesequituretrespondenseisait:quae estmatermea,etfratresmei?Hocautem non dixit, matrem et fratres omnino reprobando, sed ostendens quod super omnemcognationemtemporalemoportet propriam animam praehonorare: unde convenienterhocdiciturhisquivocabant adpropinquorumcollocutionem,quasiad aliquidutiliusquamsitdoctrinasalutis. Beda: Rogatus ergo officio verbi, dissimulategredi,nonmaternaerefutans obsequium pietatis sed paternis se mysteriisampliusquammaternisdebere monstrat affectibus. Nec iniuriosefratres contemnit, sed opus spirituale carnis cognationi praeferens, religiosiorem cordium copulam docet esse quam corporum unde sequitur et circumspiciens eos qui in circuitu eius sedebant,ait:eccematermea,etfratres mei. Chrysostomus:Inquodominusostendit
Evangelist says, that His brethren did notbelieveon Him. [John 7:5] With which this agrees,whichsays, that they sought Him, waiting without, and withthis meaningtheLorddoesnotmentionthemasrelations. Whereforeitfollows,"AndHeansweredthem,saying, WhoisMymotherorMybrethren?"ButHedoesnot here mention His mother and Hisbrethrenaltogether withreproof,buttoshewthatamanmusthonourhis own soul above all earthly kindred wherefore thisis fitly said to those who called Him to speak withHis motherandrelations,asifitwereamoreusefultask thantheteachingofsalvation.
BedeseeAmbr.inLuc.6,36:Beingaskedtherefore by a message to go out, He declines,notasthough He refused the dutiful service of His mother, butto shew that He owes more to His Father'smysteries than to His mother's feelings. Nor does He rudely despiseHisbrothers,but,preferringHisspiritualwork tofleshlyrelationship,Heteachesusthatreligionisthe bond of the heart rather than that of the body. Wherefore it goes on, "And looking round abouton themwhichsataboutHim,Hesaid,BeholdMymother andMybrethren."
Chrys.:Bythis,theLordshewsthatweshouldhonour
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quodoporteteosquifideisuntpropinqui, prae omnibus consanguineis honorare. Iesu quidem aliquis mater efficitur praedicando: quasi enim paritdominum quemcordiaudientisinfuderit.
those who are relations by faith rather thanthose[p. 70]whoarerelationsbyblood.Amanindeedismade the mother of Jesus by preaching Him [ed. note: NearlythesameideaoccursinSt.Ambrose,inLuc.2, 8] for He, as it were, brings forth theLord,whenhe poursHimintotheheartofhishearers. Pseudo-Jerome:ButletusbeassuredthatweareHis brethrenandHissisters,ifwedothewilloftheFather thatwemaybejoint-heirswithHim,forHediscernsus not by sex but by our deeds. Wherefore it goes on: "WhosoevershalldothewillofGod,&c."
Hieronymus: Sciamus autem nosesse fratres eius et sorores, si voluntatem patris impleverimus, ut coheredessimus eius unde sequitur qui enim fecerit voluntatem Dei, hic frater meus, etsoror mea,etmaterest. Theophylactus: Non ergo negans matrem hoc dixit, sed ostendensquod non solum digna est honore propterhoc quod genuit Christum, sed propter omnemaliamvirtutem. Beda: Mystice autem mater, et fratres Iesu sunt synagoga, ex cuius carneest editus, et populus Iudaeorum, qui, salvatoreintusdocente,venientesintrare nequeunt,cumspiritualiterintelligeredicta nequeunt. Praeoccupans autem turba ingreditur, quia differente Iudaea, gentilitas fluxit ad Christum: foris enim
Theophylact: He does not therefore say this, as denyingHismother,butasshewingthatHeisworthy of honour, not only because she bore Christ, but on accountofherpossessingeveryothervirtue.
Bede:Bymystically,themotherandbrotherofJesus means the synagogue, (from which according to the fleshHesprung,)andtheJewishpeoplewho,whilethe Saviouristeachingwithin,cometoHim,andarenot abletoenter,becausetheycannotunderstandspiritual things.Butthecrowdeagerlyenter,becausewhenthe Jews delayed, the Gentiles flocked to ChristbutHis kindred, who stand without wishing to seetheLord,
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stantes volunt dominum videre cognati ipsius, cum Iudaei se ad custodiam litteraeforisfixerunt,etChristumpotiusad carnalia docenda cogunt exire, quamse ad discenda spiritualia consentiunt ingredi. Si ergo foris stantes nec ipsi agnoscuntur parentes, quemadmodum nos agnoscemur, si foris stemus?Intus enimestverbum,intusestlumen. > Caput 3
are the Jews who obstinately remained without, guardingtheletter,andwouldrathercompeltheLord togoforthtothemtoteachcarnalthings,thanconsent toenterintolearnspiritualthingsofHim.Iftherefore not even His parents when standing without are acknowledged,howshallwebeacknowledged,ifwe standwithout?[ed.note:seeAmbr.inLuc.,6,37]For thewordiswithinandthelightwithin.
Chapter 4[p.71] Lectio 1
1 . , , . 2 , , 3 . . 4
1.AndJesusbegantoteachagainby the sea-side: and there was gathered untoHimagreatmultitude,sothatHe enteredintoaship,andsatinthesea andthewholemultitudewasbythesea on the land. 2. And He taughtthem manythingsbyparables,andsaidunto them in His doctrine: 3: "Hearken: Behold,therewentoutasowertosow: 4. And it came to pass,ashesowed, somefellbythewayside,andthefowls oftheaircameanddevoureditup.5.
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, . 5 , : 6 , . 7 , , . 8 , , . 9 , . 10 , . 11 , : , 12 , , . 13 ,
Andsomefellonstonyground,whereit hadnotmuchearthandimmediatelyit sprangup,becauseithadnodepthof earth: 6. But when the sun was up,it was scorched and because it hadno root,itwitheredaway.7.Andsomefell amongthorns,andthethornsgrewup, andchokedit,andityieldednofruit.8. Andotherfellongoodground,anddid yieldfruitthatsprangupandincreased and brought forth, some thirty, and some sixty, and some anhundred."9. And He said unto them, "He thathath ears to hear, let him hear." 10. And when He was alone, they that were aboutHimwiththetwelveaskedofHim the parable. 11. And He said unto them,"Untoyouitisgiventoknowthe mysteryofthekingdomofGod:butunto them that are without, all thesethings are done in parables: 12.Thatseeing they may see, and not perceive and hearing they may hear, and not understand[p.72]lestatanytimethey should be converted, and their sins should be forgiven them." 13. AndHe said unto them, "Know ye not this parable?andhowthenwillyeknowall parables? 14. The sower soweththe word. 15. And these are they bythe
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, , 14 . 15 , . 16 , , 17 : . 18 : , 19 , . 20 , .
word. 15. And these are they bythe wayside,wherethewordissownbut when they have heard, Satan cometh immediately,andtakethawaytheword that was sown in their hearts.16.And thesearetheylikewisewhicharesown on stony ground who, whentheyhave heardtheword,immediatelyreceiveit withgladness17.Andhavenorootin themselves, and so endure but fora time: afterward, when affliction or persecutionarisethfortheword'ssake, immediatelytheyareoffended.18.And these are they which aresownamong thornssuchasheartheword,19.And the cares of this world, and the deceitfulnessofriches,andthelustsof other things entering in, choke the word, and it becometh unfruitful. 20. Andthesearetheywhicharesownon good ground such as hear theword, and receive it, and bring forth fruit, somethirty-fold,somesixty,andsome anhundred."
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Theophylactus: Licet matrem dominus superiusnegligerevideretur,tamenreveretur eam: propterea namque egreditur circa mareundedicituretiterumcoepitdoceread mare.
Theophylact: Although the Lord appears inthe transactions mentioned above to neglect His mother,neverthelessHehonourshersinceonher account He goes forth about the borders ofthe sea. Wherefore it is said, "And Jesus began to teachagainbythesea-side,&c. Bede, in Marc., 1, 18: For if we look intothe Gospel of Matthew, it appears that this same teachingoftheLordatthesea,wasdeliveredon the same day as the former. For after the conclusion of the first sermon, Matthew immediatelysubjoins,saying,"Thesamedaywent Jesusoutofthehouse,andsatbythesea-side." Pseudo-Jerome:ButHebegantoteachatthesea, thatthe[p.73]placeofHisteachingmightpointout thebitterfeelingsandinstabilityofHishearers. Bede: After leaving the house also, He beganto teachatthesea,because,quittingthesynagogue, He came to gather together the multitude ofthe Gentile people by the Apostles. Wherefore it continues: "And there was gathered unto Hima greatmultitude,sothatHeenteredintoaship,and
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Beda: Si enim Evangelium Matthaei inspicimus, patet hanc doctrinam dominiad mare eadem die qua superiorem in domo celebratumessesermonem:terminatoenim primosermonecontinuosubiunxitMatthaeus dicensinillodieexiensdedomosedebatad mare. Hieronymus: Coepit autem docere ad mare, ut locus docendi indicet auditores amarosfuisseetinstabiles. Beda:Relictaetiamdomocoepitdoceread mare quia relicta synagoga adcolligendam per apostolos populi gentilis multitudinem venit unde sequitur et congregata estad eum turba multa, ita ut in navimascendens sederetinmari.
satinthesea." Chrysostomus: Quod non sine causa factum oportet intelligi sed ut post se neminem dimitteret, sed omnes auditores antefaciemhaberet. Beda: Praefigurabat autem haec navis Ecclesiaminmedionationumaedificandam, in qua dominus dilectam sibi consecrat mansionem. Sequituretdicebatillisinparabolismulta. Chrys., Hom. in Matt., 44: Which we must understand was not done without a purpose,but that He might not leave any one behind Him,but haveallHishearersbeforeHisface. Bede:NowthisshipshewedinafiguretheChurch, tobebuiltinthemidstofthenations,inwhichthe Lord consecrates for Himself a beloveddwellingplace. It goes on: "And He taught them manythingsby parables." Pseudo-Jerome:Aparableisacomparisonmade between things discordant by nature,undersome similitude.ForparableistheGreekforasimilitude, whenwepointoutbysomecomparisonswhatwe wouldhaveunderstood.Inthiswaywesayaniron man,whenwedesirethatheshouldbeunderstood to be hardy and strong when to be swift, we comparehimtowindsandbirds.ButHespeaksto the multitudes in parables, with His usual providence, that those who could not take in heavenlythings,mightconceivewhattheyheardby anearthlysimilitude.
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Hieronymus: Parabola est rerum natura discrepantium sub aliqua similitudine facta comparatio:paravoli,enimGraecovocabulo dicitur similitudo, quando illud quodintelligi volumus, per comparationes aliquas indicamus. Sic enim ferreum quempiam dicimus, quando durum ac fortem desideramus intelligi: cum velocem, ventis, aut avibus comparamus. Loquitur autem turbisinparabolismoreprovidentiaesuae,ut qui caelestia capere non poterant, per similitudinem terrenam audita percipere potuissent.
Chrysostomus in Matth: Erigit enim per parabolam audientium mentem, ut manifestiorem sermonem faceret, res visui ostendens. Theophylactus: Et ut attentiores faceret auditores, primam parabolam proponit de semine,quodestverbumDeiunde Sequitur et dicebat illis in doctrinasuanon Moysi, non prophetarum, quia suum praedicat Evangelium: exiit seminandum. SeminansautemChristusest.
Chrys.:ForHerousesthemindsofHishearersby aparable,pointingoutobjectstothesight,tomake Hisdiscoursemoremanifest.
Theophylact:Andinordertorousetheattentionof thosewhoheard,thefirstparablethatHeproposes isconcerningtheseed,whichisthewordofGod. Whereforeitgoeson,"AndHesaidtotheminHis doctrine."NotinthatofMoses,noroftheProphets, becauseHepreachesHisownGospel."Hearken: behold, there went out a sower to sow."Nowthe SowerisChrist. Chrys.: Not that He went out in space, Who is presentinallspace,andfillsall,butintheformand economy by which He is made more neartous throughtheclothingofflesh.Forsincewewerenot abletogotoHim,becausesinsimpededourpath, He went out to us. But He went out,preachingin order to sow the word of piety, which Hespake abundantly.NowHedoesnotneedlesslyrepeatthe same word, when He says, "A sower wentoutto sow,"forsometimesasowergoesoutthathemay breakup[p.74]landfortillage,ortopullupweeds, or for some other work. But this one went out to sow.
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Chrysostomus in Matth: Non autem loco exivitquipraesensexistitomnibus,etimplet sed habitu, et dispensatione, qua nobis factus est propinquior per carnis amictum. Quia enim non valebamus ire ad eum, peccatis impedientibus iter nostrum, ipse exiitadnos.Exiitautempraedicanspietatis seminare sermonem, quem copiose loquebatur. Non autem inculcat sermonem eumdem in eo quod dicit exiitseminansad seminandum:exitenimaliquandoseminans, aututfaciatnovale,autherbasmalasevellat, autaliquodaliudoperetur.Isteautemexiitad
autaliquodaliudoperetur.Isteautemexiitad seminandum. Beda: Vel exiit ad seminandum, cum post vocatam ad fidem suam partemsynagogae electam, ad vocationem quoque gentium gratiaesuaedonadiffudit. Chrysostomus in Matth: Sicut autem seminans non discernit terram subiectam, sedsimpliciter,etabsquediscretionesemen mittit,sicetipseomnesalloquituretadhoc significandum subdit et dum seminat, aliud ceciditcircaviam. Theophylactus: Vide quia non dixit, quod proiecitilludinvia,sedquiacecidit:quienim seminat,quantuminseest,interrambonam proicitsedilla,sisitmala,corrumpitverbum. ViaautemChristusestinfidelesautemsunt circaviam,idestextraChristum. Beda: Vel via est mens sedulo malarum cogitationummotutrita,neverbisemeninea germinare sufficiat. Et ideo quidquid boni seminisviciniatalisviaecontigerit,perit,eta Daemonibus rapitur unde sequitur et venerunt volucres caeli, et comederuntillud. Recte autem Daemones volucres caeli
sow.
Bede,inMarc.,1,19:Orelse,Hewentouttosow, whenaftercallingtoHisfaiththeelectportionofthe synagogue,HepouredoutthegiftsofHisgracein ordertocalltheGentilesalso. Chrys.: Further, as a sower does not make a distinctioninthegroundwhichisbeneathhim,but simplyandwithoutdistinctionputsintheseed,so alsoHeHimselfaddressesall.Andtosignifythis, Hesays,"Andashesowed,somefellbythewayside." Theophylact:Takenotice,thatHesaysnotthatHe threwitintheway,butthatitfell,forasower,asfar as he can, throws it into good ground, butifthe groundbebad,itcorruptstheseed.Nowthewayis Christbutinfidelsarebytheway-side,thatis,out ofChrist. Bede:Orelse,thewayisamindwhichisapathfor badthoughts,preventingtheseedofthewordfrom growinginit.Andthereforewhatsoevergoodseed comesincontactwithsuchaway,perishes,andis carriedoffbydevils.Whereforetherefollows,"And thefowlsoftheaircameanddevoureditup."And well are the devils called fowls of the air, either
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dicuntur, sive quia caelestis spiritualisque sunt naturae, sive quia in aerehabitant.Vel qui sunt circa viam, sunt negligentes et desides. Sequitur. Aliud vero cecidit super petrosa. Petram dicit duritiam protervae mentis, terram levitatem animae obedientis, solem fervorem persecutionis saevientis. Altitudo ergo terrae, quae semen Dei debuerat accipere, probitas est animi disciplinis caelestibusexercitati,atqueadobediendum divinis eloquiis regulariter instituti. Petrosa autem loca, quae vim radicissuscipiendae non habent, illa sunt praecordia quae dulcedine tantum auditi sermonis, ac promissiscaelestibusadhoramdelectantur sed in tempore tentationis recedunt, quia parum est in eis salutaris desiderii,quod semenvitaeconcipiat. Theophylactus: Vel petrosa sunt qui modicumadhaerentespetrae,idestChristo, inquantum ad tempus verbum recipiunt, postmodumabiciuntrecedentes. Sequitur et aliud cecidit inter spinas, per quod significantur animae multa curantes:
becausetheyareofaheavenlyandspiritualorigin, orbecausetheydwellintheair.Orelse,thosewho areaboutthewayarenegligentandslothfulmen.
It goes on: "And some fell on stonyground."He calls stone, the hardness of a wanton mindHe calls ground, the inconstancy of a soul inits obedience and sun, the heat of a raging persecution. Therefore the depth of earth,which ought to have received the seed of God, is the honesty of a mind trained in heavenlydiscipline, andregularlybroughtupinobediencetotheDivine words.Butthestonyplaces,whichhavenostrength for fixing the root firmly, are thosebreastswhich aredelightedonlywiththesweetnessoftheword which they hear, and for a time withtheheavenly promises,butinaseasonoftemptationfallaway, for there is too little of healthful desire inthemto conceivetheseedoflife. Theophylact:Or,thestonypersonsarethosewho adheringalittletotherock,thatis,toChrist,uptoa shorttime,receivetheword,andafterwards,falling back,castitaway. Itgoeson:"Andsomefellamongthorns"bywhich aremarkedsoulswhichcareformanythings.For
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spinaeenimcuraesunt. Chrysostomus in Matth:Ulteriusveroponit terram bonam, dicens et aliud cecidit in terrambonam.Secundumenimconditionem terrae est differentia fructuum. Multa est autem dilectio seminantis ad homines: quoniametprimoscommendat,etsecundos nonreicit,ettertiistribuitlocum. Theophylactus: Vide etiam quomodomali sunt plurimi et pauci qui salvantur quarta enimparsseminisinvenitursalvata.
thornsarecares.[p.75] Chrys.: But further He mentions good ground, saying, "And other fell on good ground." Forthe difference of the fruits follows the quality of the ground.ButgreatistheloveoftheSowerformen, for the first He commends, and rejects notthe second,andgivesaplacetothethird.
Theophylact: See also how the bad are the greatest number, and the few are those who are saved,forthefourthpartofthegroundisfoundto besaved. Chrys.: This, however, the greater portion of the seedisnotlostthroughthefaultoftheowner,butof the earth, which received it, that is, of thesoul, which hears. And indeed the real husbandman,if hesowedinthisway,wouldberightlyblamedfor he is not ignorant that rock, or theroad,orthorny ground, cannot become fertile. But in spiritual thingsitisnotsoforthereitispossiblethatstony ground may become fertile and that theroad should not be trodden down, and that thethorns maybedestroyed,forifthiscouldnottakeplace, he would not have sown there. By this,therefore, Hegivestoushopeofrepentance.
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Chrysostomus in Matth:Nontamenmaior parsseminisoccasioneamittiturseminantis, sed terrae recipientis, idest animae audientis.Etquidemmaterialisagricolahoc modo seminando congrue incusaretur: non enim ignorat lapidem, aut viam, autterram spinosam, terram pinguem non fieri in rationalibus vero non est sic: petramenim possibile est fieri terram pinguem, et viam nonconculcari,etdestruispinasquodsifieri nonposset,nonibiseminasset.Perhocergo nobistribuitpoenitentiaespem.
Sequitur et dicebat: qui habet aures audiendi,audiat. Hieronymus: Quoties haec admonitio in Evangelio, aut in Apocalypsi Ioannis interponitur,mysticumhocquoddicitur,atque ad audiendum, discendumque insinuatur: aures enim audiendi sunt cordis etsensus interioris aures, obediendi et faciendiquae iussasunt. Sequitur et cum esset singularis, interrogabant eum hi, qui cum eo erant, duodecim parabolam exponere. Et dicebat eis: vobis datum est scire mysteriumregni Dei: illis autem qui foris sunt in parabolis omniafiunt. Beda: Quasi diceret: vos qui estis digni omniaquaeadpraedicationemsuntcongrua edoceri, parabolarum manifestationem addiscetis. Ad istos autem parabolis usus sum, quia digni non sunt addiscere propter eorum malitiam: qui enim legis quam acceperant, obedientiam non tenebant, iustum fuit ut novi sermonis participationem non haberent sed ab utroque sintalieni. Ostenditenimperdiscipulorumobedientiam
It goes on, "And He said unto them, Hethathath earstohear,lethimhear." Bede:AsoftenasthisisinsertedintheGospelor intheApocalypseofJohn,thatwhichisspokenis mystical,andispointedoutashealthfultobeheard and learnt. For the ears by which they areheard belong to the heart, and the ears by whichmen obeyanddowhatiscommandedarethoseofan interiorsense. Therefollows,"AndwhenHewasalone,thetwelve thatwerewithHimaskedofHimtheparableand Hesaiduntothem,Untoyouitisgiventoknowthe mysteryofthekingdomofGod,buttothemthatare withoutallthingsaredoneinparables."
Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:AsifHe saiduntothem,Youthatareworthytobetaughtall thingswhicharefittedforteaching,shalllearnthe manifestation of parables but I useparableswith them who are unworthy to learn, because oftheir wickedness.Foritwasrightthattheywhodidnot holdfasttheirobediencetothatlawwhichtheyhad received, should not have any share in a new teaching,butshouldbeestrangedfrombothforHe shewedbytheobedienceofHisdisciples,that,on
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quodpercontrariumindignifactisuntreliqui mysticae doctrinae. Postea veroinductione vocis propheticae, eorum confundit nequitiam, tamquam a longe confutatam: unde sequitur ut videntes videant et non videant, et audientes audiant et non intelligantquasidicat:utprophetiaimpleatur quaehocpraedicit. Theophylactus: Deus enim eos fecit videntes,idestintelligentesbonumipsivero nonvident,voluntariesefingentesnonvidere, ne convertantur, et corrigant se, tamquam suaesalutiinviderent.
the other hand, the others werebecomeunworthy ofmysticaldoctrine.Butafterwards,bybringingin avoicefromprophecy,Heconfounds[p.76]their wickedness,ashavingbeenlongbeforereproved. Whereforeitgoeson,"thatseeingtheymightsee, and not perceive, &c." [see Isa 6:9] asifHesaid thattheyprophecymightbefulfilledwhichforetells thesethings. Theophylact: For it was God Who made them to see, that is, to understand what isgood.Butthey themselves see not, of their own will making themselves not to see, lest they should be convertedandcorrectthemselves,asiftheywere displeasedattheirownsalvation. It goes on, "Lest at any time they should be converted,andtheirsinsbeforgiventhem." Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:Thus, therefore,theyseeandtheydonotsee,theyhear anddonotunderstand,fortheirseeingandhearing comestothemfromGod'sgrace,buttheirseeing and not understanding comes to them fromtheir unwillingness to receive grace, and closing their eyes, and pretending that they could not see neitherdotheyacquiesceinwhatwassaid,andso are not changed as to their sins byhearingand
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Sequitur ne quando dimittantureispeccata.
convertantur
et
Chrysostomus in Matth:Sicergovidentet non vident, audiunt et non intelligunt:quod enimvidentetaudiunt,contingiteisexgratia Dei sed quod vident, et non intelligunt, contingit eis, quia gratiam recipere nolunt, sedoculosclaudunt,etfinguntsenonvidere, neque dictis acquiescunt et sic apeccatis nonmutanturperhocquodvidentetaudiunt, sedcontrariumpatiuntur.
seeing,butratheraremadeworse. Theophylactus: Vel potest aliter intelligi, quod reliquis loquebatur in parabolis, ut videntes non videant, et audientes non intelligant. Deus enim dat visum, et intellectum his qui petunt, reliquos autem obcaecat, ne in maiorem redargutionem sit eis, quod cum intelligerent, nolueruntfacere quae oportet unde sequitur ne quando convertanturetdimittantureispeccata. Augustinus de quaest. Evang: Vel hoc intelliguntur peccatis suis meruisse, ut non intelligerent, et tamen hoc ipsum misericorditereisestfactumutpeccatasua cognoscerent, et conversi veniam mererentur. Beda: Illis ergo qui foris sunt, in parabolis omnia fiunt, et facta scilicet, et verba salvatoris: quod neque in his quas operabatur virtutibus, neque in eis quae praedicabatarcaniseumcognoscereDeum valentideoqueadremissionempeccatorum attingerenonvalent. Chrysostomus:Quodautemnonloquebatur
Theophylact: Or we may understand inadifferent way His speaking to the rest in parables,that seeing they might not perceive, and hearing,not understand. For God gives sight and understanding to men who seek for them,butthe restHeblinds,lestitbecomeagreateraccusation againstthem,thatthoughtheyunderstood,theydid not choose to do what they ought. Whereforeit goeson,"Lestatanytimestheyshouldbe,&c." Augustine, Quaest, 14, in Matt.: Or else they deservedthis,theirnotunderstanding,andyetthis initselfwasdoneinmercytothem,thattheymight know their sins, and, being converted, merit pardon.
Bede:Tothosethenwhoarewithout,allthingsare doneinparables,thatis,boththeactionsandthe words of the Saviour, because neither in those miracles which He was working, nor in those mysteries which He preached, were they ableto acknowledgeHimasGod.Thereforetheyarenot abletoattaintotheremissionoftheirsins. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:ButHis
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eis, nisi in parabolis, nec omnino loqui desistebat, demonstrat quod his quibono propinqui sunt, etsi in seipsis bonumnon habeant,occultumtameneisostenditur.Cum autemaliquiscumreverentiaacrectocorde accedit,occultorumrevelationemconsequitur abundantercumautemnonsanasentit,nec his quae multis facilia sunt dignus fiet,nec etiameorumauditu.
speaking to them only in parables, and yet not leavingoffspeakingtothementirely,shewsthatto thosewhoareplacedneartowhatisgood,though theymayhavenogoodinthemselves,stillgoodis shewn disguised. But when a man approachesit withreverenceandarightheart,hewinsforhimself an abundant revelation of mysteries when onthe contraryhisthoughtsarenotsound,[p.77]hewill be neither made worthy of thosethingswhichare easytomanymen,norevenofhearingthem. There follows, "And He said unto them, Knowye not this parable, how then shall ye know all parables?" Pseudo-Jerome:Foritwasnecessarythattheyto whom He spoke in parables should ask forwhat they did not understand, and learn bytheApostle whom they despised, the mystery of thekingdom whichtheythemselveshadnot. Gloss.: And for this reason, the Lord in saying these things, shews that they oughttounderstand boththisfirst,andallfollowingmiracles.Wherefore explaining it, He goes on, "The sowersoweththe word." Chrys.,inMatt.,Hom.44:Andindeedtheprophet
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Sequituretaitillis:nescitisparabolamhanc? Etquomodoomnesparabolascognoscetis?
Hieronymus: Oportebat siquidem ut illi, quibus in parabolis loquebatur, requirerent quodnonintelligerent,etperapostolos,quos contemptos habebant, discerent mysterium regni,quodipsinonhabebant. Glossa: Et ideo dominus haec dicens, ostendit oportere eos et hanc primam,et omnes consequentes parabolas intelligere propter quod exponens subdit quiseminat, verbumseminat. Chrysostomus
in
Matth: Et quidem
prophetadoctrinampopuliplantationivineae comparavit hic vero seminationi, manifestansperhocquodbreviorestnuncet faciliorobedientia,etstatimfructumdabit.
has compared the teaching of the people tothe plantingofavine[Isa5]inthisplacehoweveritis compared to sowing, to shew that obedience is now shorter and more easy, and willsooneryield fruit. Bede: But in this exposition of the Lord thereis embracedthewholerangeofthosewhomighthear the words of truth, but are unable to attain to salvation.Fortherearesometowhomnofaith,no intellect,naynoopportunityoftryingitsusefulness, cangiveaperceptionofthewordwhichtheyhear ofwhomHesays,"Andthesearebythewayside." For unclean spirits take away at once theword committedtotheirhearts,asbirdscarryawaythe seedofthetroddenway.Therearesomewhoboth experience its usefulness and feel a desireforit, but some of them the calamities of this world frighten, and others its prosperity allures, sothat theydonotattaintothatwhichtheyapprove.Ofthe firstofwhomHesays,"Andthesearetheywhofell onstonyground"ofthelatter,"Andthesearethey which are sown among thorns." But richesare called thorns, because they tear the soul withthe piercingofitsownthoughts,andafterbringingitto sin, they, as one may say, make it bleedby inflictingawound.AgainHesays,"Andthetoilof thisworld,andthedeceitfulnessofriches"forthe manwhoisdeceivedbyanemptydesireofriches
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Beda: In hac autem domini expositione omnes eorum qui audire verba salutis potuerunt, sed ad salutem pervenire nequeunt, distantia comprehenditur. Sunt namquequiverbumquodaudiunt,nullafide, nullo intellectu, nulla saltem tentandae utilitatisoccasionepercipiuntdequibusdicit hiautemsuntquicircaviam.Cordibusenim eorum mandatum verbum, confestim immundi spiritus, quasi viae tritae volucres semen, eripiunt. Sunt qui auditi verbi et utilitatemprobant,etdesideriumgustantsed neadidquodprobantperveniant,alioshuius vitae adversa terrendo, alios prospera blandiendo retardant de quorum primis dicitur et hi sunt similiter qui suprapetrosa de aliis dicitur et alii sunt qui in spinis. Spinae autem divitiae vocantur, quia cogitationum suarum punctionibus mentem lacerant et cum usque ad peccatum pertrahunt, quasi inflicto vulnere cruentant. Dicitautemetaerumnaesaeculi,etdeceptio divitiarum: quemcumque enim supervacuus
divitiarumdecipitappetitus,necesseestmox curarumaerumnacontinuarumaffligat.Addit autemetcircareliquaconcupiscentiae:quia qui mandatis Dei contemptis, circareliqua concupiscens aberrat, ad gaudium beatitudinis non potest attingere. Suffocant autem huiusmodi concupiscentiae verbum: quiabonumdesiderium,adquodintrarenon sinunt, quasi aditum flatus vitalis necant. Excipiunturautemabhishominumdifferentiis gentiles,quinecaudireverbavitaemerentur.
must soon be afflicted by the toils ofcontinual cares. He adds, "And the lusts of otherthings" because,whosoeverdespisesthecommandments of God, and wanders away lustfully seekingother things, is unable to attain to the joy of beatitude. And concupiscences of this sort choke theword, becausetheydonotallowagooddesiretoenter into the heart, and, as it were, stifle the[p.78] entrance of vital breath. There are, however, exceptedfromthesedifferentclassesofmen,the Gentiles who do not even have grace tohearthe wordsoflife. Theophylact: Further, of those who receivethe seed as they ought there are three degrees. Whereforeitgoeson,"Andthesearetheywhoare sown on good ground." Those who bear fruitan hundred-foldarethosewholeadaperfectandan obedient life, as virgins and hermits. Thosewho bearfruitsixty-foldarethosewhoareinthemean ascontinentpersons[ed.note:Thewordtranslated continentes . . . means ascetics, who mix inthe affairsoftheworldwhereashermitslivedquiteout ofthem,andgavethemselvesuptocontemplation caenobitescamebetweenthetwo,livingtogether in convents, and combined both thepracticaland contemplativelife,seeGreg.Naz.Or.43,62]and thosewhoarelivinginconvents.Thosewhobear thirty-foldarethosewhothoughweakindeed,bear
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Theophylactus: Eorum vero qui semen suscipiunt, convenienter rursus tres sunt gradus unde sequitur et hi sunt quisuper terram bonam seminati sunt. Qui in centum fructificant, sunt qui perfectam, et obedientem habent vitam, ut virgines et eremitae qui autem in sexaginta, qui mediocritersehabent,utcontinentes,etqui incoenobiosuntquiautemtriginta,quiparvi quidem sunt secundum propriam virtutem fructum ferentes, ut laici, et qui inconiugio sunt.
fruit according to their own virtue, as laymenand marriedpersons. Beda: Vel triginta fructificat, cum aliquis fidem sanctae Trinitatis electorum cordibus insinuat sexaginta, cum perfectionemdocet bonae operationis centum, cum caelestis regni praemia demonstrat: centum namque computando in dexteram transferuntur:unde recte in significatione ponuntur perpetuae beatitudinis.Terraautembonaestelectorum conscientia, quae omnibus praedictis tribus terris contraria facit: quia etcommendatum sibisemenverbilibenterexcipit,etexceptum inter adversa et prospera constanter ad fructususquetemporaconservat. Bede: Or he bears thirty-fold, who instills intothe mindsoftheelectfaithintheHolyTrinitysixty-fold, who teaches the perfection of good works a hundred-fold, who shews the rewards of the heavenly kingdom. For in counting ahundred,we passontotherighthand[ed.note:"Healludesto the mode of counting among the ancients.All numbersweresignifiedbyfingersofthelefthand, either straight or variously bent, up to ahundred andthentheychangedtotheright.ConsultCaelius Rhodiginus,LectionumAntiq.lib.23,cap.11,12." Benedictine note on Greg. Hom. in Ezec. lib. 2, Hom., 5] therefore that number is fitly madeto signifyeverlastinghappiness.Butthegoodground is the conscience of the elect, which doesthe contrarytoalltheformerthree,whichbothreceives withwillingnesstheseedofthewordcommittedto it,andkeepsitwhenreceiveduptotheseasonof fruit. Pseudo-Jerome:Orelsethefruitsoftheearthare containedinthirty,sixty,orahundred-fold,thatis,in theLaw,theProphets,andtheGospel.
Hieronymus:Velfructusterraeintrigintaet sexagintaetcentumcontineturhocestlege etprophetiaetEvangelio.
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Lectio 2 21 , 22 , ' . 23 . 24 , . . 25 , : , ' . 21. And He said unto them, "Is acandle broughttobeputunderabushel,orunder abed?andnottobesetonacandlestick? 22.Forthereisnothinghid,whichshallnot bemanifestedneitherwasanythingkept secret,butthatitshouldcomeabroad.23. Ifanymanhaveearstohear,lethimhear." [p.79]24.AndHesaithuntothem,"Take heedwhatyehear:withwhatmeasureye mete,itshallbemeasuredtoyou:andunto youthathearshallmorebegiven.25.For hethathath,tohimshallbegiven:andhe thathathnot,fromhimshallbetakeneven thatwhichhehath."
Chrysostomus: Post interrogationem discipulorum de parabola, ac explanationem,benesubiungitetdicebat illis: numquid venit lucerna ut sub modio ponatur, aut sub lecto? Nonne utsuper candelabrum ponatur? Quasi dicat: propter hoc parabola dicta est, non ut
Chrys.:Afterthequestionofthedisciplesconcerning the parable, and its explanation, He wellsubjoins, "AndHesaiduntothem,Isacandlebrought,&c."Asif Hesaid,Aparableisgiven,notthatitshouldremain obscure,andhiddenasifunderabedorabushel,but thatitshouldbemanifestedtothosewhoareworthy. The candle within us is that ofourintellectualnature,
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immanifesta maneat, aut occulta, tamquamsubmodio,autsublecto,sedut dignis manifestetur. Lucerna in nobisest intellectualis natura, quae secundum proportionem illuminationis, aut clare apparet, aut obscure. Si enim meditationes quae nutriunt lumen, ac recordationes, in quibus lucerna talis accenditur,negligantur,moxextinguitur. Hieronymus:Vellucernaverbumestde tribus seminibus modius, aut lectus, auditus est inobedientium candelabrum apostolisunt,quosilluminavitverbumDei unde sequitur non est enim aliquid absconditum. Absconditum et occultum parabolaseminisestinpalamverovenit, dumadominotractatur. Theophylactus: Vel hic dominus discipulosmonetlucidosessesecundum vitam et conversationem quasi dicat: sicutlucernaadlucendumponitur,sicad vitam vestram omnes respicient. Itaque studete bonam vitam habere, et nonin angulis sedeatis, sed lucerna estote: lucerna enim non sub lecto, sed supra candelabrum posita lucet. Quamquidem lucernam necesse est ponere super
and it shines either clearly or obscurelyaccordingto the proportion of our illumination. For ifmeditations which feed the light, and the recollection withwhich such a light is kindled, are neglected, it ispresently extinguished.
Pseudo-Jerome: Or else the candle isthediscourse concerningthethreesortsofseed.Thebushelorthe bed is the hearing of the disobedient. TheApostles are the candlestick, whom the word of theLordhath enlightened. Wherefore it goes on, "For there is nothinghidden,&c."Thehiddenandsecretthingisthe parableoftheseed,whichcomesforthtolight,whenit isspokenofbytheLord. Theophylact: Or else the Lord warnsHisdisciplesto beaslight,intheirlifeandconversationasifHesaid, Asacandleisputsoastogivelight,soallwilllookto yourlife.Thereforebediligenttoleadagoodlifesit notincorners,butbeyeacandle.Foracandlegives light, not when placed under a bed, but on a candlestick this light indeed must be placed ona candlestick, that is, on the eminence of a godlylife, thatitmaybeabletogivelighttoothers.Notundera bushel, that is, in things pertaining to thepalate,nor
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candelabrum, idest in altitudine conversationis, quae secundum Deum est, ut et aliis lucere valeat non sub modio, idest circa gulam neque sub lecto, idest otio: nemo enim qui escis studet, et requiem diligit, posset esse lucernaomnibuslucens. Beda:Velquiatempusvitaenostraesub certa divinae provisionis mensura continetur,rectemodiocomparaturlectus vero animae corpus est, in quo temporaliter habitans quiescit. Qui ergo amore vitae temporalis et illecebrarum carnaliumoccultatverbumDei,modiovel lectolucernamoperitsupracandelabrum autem ponit lucernam qui corpus suum ministerio verbi Dei subicit: unde his verbis typice figuram docetpraedicandi unde sequitur non enim estabsconditum quod non reveletur, neque factum est occultumquodnoninpalamveniatquasi dicat: nolite erubescere Evangelium,sed inter tenebras persecutorum, lumenverbi Dei supra corporis vestri candelabrum levate, fixa mente retinentes illum diem quo illuminabit Deus abscondita tenebrarum: tunc enim et vos laus, et adversariospoenamanetaeterna.
under a bed, that is, in idleness. For no onewho seeks after the delights of his palate and lovesrest canbealightshiningoverall.
Bede,inMarc.,1,20:Or,becausethetimeofourlife is contained under a certain measurement ofDivine Providence,itisrightlycomparedtoabushel.Butthe bed of the soul is the body, in which it dwellsand reposesforatime.Hethereforewho[p.80]hidesthe wordofGodundertheloveofthistransitorylife,andof carnalallurements,covershiscandlewithabushelor a bed. But he puts his light on a candlestickwho employs his body in the ministry of thewordofGod thereforeunderthesewordsHetypicallyteachesthem afigureofpreaching.Whereforeitgoeson,"Forthere isnothinghidden,whichshallnotberevealed,noris there any thing made secret, which shall notcome abroad." As if He said, Be not ashamed ofthe Gospel,butamidstthedarknessofpersecutionraise the light of the word of God upon the candlestickof yourbody,keepingfixedlyinyourmindthatday,when the Lord will throw light upon the hidden placesof darkness,fortheneverlastingpraiseawaitsyou,and everlastingpunishmentyouradversaries.
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Chrysostomus: Vel aliter. Non est aliquid absconditum quasi dicat: si vos cum diligentia vitam duxeritis, accusationes lucernam vestram non poteruntobumbrare. Theophylactus: Unusquisque enim nostrumseubonumaliquid,seumalumin praeterito fecerit, manifestatur in praesenti, et multo magis in futuro.Quid enim est Deo occultius? Sed tamenet ipsemanifestatusestincarne. Sequitur si quis habet aures audiendi, audiat. Beda: Idest, si quis habet sensum intelligendiverbumDei,nonsesubtrahat, nonauditumadfabulasconvertatsedhis quae veritas dixit, accommodet aurem scrutandi, manus implendi, linguam praedicandi. Sequitur et dicebat illis: videte quid audiatis. Theophylactus: Ut scilicet nihil eorum
Chrys., in Matt., Hom. 15: Or else, "Thereisnothing hid" as if He said, If ye conduct your life withcare, accusationwillnotbeabletoobscureyourlight.
Theophylact: For each of us, whether hehavedone goodorevil,isbroughttolightinthislife,muchmore inthatwhichistocome.Forwhatcanbemorehidden than God, nevertheless He Himself is manifestedin theflesh.
It continues, "If any man have ears to hear, lethim hear." Bede: That is, if any man have a sense for understanding the word of God, let himnotwithdraw himself, let him not turn his ear to fables,butlethim lend his ear to search those things whichtruthhath spoken, his hands for fulfilling them, his tonguefor preachingthem. There follows, "And He said unto them, Takeheed whatyehear." Theophylact: That is, that none of thosethingswhich
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quaevobisamedicuntursubterfugiatis.In qua mensura mensi fueritis, remetietur vobis idest, quantamlibet mensuram intentionis introducetis, tantam recipietis utilitatem. Beda: Vel aliter. Si solerter omniaquae valetis,bonafacere,acproximisintimare studueritis, aderit divina pietas, quae vobis et in praesenti sensum altiora capiendi, ac potiora gerendi affectum conferet, et in futuro aeternam retributionem adiciet et ideo subdituret adicieturvobis. Hieronymus: Vel aliter. Secundum mensuram fidei unicuique dividitur intelligentia mysteriorum, et scientiae etiamadicienturvirtutes. Sequiturquienimhabet,dabitureiidest, qui fidem habet, habebit virtutem etqui habetopusverbi,habebitetintelligentiam mysteriietquinonhabetecontrafidem, deficitvirtuteetquinonhabetopusverbi, eiusintelligentiacaretetquinonintelligit, iamauditumperdidit.
aresaidtoyoubymeshouldescapeyou."Withwhat measureyemete,itshallbemeasuredtoyou,"thatis, whatsoever degree of application ye bring, inthat degreeyewillreceiveprofit.
Bede: Or else, If ye diligently endeavor to do allthe goodwhichyecan,andtoteachittoyourneighbours, themercyofGodwillcomein,togiveyoubothinthe presentlifeasensetotakeinhigherthings,andawill to do better things, and will add for the future an everlastingreward.Andthereforeitissubjoined,"And toyoushallmorebegiven."
Pseudo-Jerome:Accordingtothemeasureofhisfaith the understanding of mysteries is divided to every man,andthevirtuesofknowledgewillalsobeadded tothem. It goes on: [p. 81] "For he that hath, to himshallbe given"thatis,hewhohathfaithshallhavevirtue,and hewhohathobediencetotheword,shallalsohavethe understanding of the mystery. Again, he who, onthe otherhand,hasnotfaith,failsinvirtueandhewhohas not obedience to the word, shall not have the understandingofitandifhedoesnotunderstand,he mightaswellnothaveheard.
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Chrysostomus super Matth: Velaliter. Quihabet,scilicetaffectumetvoluntatem audiendi, et petendi, dabitur ei quivero non habet divini auditus desiderium, et quod contingit habere scriptae legis, aufereturabeo. Beda: Nonnumquam enim lector ingeniosus negligendo se, privat se sapientia, quam tardus ingenio, studiosiuselaborando,degustat. Chrysostomus: Potest autem ideodici quodnonhabet,quiaveritatemnonhabet. Dicitautemquodhabet,propterhocquod mendacium habet: putat enim aliquid se habere,quimendacisintellectusexistit.
Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Orelse,He whohasthedesireandwishtohearandtoseek,to him shall be given. But he who hasnotthedesireof hearingdivinethings,evenwhathehappenstohave ofthewrittenlawistakenfromhim.
Bede: For sometimes a clever reader byneglecting his mind, deprives himself of wisdom, of whichhe tastes the sweetness, who, though slow in intellect, worksmorediligently. Chrys.:Againitmaybesaid,thathe"hathnot,"who has not truth. But our Lord says that "he hath," because he has a lie, for every one whose understanding believes a lie, thinks that he has something.
Lectio 3 26 , 27 ,
26.AndHesaid,"Soisthekingdomof god, as if a man should cast seedinto the ground 27. And should sleep, and risenightandday,andtheseedshould springandgrowup,heknowethnothow. 28. For the earth bringeth forth fruitof
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. 28 , , , [] . 29 , , .
herselffirsttheblade,thentheear,after thatthefullcornintheear.29.Butwhen the fruit is brought forth,immediatelyhe puttethinthesickle,becausetheharvest iscome."
Chrysostomus: Posuit supra parabolam de tribus seminibus, diversimode perditis et uno salvato cuius, secundum proportionem fidei et operationis, tres differentias ostendit: hic vero parabolam ponit solum de salvatis unde dicit et dicebat: sic est regnum Dei quemadmodum si homo iactet semen in terram. Hieronymus: Regnum Dei Ecclesia est, quaeregituraDeo,etipsaregithomines, etcontrariasvirtutes,etvitiacalcat.
Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Aparable occurred,alittleabove,aboutthethreeseedswhich perished in various ways, and the one whichwas savedinwhichlastHealsoshewsthreedifferences, according to the proportion of faith and practice. Here, however, He puts forth a parableconcerning thoseonlywhoaresaved.Whereforeitissaid,"And He said, So is the kingdom of God, as if aman shouldcastseedintotheground,&c." Pseudo-Jerome:ThekingdomofGodistheChurch, which is ruled by God, and herself rulesovermen, and treads down [p. 82] the powers whichare contrarytoher,andallwickedness. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:OrelseHe calls by the name ofkingdomof God, faith inHim,
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Chrysostomus: Vel regnum Dei dicit fidem, quae est in ipsum, ac

dispensationem humanitatis quodquidem regnumestsicutsiiaciatsementemhomo: ipse enim existens Deus, et Dei filius, homo incommutabiliter factus pro nobis, terram seminavit idest, totum mundum verbodivinaecognitionisilluminavit. Hieronymus: Semen enim verbum vitae est terra corda humana et dormitio hominismorsestsalvatoris.Exurgitsemen nocte ac die: quia post somnum Christi, numerus credentium per adversa et prospera magis magisque germinavit in fide,etcrevitinopere. Chrysostomus:VelexurgitipseChristus, qui sedebat, expectans per longanimitatem, quod recipientes semen fructificarent. Surgit autem, idest benevolentiae suae verbo ad fructificationem nos erigens per arma iustitiae a dextris, quibus significaturdies, et a sinistris, quibus significatur nox persecutionum: per haec enim semen germinat,necarescit. Theophylactus:Velaliter.Christusdormit, idest ascendit in caelum, ubi licetdormire
and in the economy of His Incarnation which kingdom indeed is as if a man shouldthrowseed. For He Himself being God and the Son ofGod, having without change been made man, has cast seedupontheearth,thatis,Hehasenlightenedthe wholeworldbythewordofdivineknowledge. Pseudo-Jerome:Fortheseedisthewordoflife,the groundisthehumanheart,andthesleepoftheman meansthedeathoftheSaviour.Theseedspringsup nightandday,becauseafterthesleepofChrist,the number of Christians, through calamity and prosperity, continued to flourish more and morein faith,andtowaxgreaterindeed. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:OrChrist Himselfisthemanwhorises,forHesatwaitingwith patience, that they who received seed shouldbear fruit. He rises, that is, by the word of His love,He makes us grow to the bringing forth fruit, by the armour of righteousness on the right hand, [2Cor 6:7] by which is meant the day, and on theleft,by whichismeantthenightofpersecutionforbythese theseedspringsup,anddoesnotwither.
Theophylact:OrelseChristsleeps,thatis,ascends intoheaven,where,thoughHeseemtosleep,yetHe
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videatur, surgit tamen nocte cum per tentationesnoserigitinsuamcognitionem die vero cum propter orationes nostram disponitsalutem. Hieronymus:Quodautemdicitdumnescit ille, tropica est locutio idest, nescirenos facit,quisfructususqueinfinemafferat.
rises by night, when through temptationsHeraises us up to the knowledge of Himself and in theday time, when on account of our prayers, He setsin orderoursalvation. Pseudo-Jerome:ButwhenHesays,"Heknowethnot how,"Heisspeakinginafigurethatis,Hedoesnot makeknowntous,whoamongstuswillproducefruit untotheend. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:OrelseHe says,"Heknowethnot,"thatHemayshewthefreewillofthosewhoreceivetheword,forHecommitsa worktoourwill,anddoesnotworkthewholeHimself alone,lestthegoodshouldseeminvoluntary.Forthe earthbringsforthfruitsofitsownaccord,thatis,she isbroughttobearfruitwithoutbeingcompelledbya necessitycontrarytoherwill."Firsttheblade."
Chrysostomus: Vel dicit nescit ille, ut ostendat liberam voluntatem eorum qui verbum suscipiunt: voluntati enim nostrae committit opus, et non totum ipse solus operatur, ne bonum involuntariumvideatur undesubditultroenimterrafructificatidest, non necessitate coacta contra propriam voluntatem, sed voluntate adducitur ad fructificandum.Primumherbam. Hieronymus: Idest timorem: initium enim sapientiae timor domini. Deinde spicam, idest poenitentiam lacrymosam deinde plenum fructum in spica, idest caritatem: plenitudoenimlegisestcaritas. Chrysostomus: Vel primo herbam fructificat in lege naturae, paulatim ad
Pseudo-Jerome:Thatis,fear.For"thefearofGodis the beginning of wisdom. Then the full corn inthe ear" [Ps 111:10] that is, charity, for charity isthe fulfillingoftheLaw.[seeRom13:8]
Pseudo-Chrys.,Vict.Cat.eCat.inMarc.:Or,firstit producestheblade,inthelawofnature,bydegrees
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profectum crescens, postmodum producit spicasinmanipulumcolligendas,etinaltari domino offerendas, in lege scilicetMoysi postea plenum fructum in Evangelio: vel quia non solum oportet nos frondereper obedientiam,sedesseprudentes,etquasi arundinis spicas erectos persistere, de ventisagitantibusnoncurantes.Oportetnos etiam animam curare per assiduitatem memoriae, ut tamquam spicae fructum gestemus idest, operationem virtutis completamdemonstremus. Theophylactus: Herbam enim germinamus, cum principium boni ostendimusdeindespicam,cumresistere tentationibus possumus deinde fructum, cumperfectumquisoperatur. Sequitur et cum ex se produxeritfructus, statimmittitfalcem,quoniamadestmessis.
growing up to advancement afterwards it brings forth the ears, which are to be collected into a bundle,andtobeofferedonanaltartotheLord,that is,inthelaw[p.83]ofMosesafterwardsthefull-fruit, intheGospel.Orbecausewemustnotonlyputforth leavesbyobedience,butalsolearnprudence,and, likethestalkofcorn,remainuprightwithoutminding the winds which blow us about. Wemustalsotake heedtooursoulbyadiligentrecollection,that,like the ears, we may bear fruit, that is, shew forththe perfectoperationofvirtue.
Theophylact: for we put forth the blade when we shewaprincipleofgoodthentheear,whenwecan resisttemptationsthencomesthefruit,whenaman workssomethingperfect.
It goes on: "and when it has brought forth thefruit, immediately he sendeth the sickle, becausethe harvestiscome." Pseudo-Jerome:Thesickleisdeathorthejudgment, whichcutsdownallthingstheharvestistheendof theworld. Gregory, in Ezech, 2, Hom. 3: Or else,Mancasts
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Hieronymus: Falx est mors, veliudicium, quod secat omnia messis est consummatiosaeculi. Gregorius Moralium: Vel aliter. Semen
homo iactat in terram, cum cordi suo bonam intentionem inserit dormit autem qui iam in spe boni operis quiescitnocte vero exurgit, ac die, quia inter adversa et prosperaproficit,dumillenescitquiadhuc metiri incrementa sua non valet, ettamen concepta virtus ad perfectumducitur.Cum igiturdesideriabonaconcipimus,semenin terram mittimus cum recte operari incipimus,herbasumuscumadprofectum boni operis crescimus, ad spicam pervenimus cum in eiusdem operis perfectione solidamur, iam plenum frumentuminspicaproferimus.
seed into the ground, when he places a good intentioninhisheartandhesleeps,whenhealready restsinthehopewhichattendsonagoodwork.But herisesnightandday,becauseheadvancesamidst prosperityandadversity,thoughheknowsitnot,for heisasyetunabletomeasurehisincrease,andyet virtue, once conceived, goes on increasing.When therefore we conceive good desires, we putseed into the ground when we begin to work rightly,we aretheblade.Whenweincreasetotheperfectionof goodworks,wearriveattheearwhenwearefirmly fixed in the perfection of the same working, we alreadyputforththefullcornintheear.
Lectio 4 30 , , 31 , , , 32 , ,
30. And He said, "Whereuntoshallwe likenthekingdomofGod?orwithwhat comparisonshallwecompareit?31.It islikeagrainofmustardseed,which, whenitissownintheearth,islessthan all the seeds that be in theearth:32. Butwhenitissown,itgrowethup,and becometh greater than all herbs,and shootethoutgreatbranchessothatthe fowls of the air may lodge underthe shadowofit."33.Andwithmanysuch
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. 33 , : 34 , ' .
parablespakeHetheworduntothem, astheywereabletohearit.[p.84]34. But without a parable spake Henot unto them: and when they werealone, He expounded all things to His disciples.
Glossa: Postquam posuit parabolam de fructificatione seminis Evangelii, hic subiungitaliamparabolamadostendendam excellentiam doctrinae evangelicae ad omnes alias doctrinas unde dicitur et dicebat:cuiassimilabimusregnumDei?
Gloss.: After having narrated the parable concerning the coming forth of the fruit from the seed of the Gospel, he here subjoins another parable, to shew the excellence of thedoctrineof theGospelbeforeallotherdoctrines.Whereforeit issaid,"AndHesaid,Whereuntoshallwelikenthe kingdomofGod?" Theophylact:Mostbriefindeedisthewordoffaith Believe in God, and thou shalt be saved. Butthe preachingofithasbeenspreadfarandwideover the earth, and increased so, that the birdsof heaven, that is, contemplative men, sublime in understanding and knowledge, dwell under it.For how many wise men among the Gentiles,quitting their wisdom, have found rest in the preachingof theGospel!Itspreachingthenisgreaterthanall.
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Theophylactus: Parvissimum quidem est fideiverbum.CredeinDeum,etsalvuseris. Sedsparsasuperterrampraedicatiodilatata estetaugmentata,itautcaelivolatilia,idest contemplativi homines, et alti intellectu, et cognitione, sub eo habitent. Quanti enim sapientesgentiliumrelinquentessapientiam, sub praedicatione Evangelii requieverunt? Omniumigiturmaiorpraedicatiofactaest.
Chrysostomus: Et etiam quia quod fuit hominibusinbrevibussermonibusnuntiatum, sapientia quae inter perfectos dicitur, dilatavit super omnes sermones: quianihil maiusesthacveritate. Theophylactus: Ramos autem magnos fecit: quidam enim apostolorum in Romam, etquidaminIndiam,etquidaminaliasterrae partessuntdivisisicutrami. Hieronymus:Velsemenistudminimumest timore,magnumautemincaritate,quaeest maior omnibus oleribus, quia Deus caritas est, et omnis caro foenum. Fecit autem ramos misericordiae et compassionis, cum sub umbra pauperes Christi, qui suntcaeli animalia,delectanturhabitare.
Chrys.: And also because the wisdom spoken amongsttheperfectexpands,toanextentgreater thanallothersayings,thatwhichwastoldtomenin short discourses, for there is nothinggreaterthan thistruth. Theophylact:Again,itputforthgreatboughs,forthe Apostlesweredividedoffastheboughsofatree, sometoRome,sometoIndia,sometootherparts oftheworld. Pseudo-Jerome:Orelse,thatseedisverysmallin fear,butgreatwhenithasgrownintocharity,which isgreaterthanallherbs:for"Godislove,"[1John 4:16] whilst "all flesh is grass." [Isa 40:6] But the boughswhichitputsfortharethoseofmercyand compassion, since under its shade the poor of Christ,whoaremeantbythelivingcreaturesofthe heavens,delighttodwell. Bede:Again,themanwhosowsisbymanytaken to mean the Saviour Himself, by others,man himselfsowinginhisownheart. Chrys.: Then after this, Mark, who delights in brevity, to shew the nature of the parables, subjoins,"AndwithmanysuchparablesspakeHe
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Beda:Homoautemquiseminataplerisque salvator ipse intelligitur, ab aliis autemipse homoseminansincordesuo. Chrysostomus: Postea vero Marcus brevitate gaudens, ostendens parabolarum naturam,subiungitettalibusmultisparabolis
loquebatureisverbum,proutpoterantaudire. Theophylactus:Quoniamenimturbaeerant indoctae, a comestibilibus, et consuetis nominibusinstruiteasetpropterhocsubdit sine parabola autem non loquebatur eis, ut scilicet moverentur ad accedendum et interrogandum. Sequitur seorsum autem discipulis suis disserebat omnia, scilicet de quibus interrogabant ut ignorantes, non simpliciter omniatammanifesta,quamimmanifesta. Hieronymus: Illi enim digni erantseorsum audire mysteria in penetrali, in timore sapientiae qui remoti a cogitationum malarum tumultibus in solitudine virtutum permanebant:sapientiaenimintemporeotii percipitur.
theworduntothemastheycouldhearHim." Theophylact: For since the multitude was unlearned, He instructs them from objectsoffood and familiar names, and for this reason headds, "But without a parable spake He notuntothem," that is, in order that they might be inducedto approachandtoaskHim. Itgoeson,[p.85]"Andwhentheywerealone,He expounded all things to His disciples," that is, all things about which they were ignorant andasked Him,notsimplyall,whetherobscureornot. Pseudo-Jerome: For they were worthy to hear mysteries apart, in the most secret haunt of wisdom,fortheyweremen,who,removedfromthe crowdsofevilthoughts,remainedinthesolitudeof virtueandwisdomisreceivedinatimeofquiet.
Lectio 5 35 , . 36
35. And the same day, when theeven was come, He saith unto them, "Letus pass over unto the other side." 36.And when they had sent away themultitude,
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, ' . 37 , , . 38 : , , 39 , , . , . 40 , 41 , ,
theytookHimevenasHewasintheship. And there were also with Himotherlittle ships.37.Andtherearoseagreatstorm ofwind,andthewavesbeatintotheship, sothatitwasnowfull.38.AndHewasin the hinder part of the ship, asleep on a pillow:andtheyawakeHim,andsayunto Him, "Master, carest thou not that we perish?"39.AndHearose,andrebuked thewind,andsaiduntothesea,"Peace, bestill."Andthewindceased,andthere wasagreatcalm.40.AndHesaidunto them, "Why are ye so fearful? howisit that ye have no faith?" 41. And they feared exceedingly, and said one to another,"Whatmannerofmanisthis,that eventhewindandtheseaobeyhim?"
Hieronymus: Post doctrinam dehinc ad mare venerunt, et fluctibus turbanturunde dicituretaitillisinilladie,cumseroesset

Pseudo-Jerome:AfterHisteaching,theycomefrom thatplacetothesea,andaretossedbythewaves. Wherefore it is said, "And the same day, whenthe

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factum:transeamuscontra. Remigius: Tria enim legitur dominus habuisse refugia, scilicet navis, montis et desertiquotiesaturbiscomprimebatur,ad aliquodistorumrefugiebat.Cumergovidit dominus turbas multas circa se, earum importunitatem quasi homo volens declinare, iussit discipulos suos transfretare. Sequitur et dimittentes turbam, assumunt eum,itauteratinnavi. Chrysostomus: Discipulos quidem assumpsitdominus,utvisoresfierentfuturi miraculi sed solum ipsos assumit, nealii cognoscerent ipsos esse tam modicae fidei unde ad ostendendum quod separatim alii transfretabant, subiungitet aliae naves erant cum illo. Ne autem superbirent discipuli quod eos solos assumpserat,periclitarieospermittit,etut etiamperhocdiscerenttentationesviriliter sustinere unde sequitur et facta est procella magna. Ut autem futuri miraculi maioremeisimprimatsensum,dattempus timori,dormiendounde
evenwascome,&c." Remig.:FortheLordissaidtohavehadthreeplaces of refuge, namely, the ship, the mountain, and the desert. As often as He was pressed uponbythe multitude, He used to fly to one of these.When therefore the Lord saw many crowdsaboutHim,as man, He wished to avoid their importunity,and orderedHisdisciplestogoovertotheotherside.
Therefollows:"Andsendingawaythemultitudes,they tookHim,&c."[p.86] Chrys.,Hom.inMatt.28:TheLordtookthedisciples indeed,thattheymightbespectatorsofthemiracle which was coming, but He took themalone,thatno others might see that they were of such littlefaith. Wherefore, to shew that others went across separately,itissaid,"AndtherewerealsowithHim otherships."Lestagainthedisciplesmightbeproud of being alone taken, He permits them to bein danger and besides this, in order that they might learntobeartemptationsmanfully.Whereforeitgoes on,"Andtherearoseagreatstormofwind"andthat Hemightimpressuponthemagreatersenseofthe miraclewhichwastobedone,Hegivestimefortheir fear,bysleeping.
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Sequitur et erat ipse in puppi super cervical dormiens. Si enim vigilasset,aut non timuissent, neque rogassent tempestate orta aut eum aliquid tale facerenonputassent.
Whereforetherefollows,"AndHewasHimselfinthe hinder part of the ship, &c." For if He had been awake, they would either not have feared, nothave asked Him to save them when the storm arose,or they would not have thought that He could do any suchthings. Theophylact: Therefore He allowed them to fall into the fear of danger, that they might experienceHis power in themselves, who saw others benefittedby Him.ButHewassleepinguponthepillowoftheship, thatis,onawoodenone. Chrys., Hom. in Matt. 28: Shewing Hishumility,and thusteachingusmanylessonsofwisdom.Butnotyet didthediscipleswhoremainedaboutHimknowHis glorytheythoughtindeedthatifHearoseHecould command the winds, but could by no means doso reposingorasleep.
Theophylactus:Dimisitergoeosincidere in timore periclitationis, ut eiusvirtutemin seipsis cognoscerent, qui alios ab eo beneficiatos videbant. Dormiebat autem supercervicalnavis,ligneumsiquidem. Chrysostomus: Ostendens suam humilitatem, et ex hoc multamsapientiam docens.Nondumautemdiscipuli,quicirca eum existebant, eius gloriam cognoscebant et quidem quod surgens poterat ventis imperare credebant, sed quod quiescens, seu dormiens nequaquametideo Sequitur et excitant eum, et dicunt ei: magister,nonadtepertinetquiaperimus?
And therefore there follows, "And they awakeHim, and say unto Him, "Master, carest thou not thatwe perish?" Theophylact: But He arising, rebukes first thewind, which was raising the tempest of the sea, and
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Theophylactus: Ipse autem exurgens, comminaturprimoquidemvento,quimaris

comminaturprimoquidemvento,quimaris tempestatemetfluctusfaciebatethocest quodsubdituretexurgenscomminatusest ventodeindepraecipitmariundesequitur etdixitmari:tace,obmutesce. Glossa: Ex commotione enim maris quidamsonitusconsurgit,quivideturesse quaedam maris locutio periculum comminantis et ideo convenienter sub quadammetaphoratranquillitatemimperat taciturnitatis vocabulo sicut et in cohibitione ventorum, qui sua violentia mare conturbant, comminationem nominavit. Solent enim potestatem habentes, eos qui violentia pacem hominum conturbant, comminatione poenarum refrenare. Per hoc ergo datur intelligi quod sicut rex aliquis potest comminatione violentos comprimere, et suis edictis murmur subiecti populi mitigare, ita Christus rex universae creaturae existens, sua comminatione ventorum cohibuit violentiam, et mari taciturnitatemindixit:etstatimesteffectus secutus sequitur enim et cessavitventus, cuiscilicetfueratcomminatus,etfactaest tranquillitas magna scilicet in mari, cui taciturnitatemindixerat.
which was raising the tempest of the sea, and causingthewavestoswell,andthisisexpressedin whatfollows,"AndHearose,andrebukedthewind" then He commands the sea. Wherefore it goeson, "AndHesaidtothesea,Peace,bestill." Gloss.:Forfromthetroublingoftheseatherearises a certain sound, which appears to be its voice threatening danger, and therefore, by a sort of metaphor, He fitly commands tranquility by aword signifying silence: just as in the restraining ofthe winds, which trouble the sea with theirviolence,He uses a rebuke. For men who are in power are accustomed to curb those, who rudely disturbthe peaceofmankind,bythreateningtopunishthemby this,therefore,wearegiventounderstand,that,asa kingcanrepressviolent[p.87]menbythreats,and by his edicts sooth the murmurs of his people,so Christ, the King of all creatures, by His threats restrained the violence of the winds,andcompelled the sea to be silent. And immediately the effect followed, for it continues, "And the wind ceased," when He had threatened, "and there arose agreat calm," that is, in the sea, to which He had commandedsilence.
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Theophylactus:Comminatusestetiamet discipulistamquamfidemnonhabentibus sequiturenimetaitillis:quidtimidiestis? Necdum habetis fidem? Si enim habuissentfidem,credidissentquodetiam dormiensservareeospotuissetincolumes. Sequitur et timuerunt timore magno, et dicebant ad alterutrum: quis, putas, est iste, quia venti et mare obediunt ei? Etenim dubie habebant se erga eum inquantum enim iussu mare placavit,non baculo,utMoyses,nonprecibus,utEliseus Iordanem, neque arca, ut Iesus Nave, secundum hoc vere Deus eis videbatur, secundumveroquoddormiebat,homo. Hieronymus: Mystice vero puppis Ecclesiae est initium, in qua dominus corporaliter dormit, quia nunquamdormit qui custodit Israel puppis enim mortuis pellibus vivos continet, et fluctus arcet,et lignosolidaturidest,cruceetmortedomini Ecclesia salvatur. Cervical corpusdomini est, cui divinitas sicut caput inclinataest. Ventus autem et mare Daemones et persecutores sunt quibus dicit tace, quando compescit edicta regum iniquorum, ut voluerit. Tranquillitasmagna
Theophylact:HerebukedHisdisciplesfornothaving faithforitgoeson,"AndHesaiduntothem,Whyare yesofearful?"Howisitthatyehavenotfaith?Forif they had faith, they would have believed thateven whensleeping,Hecouldpreservethemsafe.
Therefollows,"Andtheyfearedwithagreatfear,and said one to another, &c." For they were indoubt aboutHim,forsinceHestilledthesea,notwitharod likeMoses,norwithprayersasElishaattheJordan, nor with the ark as Joshua, the son of Nun,onthis accounttheythoughtHimtrulyGod,butsinceHewas asleep,theythoughtHimaman.
Pseudo-Jerome:Mystically,however,thehinderpart oftheshipisthebeginningoftheChurch,inwhichthe Lord sleeps in the body only, forHeneversleepeth whokeepethIsraelfortheshipwithitsskinsofdead animalskeepsintheliving,andkeepsoutthewaves, andisboundtogetherbywood,thatis,bythecross and the death of the Lord the Churchissaved.The pillowisthebodyoftheLord,onwhichHisDivinity, whichisasHishead,hascomedown.Butthewind andtheseaaredevilsandpersecutors,towhomHe saysPeace,whenHerestrainstheedictsofimpious kings,asHewill.Thegreatcalmisthepeaceofthe
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est pax Ecclesiae post pressuram,sive theoricapostvitamactivam. Beda: Vel navicula quam ascendit, passionis arbor intelligitur, per quam fideles ad securitatem securi littoris perveniunt. Aliae naves quae fuisse dicuntur cum domino, illos significant qui fide dominicae crucis imbuti sunt, non tamenturbinetribulationumpulsativelpost tentationum procellas serenitate pacis utuntur. Discipulis autem navigantibus Christus obdormivit, quia fidelibus futuri regni quietem meditantibus, tempus dominicae passionis advenit: unde hoc serofactumfuisseperhibetur,utverisolis occubitum non sola domini dormitio,sed ipsa descendentis lucis hora significet. Ascendente autem illo in puppim crucis, fluctus blasphemantium persecutorum assurgunt daemoniacis excitati procellis quibustamennonipsiuspatientiaturbatur, sed discipulorum imbecillitas concutitur. Excitant autem discipuli dominum: quia cuius mortem viderant, maximis votis resurrectionem quaerebant. Vento exurgens comminatus est: quia resurrectionecelebrata,Diabolisuperbiam stravit. Mare silere praecepit: quia
Churchafteroppression,oracontemplativeafteran activelife. Bede: Or else the ship into which Heembarked,is takentomeanthetreeofHispassion,bywhichthe faithful attain to the security of the safeshore.The othershipswhicharesaidtohavebeenwiththeLord signifythosewhoareimbuedwithfaithinthecrossof Christ,andarenotbeatenaboutbythewhirlwindof tribulationorwho,afterthestormsoftemptation,are enjoying the serenity of peace. And whilst His disciples are sailing on, Christ is asleep,because the time of our Lord's Passion came onHisfaithful ones when they were meditating on the rest ofHis futurereign.Whereforeitisrelated,thatittookplace late,thatnotonlythesleepofourLord,butthehour itselfofdeparting[p.88]lightmightsignifythesetting ofthetrueSun.Again,whenHeascendedthecross, of which the stern of the ship was a type,His blasphemingpersecutorsroselikethewavesagainst Him,drivenonbythestormsofthedevils,bywhich, however,Hisownpatienceisnotdisturbed,butHis foolish disciples are stuck with amazement. The disciplesawaketheLord,becausetheysought,with most earnest wishes, the resurrection ofHimwhom theyhadseendie.Risingup,Hethreatenedthewind, becausewhenHehadtriumphedinHisresurrection, Heprostratedtheprideofthedevil.Heorderedthe seatobestill,thatis,inrisingagain,Hecastdown
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Iudaeorum rabiem resurgendo deiecit. Discipuli autem arguuntur: quia post resurrectionem exprobavit eis incredulitatem eorum. Et nosquoquecum signo dominicae crucis imbuti saeculum relinquere disponimus, navem cum Iesu conscendimus, mare transire conamur sed nobis navigantibus inter aequoris fremitus obdormit, quando inter medios virtutum usus, vel immundorum spirituum, vel hominum pravorum, vel ipsarum nostrarum cogitationum impetus, amoris flamma refrigescit. Verum interhuiusmodi procellas illum sedulo excitemus mox tempestatem compescet, refundet tranquillitatem,portumsalutisindulgebit.
the rage of the Jews. The disciples areblamed, because after His resurrection, He chided themfor theirunbelief.Andwealsowhenbeingmarkedwith thesignoftheLord'scross,wedeterminetoquitthe world,embarkintheshipwithChristweattemptto cross the sea but, He goes to sleep, as weare sailingamidsttheroaringofthewaters,whenamidst the strivings of our virtues, or amidst the attacksof evilspirits,ofwickedmen,orofourownthoughts,the flameofourlovegrowscold.Amongststormsofthis sort,letusdiligentlystrivetoawakeHimHewillsoon restrainthetempest,pourdownpeaceuponus,give ustheharbourofsalvation.
Caput 5 Lectio 1 1 . 2
1. And they came over unto theother side of the sea, into the countryofthe Gadarenes.2.AndwhenHewascome out of the ship, immediately there met Him out of the tombs a man withan unclean spirit, 3. Who hadhisdwelling
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, 3 : , 4 ' , : 5 . 6 , 7 , , , . 8 , . 9 , , , . 10 . 11 : 12 , ,
among the tombs and no mancould bind him, no, not with chains: 4. Becausethathehadbeenoftenbound with fetters and chains, andthechains hadbeenpluckedasunderbyhim,and the fetters broken in pieces: neither couldanymantamehim.5.Andalways, nightandday,hewasinthemountains, and in the tombs, crying, and cutting himselfwithstones.6.Butwhenhesaw Jesus afar off, he ran andworshipped Him.7.Andcriedwithaloudvoice,and said, "What have I to do withthee, Jesus,thouSonofthemosthighGod?I adjure thee by God, that Thoutorment me not." 8. For He said unto him, "Come out of the man, thouunclean spirit." 9. And He asked him,"Whatis thy name?" And he answered,saying, "MynameisLegion:forwearemany." 10.AndhebesoughtHimmuchthatHe would not send them away out of the country.[p.90]11.Nowtherewasnigh unto the mountains a great herd of swine feeding. 12. And all the devils besoughtHim,saying,"Sendusintothe swine,thatwemayenterintothem."13. And forthwith Jesus gave them leave. And the unclean spirits went out, and enteredintotheswine:andtheherdran
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, . 13 . , , , . 14 : . 15 , , , . 16 . 17 . 18 ' . 19 , , , . 20
enteredintotheswine:andtheherdran violently down a steep place into the sea, (they were about two thousand) and were choked in the sea. 14.And theythatfedtheswinefled,andtolditin the city, and in the country. Andthey went out to see what it was thatwas done.15.AndtheycometoJesus,and see him that was possessed withthe devil, and had the legion, sitting,and clothed,andinhisrightmind:andthey wereafraid.16.Andtheythatsawittold them how it befell to him that was possessed with the devil, and also concerning the swine. 17. And they begantoprayHimtodepartoutoftheir coasts. 18. And when He was come into the ship, he that had been possessed with the devil prayedHim thathemightbewithHim.19.Howbeit Jesus suffered him not, but saithunto him, "Go home to thy friends, andtell them how great things the Lord hath done for thee, and hath had compassion on thee." 20. And he departed, and began to publish in Decapolis how great things Jesushad doneforhim:andallmendidmarvel.
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, .
Theophylactus: Quia qui in naviculaerant conquirebant ad invicem quis, putas, est iste?Inimicorumtestimonioconfirmaturquis esset:accessitenimdaemoniacusconfitens ipsum esse filium Dei ad quodnarrandum Evangelistaaccedens,dicitetvenerunttrans fretummaris,inregionemGerazenorum. Beda: Geraza est urbs insignis Arabiae transIordanem,iuxtamontemGalaad,quam tenuit tribus Manasse, non longe a stagno Tiberiadis,inquodporcipraecipitatisunt.
Theophylact:Thosewhowereintheshipenquired amongthemselves,"Whatmannerofmanisthis?" and now it is made known Who He is bythe testimonyofHisenemies.Forthedemoniaccame upconfessingthatHewastheSonofGod.[p.91] Proceeding to which circumstance theEvangelist says,"Andtheycameoveruntotheotherside,&c." Bede, in Marc., 2, 21: Geraza is a noted townof Arabia, across the Jordan, near mountGalaad, which the tribe of Manasseh held, notfarfromthe lake of Tiberias, into which the swine were precipitated. Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Nevertheless the exact reading contains neither Gadarenes, nor Gerasines, but Gergesenes. For GadaraisacityofJudaea,whichhasnoseaatall about it and Geraza is a city of Arabia,having neither lake nor sea near it. And that the Evangelistsmaynotbethoughttohavespokenso
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Chrysostomus: Sed tamen neque Gadarenorum, neque Gerazenorum exquisita Scriptura continet, sed Gergesenorum. Gadara enim civitas est Iudaeae,cuipropeadiacetstagnum,etnullo modo mare Geraza vero Arabiae civitas est, neque mare, nequestagnumproximum
habens. Et ne tam evidens mendacium Evangelistae dixisse videantur, viri tam diligenter scientes ea quae circa Iudaeam erant Gergesa quidem, a qua Gergeseni dicti, antiqua civitas fuit, iuxta eam quae nunc Tiberias appellatur, circa quam praecipuumestcircumpositumstagnum.
manifestafalsehood,wellacquaintedastheywere withthepartsaroundJudaea,Gergese,fromwhich come the Gergesenes, was an ancient city, now called Tiberias, around which is situated a considerablelake.[ed.note:Relandseemstofeel the same difficulty about Gadara as the authorof thiscommentbuthereconcilesitbysayingthatthe whole region might have been so called fromthe town of Gadara in Peroea, though thetownitself wasnotonthelake.Reland,Palace.,v2,p774,also Lightfoot,HoraeHebr.inlocum.] It continues, "And when He was come outofthe ship,immediatelytheremetHim,&c." Augustine, de Con. Evan., 2, 24:ThoughMatthew says that there were two, Mark andLukemention one,thatyoumayunderstandthatoneofthemwas a more illustrious person, concerning whosestate thatcountrywasmuchafflicted. Chrys.,Vict.Ant.eCat.inMarc.,seeChrys.,Hom. inMatthew,28:Orelse,MarkandLukerelatewhat was most worthy of compassion, and for this reason they put down more at length whathad happened to this man for there follows,"noman couldbindhim,no,notwithchains."Theytherefore simplysaid,a"manpossessedofadevil,"without
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Sequituretexeuntieidenavistatimoccurrit demonumentishomo. Augustinus de Cons. Evang: Cum Matthaeus dicat duos fuisse, Marcus et Lucas unum commemorant, ut intelligas unum eorum fuisse personae alicuius clarioris,quemregioillamaximedolebat. Chrysostomus in Matth: Vel videturquod MarcusetLucasilludquoderatmiserabilius narraveruntetpropterhocdiffusiusquodilli contigerat enarrant sequitur enim etneque catenis iam quisquam poterat eum ligare. Dixerunt ergo simpliciter daemoniacum, numerum non quaerendo vel ut virtutem
maiorem ostenderent operantis nam qui unum talem curaverat, non erat ei impossibile multos alios curare. Nectamen hic dissonantia demonstratur: non enim dixerunt, quod unus solus erat quod si dixissent, Matthaeo contradicereviderentur. Habitabant autem in monumentis Daemones,erroneumdogmamultisvolentes immittere, quod decedentium animae in Daemonesconvertebantur. Gregorius Nyssenus:Paraveratautemse coetus Daemonum ad resistendumdivinae potestati. Cum autem appropinquaret qui potestatem habet super omnia, exclamant eminentem eius virtutem unde sequitur videns autem Iesum a longe, cucurrit, et adoraviteum,etclamansvocemagnadixit: quidmihiettibiIesufiliDeialtissimi? Cyrillus:VideDaemonemduplicipassione divisum,audaciaettimore:reluctatur,etorat quasi quaestionem aliquam intentans, vult scirequidsibietIesucommunequasidicat: qua de causa eicis me ab hominibus,cum sintmei? Beda:QuaeautemimpietasestIudaeorum
taking heed to the number or else, that hemight shew the greater virtue in the Worker forHewho hadcuredonesuch,mightcuremanyothers.Noris thereanydiscrepancyshewnhere,fortheydidnot say that there was one alone, for then theywould have contradicted Matthew. Now devils dweltin tombs,wishingtoconveyafalseopiniontomany, thatthesoulsofthedeadwerechangedtodevils.
Greg. Nyss.: Now the assembly of the devils had prepareditselftoresisttheDivinepower.Butwhen He was approaching Who had power over all things, they proclaim aloud His eminent virtue. Wherefore there follows, "But when hesawJesus afaroff,heranandworshippedhim,saying,&c."
Cyril: See how the devil is divided betweento passions, fear and audacity he hangs backand prays,as[p.92]ifmeditatingaquestionhewishes toknowwhathehadtodowithJesus,asthoughhe wouldsay,"Doyoucastmeoutfrommen,whoare mine?"
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eum dicere in principe Daemoniorum eiecisseDaemoniaquemetipsaDaemonia fatenturnihilsecumhaberecommune? Cyrillus: Deinde orans subiungit adiurote per Deum ne me torqueas emissionem enim reputabat tormentum vel etiam invisibilitertorquebatur. Chrysostomus in Matth: Quamvis enim mali sint Daemones, sciunt tamen quod ipsospropterpeccataexpectatultimoaliqua poena:quiaveronondumeistempusultimae poenae advenerat, firmissime cognoscebant maxime cum permissum esset eis hominibus commisceri. Sed quia Christus comprehenderat eos tanta mala perpetrare, putabant quod propterfactorum excessum, ultimum punitionis tempus minime expectarent propter hoc supplicant netorqueantur. Bede:AndhowgreatistheimpietyoftheJews,to say that He cast out devils by the princeofthe devils,whentheverydevilsconfessthattheyhave nothingincommonwithHim. Chrys.,Vict.Ant.eCat.inMarc.,andChrys.,Hom. in Matt., 28: Then praying to Him, hesubjoins,"I adjuretheebyGod,thatThoutormentmenot."For he considered being cast out to be a torment,or elsehewasalsoinvisiblytortured.Forhoweverbad thedevilsare,theyknowthatthereawaitsthemat lastapunishmentfortheirsinsbutthatthetimeof theirlastpunishmentwasnotyetcome,theyfullwell knew, especially as they were permitted tomix among men. But because Christ hadcomeupon themastheyweredoingsuchdreadfuldeeds,they thought that such was the heinousness of their crimes, He would not wait for the last times,to punishthemforthisreasontheybegthattheymay notbetormented. Bede:Foritisagreattormentforadeviltocease tohurtaman,andthemoreseverelyhepossesses him,themorereluctantlyheletshimgo.
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Beda: Magnum enim tormentum est Daemoni a laesione hominis cessare et tantodimittitgraviusquantopossidetdurius
Sequitur enim dicebat enim illi: exi,spiritus immunde,abhomineisto. Cyrillus: Attendas inexpugnabilemvirtutem Christi conquassat Satanam, cui verba Christisuntignisetflamma:secundumquod Psalmista dicit: liquefacti sunt montes a facie Dei, idest sublimes, et superbae virtutes. Sequitur et interrogabat eum: quod tibi nomenest? Theophylactus: Interrogat quidem dominus, non ut ipse sciret sed utceteri sciantmultitudinemhabitantiumDaemonum.
Foritgoeson,"ForHesaiduntoHim,Comeoutof theman,thouuncleanspirit." Cyril:ConsidertheunconquerablepowerofChrist He makes Satan shake, for to him the wordsof Christ are fire and flame: as the Psalmistsays, "ThemountainsmeltedatthepresenceoftheLord, [Ps97:5]thatis,greatandproudpowers.
There follows, "And He asked him, What is thy name?" Theophylact: The Lord indeed asks, not thatHe Himself required to know, but that the restmight knowthattherewasamultitudeofdevilsdwellingin him. Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:Lesthe should not be believed, if He affirmed therewere many, He wishes that they themselves should confess it wherefore there follows, "Andhesaith untoHim,Legion,forwearemany."Hegivesnota fixednumber,butamultitude,forsuchaccuracyin thenumberwouldnothelpustounderstandit. Bede:Butbythepublicdeclarationofthescourge
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Chrysostomus: Ne si ipse diceret, quod multi sunt, incredibile fieret. Vult ergoquod ipsi confiteantur, quod multi erant unde sequitur et dicit ei: legio mihi nomenest, quia multi sumus. Non dicitdeterminatum numerum, sed multitudinem: non enim prodestadscientiamexquisitionumeri. Beda:Confessaautempublicepeste,quam
furens tolerabat, virtus curantis gratior apparet.Sedetnostritemporissacerdotes, qui per exorcismi gratiam eicere norunt, solent dicere, patientes non aliter valere curari, nisi, quantum sapere possunt,omne quod ab immundis spiritibus visu, auditu, gustu, tactu, vel alio quolibet corporis aut animi sensu vigilantes, dormientesve pertulerint,confitendopatenterexponant.
whichthemadmansufferedthevirtueoftheHealer appearsmoregracious.Andeventhepriestsofour time,whoknowhowtocastoutdevilsbythegrace of exorcism, are wont to say that the sufferers cannot be cured at all, unless they inconfession openly declare, as far as they are able toknow, whattheyhavesufferedfromtheuncleanspiritsin sight, in hearing, in taste, in touch, or [p. 93] any other sense of body or soul, whether awake or asleep. It goes on, "And he besought Him much thatHe wouldnotsendthemawayoutofthecountry." Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:Luke, however,says,"intotheabyss."[Luke8:3]Forthe abyss is the separation of this world, for devils deserve to be sent into outer darkness,prepared forthedevilandhisangels.ThisChristmighthave done,butHeallowedthemtoremaininthisworld, lesttheabsenceofatemptershoulddeprivemen ofthecrownofvictory. Theophylact:Alsothatbyfightingwithus,theymay makeusmoreexpert. It goes on, "Now there was there aboutthe mountainagreatherdofswinefeeding."
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Sequituretdeprecabatureummultumnese expelleretextraregionem. Chrysostomus: Aut, ut Lucas dicit, in abyssumabyssusenimestseparatiohuius mundi:promerenturenimDaemonesmittiad tenebrasexteriores,DiaboloetsuisAngelis praeparatas. Hoc autem Christus facere poterat permisit tamen eos in hac terra esse,neabsentiatentatorishominescorona victoriaeprivaret. Theophylactus:Etutnobiscumpugnantes, nosperitioresconstituant. Sequitur erat autem ibi circa montemgrex porcorummagnuspascens.
Augustinus de Cons. Evang: Quod hic dicit Marcus circa montem fuisse gregem, Lucas autem in monte, nihil repugnat:grex enim porcorum tam magnus fuit utaliquid eiusessetinmonte,etaliquidcircamontem.
Augustine, de Con. Evan, ii, 24: What Mark here says, that the herd was about the mountain,and whatLukecallsonthemountain,arebynomeans inconsistent. For the herd of swine was so large, that some part were on the mountain, the rest aroundit. It goes on: "And the devils besoughtHim,saying, Send us into the swine, that we may enterinto them." Remig., see Aurea Catena in Matt., p.327: The devils entered not into the swine of theirownwill, but their asking for this concession was that is might be shewn that they cannot hurt menwithout Divinepermission.Theydidnotasktobesentinto men, because they saw that He, bywhosepower theyweretortured,boreahumanform.Nordidthey desiretobesentintotheflocks,fortheyareclean animals offered up in the temple of God.Butthey desired to be sent into the swine, becauseno animal is more unclean than a hog, anddevils alwaysdelightinfilthiness.
Sequitur et deprecabantur eum spiritus, dicentes: mitte nos in porcos, ut in eos introeamus. Remigius super Matth: Idcirco autem intraverunt in porcos non sponte, sed petierunt ut eis concederetur, ut demonstraretur quia non possunt nocere hominibus, nisi permissione divina. Ideo autem non petierunt mitti in homines, quia illum cuius virtute torquebantur, humanam speciemgestarevidebantnecpetieruntutin pecora mitterentur, quia velut munda animalia in templo Dei offerebantur. Petieruntutinporcosmitterentur,quianullum animal est immundius porco, etDaemones semperinspurcitiisdelectantur. SequituretconcessiteisstatimIesus.
Itgoeson:"AndforthwithJesusgavethemleave."
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Beda: Ideo quidem permisit ut per interfectionem porcorum hominibus salutis occasiopraebeatur. Chrysostomus in Matth: Volens furiam quam contra homines habent Daemones, omnibusdemonstrare,etquodmultopeiora vellenthominibusinfligere,sipossentvirtute non impediti divina. Et quia inhominibus hanc demonstrationem fieri eius pietasnon ferebat,ipsosinporcosintrarepermisit,utin illisvirtus,etfurorDaemonumvideatur.
Bede:AndHegavethemleave,thatbythekillingof theswine,thesalvationofmenmightbefurthered.
Pseudo-Chyrs., Vict. Ant. e Cat. in Marc.: He wished to shew publicly the fury which devils entertain against men, and that they would inflict much worse things upon men, if they werenot hindered by Divine power because, again, His compassion would not allow this to beshewnon men,Hepermittedthemtoenterintotheswine,that onthemthefuryandpowerofthedevilsmightbe madeknown. Therefollows:"Andtheuncleanspiritswentout."
Sequitur et exeuntes spiritus immundi introieruntinporcos. Titus: Fugam autem arripuerunt pastores, ne cum porcis perirent, et huiusmodi terroremcivibusintuleruntundesequiturqui autem pascebant eos, et cetera. Illos ad salvatorem adduxit damni necessitas: frequenterenimcumDeushominesdamnat in rebus possessis, confert beneficium animabusundesequituretveniuntadIesum, et vident illum qui a Daemonio vexabatur sedentem, scilicet iuxta pedes a quibus nactus erat salutem, quem antea nec
Titus:Buttheherdsmenalsotooktoflight,lestthey shouldperishwiththeswine,andspreadthesame fearamongsttheinhabitantsofthetown.Wherefore there follows: "And they that fed them, &c."The necessityoftheirloss,however,broughtthesemen to the Saviour for [p. 94] frequently whenGod makes men suffer loss in their possessions,He confersabenefitontheirsouls.Whereforeitgoes on:"AndtheycametoJesus,andseehimthatwas tormented by the devil, &c." that is, at the feetof Him from whom he had obtained health a man,
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catenae compescere poterant vestitum et sanae mentis, qui continuo nudus erat: et obstupuerunt unde sequitur et timuerunt. Hoc igitur miraculum partim visu, partim verbis comperiunt unde sequitur et narraveruntillisquividerant.
whom before, not even chains couldbind,clothed and in his right mind, though he used tobe continually naked and they were amazed. Wherefore it says, "And they were afraid." This miracle then they find out partly by sight,partlyby words.Whereforetherefollows:"Andtheythatsaw ittoldthem." Theophylact:Butamazedatthemiracle,whichthey had heard, they were afraid, and for this reason they beseech Him to depart out of theirborders which is expressed in what follows: "And they begantoprayHimtodepartoutoftheircoasts"for they feared lest some time or other theyshould sufferalikething:for,saddenedatthelossoftheir swine,theyrejectthepresenceoftheSaviour.
Theophylactus: Stupentes autem propter miraculum quod audierant, timuerunt, et propterhocdeprecanturipsumutabeorum recedat finibus et hoc est quodsubdituret rogareeumcoeperuntutdiscederetafinibus eorum: timebant enim ne aliquando tale aliquid paterentur. Contristati enim de porcorum perditione, praesentiam renuunt salvatoris. Beda: Vel conscii fragilitatis propriae, praesentiadominiseiudicabantindignos.
Bede: Or else, conscious of their own frailty,they judgedthemselvesunworthyofthepresenceofthe Lord. Itgoeson:"AndwhenHewasgoingtotheship,he thathadbeentormented,&c."
Sequitur cumque ascenderet navim,coepit illum deprecari qui a Daemone vexatus fuerat,utessetcumillo. Theophylactus: Timebat enim ne aliquando invenientes eum Daemones
Theophylact:Forhefearedlestsometimeorother the devils should find him, and enter into hima
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reintrarentineum.Dominusveroremittiteum in domum suam, innuens ei quodquamvis ipse praesens non esset, tamen suavirtus ipsumcustodiretsimuletiamutcuratusaliis prositunde Sequituretnonadmisiteum,sedaitilli:vade indomumtuamadtuos,etnuntiaillisquanta tibidominusfecerit,etmisertussittui.Vide salvatoris humilitatem: non dixit: denuntia omnia quae feci tibi, sed omnia quaefecit tibi dominus: sic et tu cum aliquid boni feceris,nontibi,sedDeoattribuas. Chrysostomus: Licet autem aliis sanatis praeceperit nemini dicere, convenienter tamen huic praecepit quod annuntiet: quoniam omnis illa regio Daemonibus detentasineDeomanebat. Theophylactus: Ipse igitur coepit praedicare, et omnes mirantur et hocest quodsequituretcoepitpraedicare. Beda:MysticeautemGerasasiveGergese, ut quidam legunt, colonum eiciens, sive advena appropinquans interpretatur: quia gentiumpopulusethostemdecorderepulit,
second time. But the Lord sends him back tohis house, intimating to him, that though HeHimself wasnotpresent,yetHispowerwouldkeephimat the same time also that he might beofuseinthe healingofothers. Whereforeitgoeson:"AndHedidnotsufferhim, and saith unto him, Go home to thyfriends,&c." See the humility of the Saviour. He said not, 'ProclaimallthingswhichIhavedonetoyou,'but,all that the Lord hath done do thou also,whenthou hastdoneanygoodthing,takeitnottothyself,but referittoGod. Chrys.: But although He bade others, whom He healed,totellittonoone,Heneverthelessfitlybids this one proclaim it, since all that region,being possessedbydevils,remainedwithoutGod.
Theophylact:Hethereforebegantoproclaimit,and all wonder, which, is that which follows: "And he begantopublish." Bede:Mystically,however,GerasaorGergese,as somereadit,isinterpretedcastingoutadwelleror astrangerapproaching,becausethepeopleofthe Gentiles both expelled the enemy from theheart,
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etquieratlonge,factusestprope. Hieronymus: Hic autem daemoniacus, desperatissimus gentium populus est, nec lege naturae, nec Dei, nec humanotimore alligatus. Beda:Quiinmonumentishabitabat,quiain mortuis operibus, hoc est in peccatis, delectabatur, semper nocte ac diefurebat, quia in prosperis et adversis a servitio malignorumspirituumnoncessabatsedper operum foeditatem quasi in monumentis iacebat, per fastum superbiae in montibus errabat, per verba durissimae infidelitatis quasi lapidibus se concidebat. Dicit autem legiomihinomenest,quiapopulusgentium diversis idololatriae cultibus erat mancipatus. Quod autem exeuntes spiritus immundi ab homine intrant porcos, quosin mare praecipitant, significat quod liberato populo gentium a damnatione Daemonum, qui Christo credere noluerunt, in abditis aguntsacrilegosritus. Theophylactus: Vel per hoc significatur quod Daemones intrant in homines ad modum porcorum viventes, et volutabro
andhewhowasafaroffismadenear. Pseudo-Jerome: Here again the demoniac isthe people of the Gentiles, in a most hopeless case, bound neither by the [p. 95] law of nature,norof God,norbyhumanfear. Bede: Who dwelt in the tombs, because they delightedindeadworks,thatis,insinswhowere ever raging night and day, because whether in prosperityorinadversity,theywereneverfreefrom the service of malignant spirits: again, bythe foulness of their works, they lay as it wereinthe tombs, in their lofty pride, they wanderedoverthe mountains, by words of most hardenedinfidelity, theyasitwerecutthemselveswithstones.Buthe said, "My name is Legion," because the Gentile peoplewereenslavedtodiversidolatrousformsof worship. Again, that the unclean spirits goingout from man enter into swine, which they cast headlong into the sea, implies that now thatthe peopleoftheGentilesarefreedfromtheempireof demons, they who have not chosen to believein Christ,worksacrilegiousritesinhiddenplaces. Theophylact: Or by this it is signified thatdevils enter into those men who live like swine,rolling themselves in the slough of pleasure theydrive
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voluptatum se involventes ac praecipitant eos praecipitio perditionis in mare vitae istius,etsuffocantur. Hieronymus:VelsuffocanturinInfernosine respectu misericordiae per impetum immaturae mortis a quibus fugiunt multi, quiaflagellatostulto,sapiensprudentiorfit.
them headlong into the sea downtheprecipiceof perdition,intotheseaofanevillifewheretheyare choked. Pseudo-Jerome:Ortheyarechokedinhellwithout any touch of mercy by the rushing on ofanearly deathwhichevilsmanypersonsthusavoid,forby the scourging of the fool, the wise is mademore prudent. Bede: But that the Lord did notadmithim,though hewishedtobewithHim,signifies,thateveryone aftertheremissionofhissinsshouldrememberthat he must work to obtain a good conscience,and servetheGospelforthesalvationofothers,thatat lasthemayrestinChrist.
Beda:Quodautemdominusvolentemesse cumillononadmisit,significatquodquisque intelligat post remissionem peccatorum ingrediendum sibi esse in conscientiam bonam, et serviendum Evangelio propter aliorum salutem, ut deinde cum Christo requiescat. Gregorius Moralium: Cum enim quantumlibet parum de divina cognitione percepimus,redireiamadhumananolumus, quietem contemplationis quaerentes sed dominuspraecipit,utmenspriusexsudetin opere, et postmodum refici debeat per contemplationem. Hieronymus: Homo autem sanatus praedicabat in Decapoli, dum a Romano
Greg.,Mor.,37:Forwhenwehaveperceivedever so little of the Divine knowledge, we areatonce unwillingtoreturntohumanaffairs,andseekforthe quietofcontemplationbuttheLordcommandsthat the mind should first toil hard at its work, and afterwardsshouldrefreshitselfwithcontemplation.
Pseudo-Jerome: But the man who is healed preachedinDecapolis,wheretheJews,whohang

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nunc regno Iudaei convertuntur, quiinlittera tantumpendentDecalogi.
on the letter of the Decalogue, are being turned awayfromtheRomanrule.
Lectio 2 21 [ ] ' , . 22 , , 23 , . 24 ' . , . 25 26 ' , 27 ,

21. And when Jesus waspassedover againbyshipuntotheotherside,much peoplegathereduntoHim:andHewas nigh unto the sea. [p. 96] 22. And, behold, there cometh one of therulers ofthesynagogue,Jairusbynameand whenhesawHim,hefellatHisfeet,23. AndbesoughtHimgreatly,saying,"My littledaughterliethatthepointofdeath:I pray thee, come and lay Thyhandson her, that she may be healedandshe shalllive."24.AndJesuswentwithhim and much people followed Him, and thronged Him. 25. And a certain woman, which had an issue ofblood twelve years, 26. And had suffered many things of many physicians, and had spent all that she had, and was nothingbettered,butrathergrewworse, 27. When she had heard of Jesus, cameinthepressbehind,andtouched Hisgarment.28.Forshesaid,"IfImay touchbutHisclothes,Ishallbewhole."
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: 28 . 29 , . 30 , 31 , , , 32 . 33 , , . 34 , , : , .
29. And straightway the fountainofher bloodwasdriedupandshefeltinher body that she was healed of that plague. 30. And Jesus, immediately knowinginHimselfthatvirtuehadgone out of Him, turned Him about inthe press, and said, "Who touched My clothes?" 31. And His disciplessaid unto Him, "Thou seest the multitude throngingThee,andsayingThou,'Who touched Me?' " 32. And He looked round about to see her thathaddone this thing. 33. But the womanfearing andtrembling,knowingwhatwasdone inher,cameandfelldownbeforeHim, and told Him all the truth. 34.AndHe said unto her, "Daughter, thy faithhath madetheewholegoinpeace,andbe wholeofthyplague."[p.97]
Theophylactus: Post miraculum daemoniaci, aliud miraculum dominus

Theophylact:Afterthemiracleofthedemoniac,the Lord works another miracle, namely, in raisingup

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operatur, filiam scilicet archisynagogi resuscitans, ad cuius miraculi narrationem Evangelista accedens, dicit et cum ascendisset Iesus in navi, rursus trans fretum. Augustinus de Cons. Evang. Intelligendum est autem quod de archisynagogifiliasubditur,factumessecum ascendissetIesusinnavirursustransfretum sed quantum post, non apparet: nisienim fuisset intervallum, non esset quandofieret quod narrat Matthaeus de conviviodomus suae post quod factum nihil aliud continuo sequiturquamilluddearchisynagogifilia:sic enim ipse contexit, ut ipse transitusaperte indicet hoc consequenter narrari quod consequenterestfactum. Sequitur et venit quidamdearchisynagogis nomineIairus. Chrysostomus: Nomen posuit propter Iudaeos, qui tunc erant, ut nomenmiraculi fieretostensivum. Sequitur et videns eum procidit adpedes eius, et deprecabatur eum multum,dicens:
the daughter of the ruler of the synagoguethe Evangelist,beforenarratingthismiracle,says,"And when Jesus was passed over again by shipunto theotherside,muchpeoplegathereduntoHim."
Augustine, de Con. Evan., 2, 28: But we must understand, that what is added of thedaughterof therulerofthesynagogue,tookplacewhenJesus had again crossed the sea in a ship,thoughhow longafterdoesnotappearforiftherewerenotan interval,therecouldbenotimeforthetakingplace ofthatwhichMatthewrelates,concerningthefeast athisownhouseafterwhichevent,nothingfollows immediately,exceptthisconcerningthedaughterof the chief of the synagogue. For he has so putit together, that the transition itself shews that the narrativefollowstheorderoftime. It goes on, "There cometh one of therulersofthe synagogue,&c." Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:Hehas recordedthenameonaccountoftheJewsofthat time,thatitmightmarkthemiracle. It goes on, "And when he saw Him, he fellatHis feet, and besought Him greatly, &c." Matthew
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quoniamfiliameainextremisest.Etquidem Matthaeus narrat archisynagogum puellam mortuam nuntiasse Marcus vero graviter infirmatamsedpostmodumarchisynagogo, cum quo dominus ire debebat, nuntiatum fuisse puellam mortuam esse. Matthaeus ergo eamdem rem similem significat,quod scilicet mortuam suscitaverit, brevitatis causa eam dicens obiisse, quamconstat mortuamsuscitatamfuisse. Augustinus de Cons. Evang: Attendit enimnonverbapatrisdefilia,sed,quodest potissimum, voluntatem: ita enim desperaverat ut potius eam vellet reviviscere, non credens vivam posse inveniriquammorientemreliquerat. Theophylactus:Fuitautemhicvirexparte fidelis, inquantum cecidit ad pedes Iesu, inquantum vero deprecatur ut veniat, non quantam oportebat habere fidem, ostendit. Oportebat enim dicere: dic verbo, et sanabiturfiliamea. Sequituretabiitcumillo,etsequebatureum turba multa, et comprimebat eum etmulier quae erat in profluvio sanguinisduodecim
indeed relates that the chief of thesynagogue reportedthathisdaughterwasdead,butMarksays that she was very sick, and that afterwardsitwas told to the ruler of the synagogue, when ourLord wasabouttogowithhim,thatshewasdead.The fact then, which Matthew implies, is the same, namely,thatHeraisedherfromthedeadanditis for the sake of brevity, that he says that shewas dead,whichwasevidentfromherbeingraised.
Augustine:Forheattacheshimselfnottothewords ofthefather,buttowhatisofmostimportance,his wishes for he was in such despair, that his wish was that she should return to life, notthinkingthat shecouldbefoundalive,whomhehadleftdying.
Theophylact: Now this man was faithful in part, inasmuchashefellatthefeetofJesus,butinthat he begged of Him to come, he did notshewas muchfaithasheought.Forheoughttohavesaid, 'Speak the word only, and my daughter shall be healed.' There follows, "And He went away with him,and muchpeoplefollowedHim,andthrongedHimand awoman,whichhadanissueofbloodtwelveyears,
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annis(...)venitinturbaretro. Chrysostomus:Mulieristafamosaetnota omnibus, propter hoc ad salvatorem in manifesto accedere non audebat, neque ante eum venire, quia secundum legem immunda erat propter hoc retro tetigit, et nonante,quianechocfacereaudebat,nec etiam tetigit vestimentum, sed vestimentorumfimbriam.Nonautemfimbria, sedeiuscogitatioeamsalvamfecit. Sequiturdicebatenim:quiasivelvestimenta eiustetigero,salvaero. Theophylactus: Fidelissima est haec mulier, quae a fimbriis curationemsperavit, propter quod consequitur sanitatem unde sequitur et confestim siccatus est fons sanguiniseius,etsensitcorporequiasanata essetaplaga. Chrysostomus:Hisautemquifidetangunt Christum, virtutes eius cum sua voluntate donantur unde sequitur et statim Iesus cognoscens in semetipso virtutem quae exierat de illo, conversus adturbamaiebat: quistetigitvestimentamea?Virtutesquidem
&c." Chrys.,seeChrys.,Hom.inMatt.,31:Thiswoman, whowascelebratedandknowntoall,didnotdare toapproachtheSaviouropenly,norto[p.98]come to Him, because, according to the law, she was unclean for this reason she touched Him behind, and not in front, for that she durst notdo,butonly venturedtotouchthehemofHisgarment.Itwasnot however the hem of the garment, butherframeof mindthatmadeherwhole. Therefollows,"Forshesaid,"IfImaybuttouchHis clothes,Ishallbewhole." Theophylact: Most faithful indeed is this woman, who hoped for healing from His garments. For whichreasonsheobtainshealth.Whereforeitgoes on,"Andstraightwaythefountainofherbloodwas dried up, and she felt in her body thatshewas healed." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Nowthe virtues of Christ are by His own will impartedto thosemen,whotouchHimbyfaith.Whereforethere follows, "And Jesus, immediately knowing in HimselfthatvirtuehadgoneoutofHim,turnedHim about in the press, and said, Who touchedMy
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salvatoris exeunt ab eo non localiter, aut corporaliter, ipsum modo aliquo relinquentes:incorporalesenimcumsint,ad aliosexeunt,aliisquedonantur,nequetamen extra eum sunt a quo exire dicuntursicut scientiae, quae a doctore discentibus tribuuntur. Dicit ergo cognoscens in semetipso virtutem quae exierat de eo: ut intelligeres quod eo sciente, nonignorante mulier salutem recepit. Interrogabat vero quis me tetigit? Licet sciret tangentem,ut mulierem venientem manifestet, et eius publicetfidem,etnevirtusmiraculosioperis oblivionitradatur.
clothes?"ThevirtuesindeedoftheSaviourdonot go out of Him locally or corporally, nor in any respect pass away from Him. For being incorporeal,theygoforthtoothersandaregivento others they are not however separatedfromHim, from whom they are said to go forth, inthesame way as sciences are given by the teacher tohis pupils. Therefore it says, "Jesus, knowing in Himself the virtue which had gone out of Him,"to shewthatwithHisknowledge,andnotwithoutHis being aware of it, the woman washealed.ButHe asked,"Whotouchedme?"althoughHeknewher who touched Him, that He might bring to lightthe woman, by her coming forward, and proclaimher faith, and lest the virtue of His miraculous work shouldbeconsignedtooblivion. Itgoeson,"AndHisdisciplessaiduntoHim,Thou seestthemultitudethrongingthee,andsayestthou, Who touched Me?" But the Lord asked, "Who touched Me," that is in thought and faith, for the crowdswhothrongMecannotbesaidtotouchMe, fortheydonotcomeneartoMeinthoughtandin faith. Therefollows,"AndHelookedroundabouttosee herthathaddonethisthing."
Sequitur et dicebant ei discipuli sui: vides turbam comprimentem te, et dicis: quisme tetigit?Quaesieratautemdominus:quisme tetigit? Idest cogitatione et fide: nonenim comprimentes turbae me tangunt, quia non cogitatuetfideaccedunt.
Sequitur et circumspiciebat videre eam quaehocfecerat.
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Theophylactus: Volebat enim dominus mulierem manifestare, primo quidem ut fidem approbaret mulieris deinde ut archisynagogum ad confidentiam provocaret, quia sic eius filia curaretur simulque ut mulierem solveret a timore: etenim timebat mulier, quia furata erat sanitatem:propterquod Sequitur mulier autem timens et tremens, sciens quid factum esset in se, venit, et procidit ante eum, et dixit ei omnem veritatem. Beda: Ecce quo tendebat interrogatio: ut scilicetmulierconfiteaturveritatemdiuturnae infidelitatis,subitaecredulitatisetsanationis: etitaipsaconfirmaturinfide,etaliispraebet exemplum. Sequiturilleautemdixitei:filia,fidestuate salvam fecit: vade in pace, et esto sana a plaga tua. Non dixit: fides tua te salvam facturaest,sedtesalvamfecit,quasidicat: ineoquodcredidisti,iamsalvafactaes.
Theophylact: For the Lord wished to declare the woman, first to give His approbation to herfaith, secondly to urge the chief of the synagoguetoa confident hope that He could thus cure hischild, and also to free the woman from fear. Forthe womanfearedbecauseshehadstolenhealth.
Whereforetherefollows,"Butthewomanfearing[p. 99]andtrembling,&c."
Bede,inMarc.,2,22:ObservethattheobjectofHis question was that the woman should confessthe truthofherlongwantoffaith,ofhersuddenbelief and healing, and so herself be confirmed infaith, andaffordanexampletoothers. "ButHesaidtoher,Daughter,thyfaithhathmade thee whole go in peace, and be whole of thy plague." He said not, Thy faith is about tomake theewhole,buthasmadetheewhole,thatis,inthat thou hast believed, thou hast alreadybeenmade whole. Chrys.,Vict.Ant.eCat.inMarc.,seeChrys.,Hom.
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Chrysostomus:Filiamverovocatsalvatam
fidei ratione: fides enim Christi, Dei filiationempraestat.
in Matt., 31: He calls her "daughter"becauseshe wassavedbyherfaithforfaithinChristmakesus Hischildren. Theophylact: But He saith to her, "Go inpeace," thatis,inrest,whichmeans,goandhaverest,for uptothistimethouhastbeeninpainsandtorture.
Theophylactus: Dicit autem ei vade in pace, idest in requie quasi dicat: vade, requiesce, quia hucusque fuisti inangustiis etturbationibus. Chrysostomus: Vel dicit vade in pace, mittenseaminfinembonorum:inpaceenim Deushabitatutcognoscatquodnonsolum corpore curata est, sed etiam a causis corporalis passionis, idest peccatis, mundata. Hieronymus:Mysticeautempostpraedicta venit Iairus archisynagogus: quia cum intraveritplenitudogentium,tuncomnisIsrael salvus fiet. Iairus, sive illuminans, sive illuminatus interpretatur idest, Iudaicus populus, umbra litterae deposita, spiritu illustratusetilluminatus,procidensadpedes verbi, idest ad incarnationem Iesu se humilians, rogat pro filia quia qui sibivivit, aliosviverefacit.AbrahametiametMoyses et Samuel rogant pro plebe mortua et sequiturIesuspreceseorum.
Pseudo-Chrys.: Or else He says, "Go inpeace," sendingherawayintothatwhichisthefinalgood, for God dwells in peace, that thou mayestknow, thatshewasnotonlyhealedinbody,butalsofrom thecausesofbodilypain,thatis,fromhersins.
Pseudo-Jerome:Mystically,however,Jairuscomes afterthehealingofthewoman,becausewhenthe fulnessoftheGentileshascomein,thenshallIsrael be saved. [Romans 11] Jairus means either illuminating, or illuminated, that is, the Jewish people, having cast off the shadow of theletter, enlightened by the Spirit, and enlighteningothers, fallingatthefeetoftheWord,thatis,humblingitself before the Incarnation of Christ, prays forher daughter, for when a man liveshimself,hemakes others live also. Thus Abraham, and Moses,and Samuel, intercede for the people who are dead,
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andJesuscomesupontheirprayers. Beda: Ad puellam autem sanandam pergens dominus a turba comprimitur:quia genti Iudaeae salutaria monita praebens, noxiacarnaliumpopulorumestconsuetudine gravatus.Mulierautemsanguinefluens,sed a domino curata, Ecclesia est,congregata degentibus:fluxusenimsanguinis,etsuper idololatriae pollutione et super his quae carnis ac sanguinis delectatione geruntur potest recte intelligi. Sed dum verbumDei Iudaeam salvare decerneret, plebsgentium paratam promissamque aliis praeripuitspe certasalutem. Theophylactus: Vel per mulierem, quae haemorrhoissa erat, intelligas humanam naturam: profluebat enim peccatum, quod animam occidens quasi sanguinem fudit animarum nostrarum. Haec a pluribus medicorum, sapientum dico huius mundiet legis et prophetarum, curari non valuit:mox utfimbriamChristitetigit,idestcarnemeius, sanata est: qui enim credit filium Dei incarnatum, hic est qui vestimentorum fimbriamtangit. Bede:Again,theLordgoingtothechild,whoisto be healed, is thronged by the crowd, because though He gave healthful advice to theJewish nation,Heisoppressedbythewickedhabitsofthat carnal people but the woman with an issueof blood, cured by the Lord, is the Church gathered together from the nations, for the issue of blood maybeeitherunderstoodofthepollutionofidolatry, or of those deeds, which are accompanied by pleasuretofleshandblood.Butwhilstthewordof theLorddecreedsalvationtoJudaea,thepeopleof the Gentiles by an assured hope seizeduponthe health,promisedandpreparedforothers. Theophylact: Or else, by the woman, who had a bloodyflux,understandhumannatureforsinrushed in upon it, which [p. 100] since it killed thesoul, mightbesaidtospillitsblood.Itcouldnotbecured bymanyphysicians,thatis,bythewisemenofthis world, and of the Law and the Prophets butthe momentthatittouchedthehemofChrist'sgarment, that is, His flesh, it was healed, forwhosoever believestheSonofmantobeIncarnateishewho touchesthehemofHisgarment.
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Beda: Unde una credula mulierdominum tangit, turba comprimit: quia qui diversis haeresibus,siveperversismoribusgravatur, solo Ecclesiae Catholicae corde fideliter veneratur. Venit autem Ecclesia gentium retro: quia praesentem in carne dominum non videns, peractis iam sacramentis incarnationis illius, ad fidei eius gratiam pervenit sicque dum participatione sacramentorum eius salvari a peccatis meruit, quasi tactu vestimentorum eius, fontem sui sanguinis siccavit. Circumspiciebatautemdominusvidereeam quae hoc fecerat: quia omnes qui salvari merentur, suo dignos intuitu acmiseratione iudicat.
Bede:Whereforeonebelievingwomantouchesthe Lord, whilst the crowd throngs Him, becauseHe, who is grieved by divers heresies, or bywicked habits,isworshippedfaithfullywiththeheartofthe Catholic Church alone. But the Church of the Gentiles came behind Him because thoughitdid not see the Lord present in the flesh, for the mysteries of His Incarnation had been gone through,yetitattainedtothegraceofHisfaith,and sowhenbypartakingofHissacraments,itmerited salvationfromitssins,asitwerethefountainofits blood was dried up by the touchofHisgarments. And the Lord looked round about to see herwho had done this, because He judges that all who deservetobesavedareworthyofHislookandof Hispity.
Lectio 3 35 : 36 ,
35. While He yet spake, therecamefromthe ruler of the synagogue's house certainwhich said,"Thydaughterisdead:whytroublestthou theMasteranyfurther?"36.AssoonasJesus heardthewordthatwasspoken,Hesaithunto therulerofthesynagogue,"Benotafraid,only believe."37.AndHesufferednomantofollow Him, save Peter, and James, and Johnthe brother of James. 38. And He cometh tothe
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, . 37 ' . 38 , , 39 , . 40 . ' , : 41 , , , , . 42 ,
houseoftherulerofthesynagogue,andseeth the tumult, and them that wept and wailed greatly. 39. And when He was come in, He saith unto them, "Why make ye thisado,and weep?Thedamselisnotdead,butsleepeth." 40.AndtheylaughedHimtoscorn.Butwhen He had put them all out, He taketh thefather and the mother of the damsel, and themthat were with Him, and entereth in where the damselwaslying.[p.101]41.AndHetookthe damselbythehand,andsaiduntoher,"Talitha cumi" which is, being interpreted, Damsel,I say unto thee, arise. 42. And straightwaythe damselarose,andwalkedforshewasofthe ageoftwelveyears.Andtheywereastonished withagreatastonishment.43.AndHecharged them straitly that no man should know itand commanded that something should be given hertoeat.
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, . [] . 43 , .
Theophylactus: Hi qui circa archisynagogum erant, Christum unumexprophetisessecredebant,et propter hoc eum deprecandum putabant, ut veniens super puellam oraret quia vero iam expiraverat puella, putabant non esse precandum et ideo dicitur adhuceo loquente,veniuntadarchisynagogum, dicentes: quia filia tua mortua est: quidultravexasmagistrum?Sedipse dominus ad confidendum patrem inducit sequitur enim noli timere: tantummodocrede. Augustinus de Cons. Evang: Non legitur, quod suis nuntiantibus et prohibentibus ne iam magister veniret, ille consenserit ac per hoc
Theophylact: Those who were about the ruler of the synagogue, thought that Christ was one of theprophets, and for this reason they thought that they shouldbegof Himtocomeandprayoverthedamsel.Butbecauseshe hadalreadyexpired,theythoughtthatHeoughtnottobe askedtodoso.Thereforeitissaid,"WhileHeyetspake, there came messengers to the ruler of thesynagogue, which said, Thy daughter is dead why troublestthouthe Master any further?" But the Lord Himselfpersuadesthe father to have confidence. For it goes on, "Assoonas Jesusheardthewordwhichwasspoken,Hesaithtothe rulerofthesynagogue,Benotafraidonlybelieve."
Augustine:Itisnotsaidthatheassentedtohisfriendswho broughtthetidingsandwishedtopreventtheMasterfrom coming,sothatourLord'ssaying,"Fearnot,onlybelieve," is not a rebuke for his want of faith, butwasintendedto
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quod dominus dixit ei noli timere, crede, non diffidentem reprehendit, sed credentem robustiusconfirmavit. Si autem Evangelista archisynagogum commemorasset dixisse quod sui a domovenientes dixerunt, quod iam non vexaretur Iesus, repugnarent eius cogitationi verba quae posuit Matthaeus eum dixisse, quod scilicet puella mortua esset. Sequitur et non admittit quemquam sequi se, nisi Petrum et Iacobumet IoannemfratremIacobi. Theophylactus: Non enim humilis Christus ad ostentationem voluit aliquidoperari. Sequitur et veniunt in domum archisynagogi, et vident tumultum et flenteseteiulantesmultum. Chrysostomus: Ipse autem iubet non ululare, tamquam puella non sit mortua, sed dormiens undesequitur et ingressus ait: quid turbamini et
strengthen the belief which he had already. But ifthe Evangelist had related, that the ruler of thesynagogue joinedthefriendswhocamefromhishouse,insayingthat Jesus should not be troubled, the wordswhichMatthew relates him to have said, namely, that thedamselwas dead, would then have been contrary to what wasinhis mind.
Itgoeson,"AndHesufferednomantofollowHim,save Peter,andJames,andJohnthebrotherofJames."
Theophylact:ForChristinHislowlinesswouldnotdoany thingfordisplay.
Itgoeson,"AndHecomethtothehouseoftherulerofthe synagogue,andseeththetumult,andthemthatweptand wailedgreatly." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:ButHeHimself commands them not to wail, as if the damselwasnot dead,[p.102]butsleeping.Whereforeitsays,"Andwhen He was come in, He saith unto them, Why makeyethis
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ploratis? Puella non est mortua,sed dormit. Hieronymus: Archisynagogo dicitur filiatuamortuaestIesusautemdixit nonestmortua,seddormit.Utrumque verum est quasi dicat: mortua est vobis,mihidormit. Beda: Hominibus enim mortuaerat, qui suscitare nequiverant Deo dormiebat, in cuius dispositione et anima vivebat, et caro resuscitanda quiescebat. Unde mos apud Christianos obtinuit ut mortui, qui resurrecturi non dubitantur, dormientesvocentur. Sequituretirridebanteum. Theophylactus: Derident autem eum tamquam ulterius non posset aliquid facere sed ipsemet contra seipsos attestantes disputat, tamquam vere mortuam suscitaverit: et ideo miraculosum erit, si suscitaveriteam.
ado,andweep?thedamselisnotdead,butsleepeth."
Pseudo-Jerome:Itwastoldtherulerofthesynagogue,Thy daughterisdead.ButJesussaidtohim,Sheisnotdead, but sleepeth. Bother are true, for the meaning is,Sheis deadtoyou,buttoMesheisasleep.
Bede:Fortomenshewasdead,whowereunabletoraise herupbuttoGodshewasasleep,inwhosepurposeboth thesoulwasliving,andthefleshwasresting,toriseagain. WhenceitbecameacustomamongstChristians,thatthe dead,who,theydoubtnot,willriseagain,shouldbesaid tosleep.
Itgoeson,"AndtheylaughedHimtoscorn." Theophylact:ButtheylaughatHim,asifunabletodoany thing farther and in this He convicts them ofbearing witness involuntarily, that she was really deadwhomHe raised up, and therefore, that it would beamiracleifHe raisedher.
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Beda: Quia ergo verbum resuscitantis irridere quam credere malebant, merito foras excluduntur, utpote indigni qui potentiam resuscitantis, ac resurgentis mysteriumviderentunde Sequitur ipse vero eiectis omnibus assumit secum patrem et matrem puellae,etcetera.
Bede: Because they chose rather to laugh at thanto believeinthissayingconcerningherresurrection,theyare deservedly excluded from the place, as unworthy to witness His power in raising her, and the mysteryofher rising.
Whereforeitgoeson,"ButwhenHehadputthemallout, He taketh the father and the mother of thedamsel,and themthatwerewithHim,andenterethinwherethedamsel waslying." Chrys.:Orelse,totakeawayalldisplay,Hesufferednotall tobewithHimthat,however,HemightleavebehindHim witnesses of His divine power, He chose Histhreechief disciples and the father and mother of the damsel,as being necessary above all. And He restores life to the damsel both by His hand, and by word ofmouth. Whereforeitsays,"AndHetookthedamselbythehand, andsaiduntoher,Talithacumiwhichis,beinginterpreted, Damsel, I say unto thee, Arise." For the handofJesus, havingaquickeningpower,quickensthedeadbody,and Hisvoiceraisesherassheislying.Whereforeitfollows, "Andstraightwaythedamselaroseandwalked."
Chrysostomus: Vel ut ostentationem auferret, propter hoc nonomnessecumessesinitutvero testes postmodum haberet divinae virtutis, tres praecipuos ex discipulis elegit, et patrem et matrempuellae, tamquam prae omnibus magis necessarios. Manu vero et verbo puellam vivificat unde sequitur et tenens manum puellae, ait illi: Thabitha cumi, quod est interpretatum:puella,tibidico,surge. ManusenimIesuvivificativaexistens, mortuum corpus vivificat, voxautem iacentem excitat unde sequitur et confestimsurrexitpuellaetambulavit.
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Hieronymus de optimo genere Interpret: Arguat aliquis Evangelistam mendacii, quare exponendoaddiderittibidicocumin Hebraico Thabitha, cumi tantum significet puella, surge. Sed ut emphaticoteron faceret et sensum vocantis et imperantis exprimeret, addittibidico,surge. Sequitur erat duodecim. autem annorum
Jerome,Hier.adPam.,Ep.57:Someonemayaccusethe Evangelistofafalsehoodinhisexplanation,inthathehad added, "I say unto thee," when inHebrew,"Talithacumi" onlymeans,"Damsel,arise"butHeadds,"Isayuntothee, Arise," to express that His meaning was to call and commandher.
Itgoeson,"Forshewasoftheageoftwelveyears."
Glossa: Hoc Evangelista addiditad ostendendum puellam huius aetatis esse quod poterat ambulare. In ambulatione eius non solum suscitata, sed etiam perfectesanata ostenditur. Sequitur et obstupuerunt stupore magnoetpraecepitillisvehementer, ut nemo id sciret et iussit illidari manducare. Chrysostomus:Addemonstrandum, quod eam vere suscitaverit et non secundumphantasiam.
Gloss.: The Evangelist added this, [p. 103] to shewthat shewasofanagetowalk.Byherwalking,sheisshewnto havebeennotonlyraisedup,butalsoperfectlycured.
It continues, "And they were astonished with agreat astonishment."
Chrys.,Hom.inMatt.,81:ToshewthatHehadraisedher really,andnotonlytotheeyeoffancy.
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Beda: Mystice autem salvata a profluvio sanguinis muliere, moxfilia archisynagogi mortua nuntiatur: quia dumEcclesiagentiumavitiorumlabe mundata,etobfideimeritumfiliaest cognominata, continuo synagoga perfidiaesimuletinvidiaezelosoluta estperfidiaequidem,quiainChristo credere noluit invidiae vero, quia Ecclesiam credere doluit. Et quod aiebant nuntii archisynagogo, quid ultravexasmagistrum?Pereoshodie dicitur qui a Deo destitutum synagogae statum vident, ut restaurari posse non credant: ideoque pro resuscitatione illius supplicandum non esse aestimant. Sed si archisynagogus, idestcoetus doctorum legis, credere voluerit, et subiectaeisynagogasalvaerit.Quia vero synagoga laetitiam dominicae inhabitationis merito infidelitatis amisit,quasiinterflenteseteiulantes mortua iacet. Tenens autem puellae manumdominuseamsuscitavit:quia nisi prius mundate fuerint manus Iudaeorum, quae sanguine plenae sunt, synagoga mortua nonresurget.
Bede: Mystically the woman was cured of abloodyflux, and immediately after the daughter of the ruler ofthe synagogue is reported to be dead, because assoonas theChurchoftheGentilesiswashedfromthestainofvice, andcalleddaughterbythemeritsofherfaith,atoncethe synagogue is broken up on account of itszealous treacheryandenvytreachery,becauseitdidnotchoose tobelieveinChristenvy,becauseitwasvexedatthefaith of the Church. What the messengers told therulerofthe synagogue,"WhytroublestthoutheMasteranymore,"is said by those in this day who, seeing the stateofthe synagogue, deserted by God, believe that it cannot be restored,andthereforethinkthatwearenottopraythatit shouldberestored.Butiftherulerofthesynagogue,that is,theassemblyoftheteachersoftheLaw,determineto believe, the synagogue also, which is subjectedtothem, willbesaved.Further,becausethesynagoguelostthejoy ofhavingChristtodwellinit,asitsfaithlessnessdeserved, it lies dead as it were, amongst persons weeping and wailing.Again,ourLordraisedthedamselbytakinghold ofherhand,becausethehandsoftheJews,whicharefull of blood, must first be cleansed, else thesynagogue, which is dead, cannot rise again. But in thewomanwith thebloodyflux,andtheraisingofthedamsel,isshewnthe salvationofthehumanrace,whichwassoorderedbythe Lord,thatfirstsomefromJudaea,thenthefulnessofthe Gentiles,mightcomein,andsoallIsraelmightbesaved. Again, the damsel was twelve years old,andthewoman
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In sanatione autem haemorrhoissae mulieris,etsuscitationepuellae,salus ostenditur generis humani, quae a domino ita dispensata est, utprimo aliqui ex Israel ad fidem venirent, deinde plenitudo gentium intraret,ac sic omnis Israel salvus fieret. Annorum autem duodecim erat puella,etannisduodecimmuliererat passa: quia peccata noncredentium apparueruntininitiofideicredentium: unde dicitur: credidit Abraham Deo, etreputatumesteiadiustitiam. Gregorius Moralium: Moraliter vero redemptor noster puellam in domo, iuvenem vero extra portam, in sepulcro autem Lazarum suscitat adhucquidemindomomortuusiacet quilatetinpeccatoiamextraportam educitur cuius iniquitas usque ad vecordiam publicae perpetrationis aperitur sepulturae vero aggere premitur qui perpetratione nequitiae etiam usu consuetudinis pressus gravatur. Beda:Etnotandum,quodlevioreset quotidiani erratus, levioris
had suffered for twelve years, because the sinningof unbelievers was contemporary with the beginning ofthe faithofbelievers.Whereforeitissaid,"Abrahambelieved on God, and it was counted to him for righteousness." [Gen 15:6] [ed. note: Bede's own words arerathermore clearthanthoseintheCatena:"Thatis,thewomanbegan tobeafflictedatthesametimeasthedamselwasborn fornearlyatthesameperiodoftheworldthesynagogue began to arise amongst the patriarchs, and theraceof Gentilesthroughouttheworldtobepollutedwithidolatry."] [p.104]
Greg.,Mor.4,27:Morallyagain,ourRedeemerraisedthe damsel in the house, the young man without thegate, Lazarusinthetombhestillliesdeadinthehouse,whose sinisconcealedheiscarriedwithoutthegate,whosesin hasbrokenforthintothemadnessofanopendeedhelies crushed under the mound of the tomb, who in the commission of sin, lies powerless beneath theweightof habit.
Bede: And we may remark, that lighter anddailyerrors may be cured by the remedy of a lighterpenance.
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poenitentiae possunt remediocurari: unde iacentem in conclavi dominus facillima voce puellam resuscitat dicens puella, surge ut vero quatriduanus mortuus sepulcri claustra evadere posset, fremuit spiritu, turbavit seipsum, lacrymas fudit. Quanto igitur gravior animae mors, tanto acrior necesse est ut poenitentisfervorinsistat.Sedethoc notandum, quia publica noxapublico eget remedio: unde Lazarus de monumento vocatus populis innotuit levia autem peccata, secreta queunt poenitentia deleri: unde puella in domoiacenspaucisarbitrisexsurgit, eisdemque ut nemini manifestent praecipitur. Turba etiam foris eicitur, utpuellasuscitetur:quiasinonpriusa secretioribus cordis expellitur saeculariummultitudocurarum,anima quae intrinsecus iacet mortua, non resurgit. Bene autem surrexit et ambulat: quia anima a peccatis resuscitata, non solum a sordibus scelerum exurgere, sed et in bonis proficere debet operibus, et mox necesseestutcaelestipanesatietur, diviniscilicetverbietaltarisparticeps effecta.
Wherefore the Lord raises the damsel, lying in theinner chamberwithaveryeasycry,saying,"Damsel,arise"but thathewhohadbeenfourdaysdeadmightquittheprison of the tomb, He groaned in spirit, He wastroubled,He shed tears. In proportion, then, as the death ofthesoul pressesthemoreheavily,somuchthemoreardentlymust thefervourofthepenitentpressforward.Butthistoomust be observed, that a public crime requires a public reparation wherefore Lazarus, when called from the sepulchre,wasplacedbeforetheeyesofthepeople:but slightsinsrequiretobewashedoutbyasecretpenance, wherefore the damsel lying in the house is raisedup before few witnesses, and those are desired to tell no man. The crowd also is cast out before thedamselis raised for if a crowd of worldly thoughtsbenotfirstcast outfromthehiddenpartsoftheheart,thesoul,whichlies deadwithin,cannotrise.Welltoodidsheariseandwalk, forthesoul,raisedfromsin,oughtnotonlytorisefromthe filth of its crimes, but also to make advances ingood works,andsoonitisnecessarythatitshouldbefilledwith heavenlybread,thatis,madepartakeroftheDivineWord, andoftheAltar.
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effecta.
Caput 6 Lectio 1 1 , , . 2 : , , 3 , . 4 . 5 ,
1. And He went out fromthence,and came into His own country andHis disciplesfollowHim.2.Andwhenthe sabbath day was come, Hebeganto teach in the synagogue: and many hearingHimwereastonished,saying, "From whence hath this man these things?andwhatwisdomisthiswhich is given unto him, that even such mighty works are wrought by his hands?3.Isnotthisthecarpenter,the sonofMary,thebrotherofJames,and Joses, and of Juda, andSimon?and arenothissistersherewithus?"And they were offended at Him. 4. But Jesus said unto them, "A prophetis not without honour but in his own country,andamonghisownkind,and in his own house." 5. And He could theredonomightywork,savethatHe laid His hands upon a few sickfolk, andhealedthem.6.AndHemarvelled
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: 6 .
becauseoftheirunbelief.
Theophylactus: Post praemissa miracula dominus in patriam suam revertitur, non ignorans quoniam spernerent eum, sed ut occasionem non haberent ulterius dicendi: quia si venisses, credidissemus tibi unde dicituretegressusindeabiitinpatriamsuam: etsequebantureumdiscipulisui. Beda:PatriameiusNazarethdicit,inquaerat nutritus. Sed quanta Nazaraeorum caecitas, quieumquemverbisfactisqueilliusChristum cognoscere poterant, ob solam gentis notitiamcontemnunt?
Theophylact: After the miracles which havebeen related,theLordreturnsintoHisowncountry,not thatHewasignorantthattheywoulddespiseHim, butthattheymighthavenoreasontosay,IfThou hadstcome,wehadbelievedThee.Whereforeit issaid,"AndHewentoutfromthence,andcame intoHisowncountry." Bede, in Marc., 2, 23: He meansbyHiscountry, Nazareth, in which He was brought up.Buthow great the blindness of the Nazarenes! they despise Him, Who [p. 106] by His words and deedstheymightknowtobetheChrist,solelyon accountofHiskindred. Itgoeson:"Andwhenthesabbathdaywascome, He began to teach in the synagogue andmany hearing Him were astonished, saying, From whence hath this man these things? andwhat wisdomisthiswhichisgivenuntohim,thateven suchmightyworksarewroughtbyhishands?"By
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Sequituretfactosabbatocoepitinsynagoga docere et multi audientes admirabantur in doctrina eius, dicentes: unde huic haec omnia? Et quae est sapientia quaedataest illi, et virtutes tales quae per manuseius efficiuntur?Sapientiamaddoctrinam,virtutes
referunt ad sanitates et miracula quae faciebat. SequiturnonnehicestfaberfiliusMariae?
wisdom is meant His doctrine, by powers, the curesandmiracleswhichHedid. It goes on: Is not this the carpenter, the sonof Mary?" Augustine,deCon.Evan.,ii,42:Matthewindeed saysthatHewascalledthesonofacarpenternor are we to wonder, since both might havebeen said, for they believed Him to be acarpenter, becauseHewasthesonofacarpenter. Pseudo-Jerome: Jesus is called the son of a workman, of that one, however, whoseworkwas the morning and the sun, that is, the first and second Church, as a figure of which thewoman andthedamselarehealed. Bede: For although human things are not tobe compared with divine, still the type iscomplete, because the Father of Christ works by fireand spirit. Itgoeson:"ThebrotherofJames,andJoses,of Jude,andofSimon.Andarenothissistershere withus?"TheybearwitnessthatHisbrothersand sisterswerewithHim,whoneverthelessarenotto be taken for the sons of Joseph or ofMary,as
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Augustinus de Cons. Evang: Matthaeus quidemfabrifiliumeumdictumessedicitnec mirandumest,cumutrumquedicipotuerit:eo enimfabrumcredebantquoetfabrifilium.
Hieronymus: Filius quidem fabri Iesus vocatur, sed fabri qui fabricatus estauroram et solem, idest Ecclesiam primam, et sequenteminquarumfiguramulier,etpuella sanatur. Beda:Nametsihumananonsintcomparanda divinis, typus tamen integer est: quia pater Christiigneoperaturetspiritu.
Sequitur frater Iacobi, et Ioseph, et Iudae,et Simonisnonneetsororeseiushicnobiscum sunt? Fratres et sorores eius secumesse testantur: qui tamen non liberi Ioseph,aut Mariae, iuxta haereticos, sunt putandi sed
potius, iuxta morem sacrae Scripturae, cognati sunt intelligendi quomodoAbraham, etLotfratresappellantur,cumessetLotfilius fratris Abrahae. Et scandalizabantur in illo. Scandalum et error Iudaeorum salusnostra est, et haereticorum condemnatio. Intantum enimspernebantdominumIesumChristumut eumfabrum,etfabrivocarentfilium.
heretics say, but rather, as is usual inScripture, wemustunderstandthemtobeHisrelations,as AbrahamandLotarecalledbrothers,thoughLot was brother's son to Abraham. "And they were offended at Him." The stumbling andtheerrorof theJewsisoursalvation,andthecondemnationof heretics. For so much did they despisetheLord JesusChrist,astocallHimacarpenter,andson ofacarpenter. Itgoeson:"AndJesussaiduntothem,Aprophet isnotwithouthonour,butinhisowncountry."Even Moses bears witness that the Lord is calleda Prophet in the Scripture, for predictingHisfuture Incarnation to the sons of Israel, he says, "A Prophet shall the Lord raise up unto you ofyour brethren." [Acts 7:37] But not only He Himself, WhoisLordofprophets,butalsoElias,Jeremiah, and the remaining lesser prophets, were worse receivedintheirowncountrythaninstrangecities, foritisalmostnaturalformentoenvytheirfellowtownsmen for they do not consider thepresent works of the man, but they remember the weaknessofHim[p.107]infancy.
Sequitur et dicebat eis Iesus, quia nonest propheta sine honore nisi in patriasua,etin domo sua, et in cognatione sua.Prophetam dici in Scripturis dominum Iesum etiam Moysestestisest,futurameiusincarnationem praedicens filiis Israel, ait: prophetam vobis suscitabit dominus Deus vester de fratribus vestris. Non solum autem ipse qui dominus est prophetarum, sed et Elias, et Ieremias ceterique prophetae, minores in patria sua quam in exteris civitatibus habiti sunt: quia propemodum naturale est cives semper civibus invidere: non enim considerant praesentia viri opera, sed fragilem recordanturinfantiam. Hieronymus: Comitatur etiam saepe vilitas originem,utestillud:quisestfiliusIsai?Quia humilia dominus respicit, et alta a longe
Pseudo-Jerome: Oftentimes also the origin ofa manbringshimcontempt,asitiswritten,"Whois the son of Jesse?" [1 Sam 25:10] for theLord
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cognoscit.
"hath respect unto the lowly as to theproud,He beholdeththemafaroff." Theophylact: Or again, if the prophet hasnoble relations, his countrymen hate them, and onthat accountdonothonourtheprophet. There follows, "And He could theredonomighty work, &c." What, however, is here expressedby He could not, we must take to mean,Hedidnot choose,becauseitwasnotthatHewasweak,but that they were faithless He does nottherefore workanymiraclesthere,forHesparedthem,lest they should be worthy of greater blame, ifthey believednot,evenwithmiraclesbeforetheireyes. Or else, for the working of miracles, notonlythe poweroftheWorkerisnecessary,butthefaithof the recipient, which was wanting in this case: thereforeJesusdidnotchoosetoworkanysigns there. There follows: "And He marvelled at their unbelief." Bede: Not as if He Who knows allthingsbefore theyaredone,wondersatwhatHedidnotexpect orlookforwardto,butknowingthehiddenthings oftheheart,andwishingtointimatetomenthatit
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Theophylactus: Sive etiam praeclaros consanguineosprophetahabeat,civesodiunt eos,etpropterhocdehonorantprophetam. Sequitur et non poterat ibi virtutem ullam facere nisi paucos infirmos impositis manibus curavit. Quod autem dicit non poterat, intelligere oportet: non volebat:quia non ipse impotens, sed illi infideles erant: ergoibinonoperaturvirtutes,parcenseis,ne maiori reprehensione digni essent, etiam factis miraculis non credentes. Vel aliter.In miraculis faciendis necessaria est virtus operantis, et recipientium fides, quae ibi deficiebat: unde non volebat Iesus ibisigna facere.
Sequitur et mirabatur propter incredulitatem illorum. Beda: Non quasi inopinata et improvisa miratur qui novit omnia antequam fiantsed qui novit occulta cordis, quod mirandum intimare vult hominibus, mirari se coram
hominibusostendit:Iudaeorumenimmiranda notatur caecitas, qui nec prophetis suis credere de Christo, nec ipsi inter senato voluerunt credere Christo. Mystice autem Iesusdespiciturindomo,etinpatriasua,hoc est in populo Iudaeorum et ideo paucaibi signafecit,nepenitusexcusabilesibifierent. Maiora autem signa quotidie in gentium populo facit, non tam in sanitate corporum quaminanimarumsalute.
waswonderful,HeopenlyshewsthatHewonders. And indeed the blindness of the Jews is wonderful, for they neither believed what their prophets said of Christ, nor would in theirown persons believe on Christ, Who was born amongst them. Mystically again Christ is despised in His own house and country, that is, amongstthepeopleoftheJews,andthereforeHe worked few miracles there, lest they should becomealtogetherinexcusable.ButHeperforms greatermiracleseverydayamongsttheGentiles, not so much in the healing of their bodies,asin thesalvationoftheirsouls.
Lectio 2 . 7 , , : 8 , , , , 9
6b.AndHewentroundaboutthevillages, teaching. 7. And He called untoHimthe twelve,andbegantosendthemforthby twoandtwoandgavethempowerover uncleanspirits8.Andcommandedthem thattheyshouldtake[p.108]nothingfor their journey, save a staff only noscrip, nobread,nomoneyintheirpurse:9.But beshodwithsandalsandnotputontwo coats. 10. And He said unto them,"In whatplacesoeveryeenterintoanhouse, thereabidetillyedepartfromthatplace.
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. 10 , , . 11 , . 12 , 13 , .
11.Andwhosoevershallnotreceiveyou, nor hear you, when ye depart thence, shake off the dust under your feet for a testimonyagainstthem.VerilyIsayunto you,itshallbemoretolerableforSodom and Gomorrha in the day of judgment, thanforthatcity."12.Andtheywentout, andpreachedthatmenshouldrepent.13. And they cast out many devils, and anointedwithoilmanythatweresick,and healedthem.
Theophylactus: Non solum incivitatibus praedicabatdominus,sedetincastellis,ut discamus parva non spernere neque magnas semper quaerere civitates, sed verbum Dei in vicis abiectis et vilibus seminareundedicituretcircuibatcastella incircuitudocens. Beda: Benignus autem et clemens dominus, ac magister non invidetservis atquediscipulissuisvirtutessuasetsicut
Theophylact:TheLordnotonlypreachedinthecities, butalsoinvillages,thatwemaylearnnottodespise littlethings,noralwaystoseekforgreatcities,butto sow the word of the Lord in abandoned andlowly villages. Wherefore it is said, "And Hewentround aboutthevillages,teaching."
Bede,inMarc.,2,24:NowourkindandmercifulLord and Master did not grudge His servants and their disciples His own virtues, and as He Himself had
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ipse curaverat omnem languorem, et omneminfirmitatem,apostolisquoquesuis dedit potestatem unde sequitur et convocavitduodecim,etcoepiteosmittere binos, et dabat illis potestatem spirituum immundorum.Sedmultadistantiaestinter donareetaccipere:istequodcumqueagit, potestate domini agit, illi si quidfaciunt imbecillitatem suam, et virtutes domini confitentur,dicentes:innomineIesusurge etambula. Theophylactus: Binos autem apostolos mittit, ut fierent promptiores: quia, utait Ecclesiastes, melius est simulduosesse, quam unum. Si autem plures quamduos misisset,nonessetsufficiensnumerusutin pluracastellamitterentur. Gregorius in Evang: Binos autem in praedicationem discipulos mittit,quoniam duo sunt praecepta caritatis: Deividelicet amor,etproximi,etminusquaminterduos caritas haberi non potest. Per hoc ergo nobisinnuitquiaquicaritatemergaalterum non habet, praedicationis officium susciperenullatenusdebet.
healedeverysicknessandeveryinfirmity,soalsoHe gavethesamepowertoHisdisciples.Whereforeit goes on: "And He called unto Him thetwelve,and begantosendthemforthbytwoandtwoandgave them power over unclean spirits." Great is the differencebetweengivingandreceiving.Whatsoever Hedoes,isdoneinHisownpower,asLordifthey do any thing, they confess their ownweaknessand thepoweroftheLord,sayinginthenameofJesus, "Arise,andwalk."
Theophylact: Again He sends the Apostlestwoand twothattheymightbecomemoreactivefor,assays thePreacher,"Twoarebetterthanone."[Eccles4:9] But if He had sent more than two, therewouldnot havebeenasufficientnumbertoallowoftheirbeing [p.109]senttomanyvillages. Greg.,Hom.inEvan.,17:Further,theLordsentthe disciplestopreach,twoandtwo,becausethereare twopreceptsofcharity,namely,theloveofGod,and ofourneighbourandcharitycannotbebetweenless than two by this therefore He implies tous,thathe who has not charity towards hisneighbour,oughtin nowaytotakeuponhimselftheofficeofpreaching.
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Sequitur et praecepit eis ne quidtollerent in via, nisi virgam tantum non peram, neque panem, neque in zona aes sed calceatos sandaliis, et ne induerentur duabustunicis. Beda: Tanta enim praedicatori in Deo debet esse fiducia ut praesentis vitae sumptus, quamvis non provideat, tamen hos sibi non deesse certissime sciat,ne dum mens eius occupatur adtemporalia, minusaliisprovideataeterna. Chrysostomus: Hoc etiam eis dominus praecepit, ut per habitum ostenderent quantumadivitiarumdesideriodistabant.
There follows: "And He commanded them,thatthey shouldtakenothingfortheirjourney,saveastaffonly no scrip, no bread, no money in theirpurse:butbe shodwithsandalsandnotputontwocoats."
Bede:Forsuchshouldbethepreacher'strustinGod, that,thoughhetakesnothoughtforsupplyinghisown wants in this present world, yet heshouldfeelmost certain that these will not be left unsatisfied,lest whilst his mind is taken up with temporalthings,he shouldprovidelessofeternalthingstoothers. Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:TheLord alsogivesthemthiscommand,thattheymightshew bytheirmodeoflife,howfarremovedtheywerefrom thedesireofriches. Theophylact:Instructingthemalsobythismeansnot tobefondofreceivinggifts,inordertoothatthose, whosawthemproclaimpoverty,mightbereconciled to it, when they saw that the Apostles themselves possessednothing. Augustine,deCon.Evan.,2,30:Orelseaccording to Matthew, the Lord immediately subjoined,"The workman is worthy of his meat," [Matt10:19]which sufficiently proves why He forbade their carrying or
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Theophylactus: Instruens etiam eos per hoc non esse amatores munerum, etut videntes eos praedicare paupertatem, acquiescant,cumapostolinihilhabeant.
Augustinus de Cons. Evang: Vel quia cum, secundum Matthaeum, dominus continue subiecerit: dignus est enim operarius cibo suo, satis ostenditcureos
possidere haec, aut ferre noluerit: non quodnecessarianonsintnecessitatihuius vitae,sedquiasiceosmittebatuteishoc deberi demonstraret ab illis quibus Evangelium credentibus nuntiarent: unde apparethocnonitapraecepissedominum tamquam Evangelistae vivere aliundenon debeant, quam eis praebentibus quibus annuntiantEvangeliumalioquincontrahoc praeceptum fecit apostolus, qui victumde manuum suarum labore transigebat sed potestatemdedisse,inquascirentsibiista deberi. Solet item quaeri quomodo Matthaeus et Lucas commemoraverint dixisse dominum discipulis, ut necvirgam ferrent,cumdicatMarcusetpraecepiteis ne quid tollerent in via nisivirgamtantum. Quod ita solvitur, ut intelligamus sub alia significatione dictam virgam, quae secundumMarcumferendaest,etsubalia illamquaesecundumMatthaeumetLucam non est ferenda. Potuit enim sicbreviter dici: nihil necessariorum vobiscumferatis nisivirgamtantum,utilludquoddictumest: nec virgam, intelligatur nec minimas quidem res quod vero adiunctum estnisi virgam tantum, intellegatur quia per potestatem a domino receptam, quae virgae nomine significata est, etiamquae nonportantur,nondeerunt.Utrumqueergo
possessing such things not because theywerenot necessary,butbecauseHesenttheminsuchaway as to shew, that they were due to them fromthe faithful,towhomtheypreachedtheGospel.Fromthis it is evident that the Lord did not mean bythis preceptthattheEvangelistsoughttoliveonlyonthe giftsofthosetowhomtheypreachtheGospel,else the Apostle transgressed this precept when he procured his livelihood by the labour of his own hands, but He meant that He had given thema power,invirtueofwhich,theymightbeassuredthese thingswereduetothem.Itisalsooftenasked,howit comes that Matthew and Luke haverelatedthatthe Lord commanded His disciples not to carryevena staff, whilst Mark says, "And He commanded them thattheyshouldtakenothingfortheirjourney,savea staff only." Which question is solved, by supposing thattheword'staff'hasameaningin[p.110]Mark, who says that it ought to be carried,differentfrom thatwhichitbearsinMatthewandLuke,whoaffirm the contrary. For in a concise way one mightsay, Takenoneofthenecessariesoflifewithyou,nay,not astaff,saveastaffonlysothatthesaying,naynota staff, may mean, nay not the smallestthingbutthat which is added, "save a staff only,"maymeanthat, throughthepowerreceivedbythemfromtheLord,of which a rod is the ensign, nothing, even ofthose things which they do not carry, will be wantingto them. The Lord, therefore, said both, but because oneEvangelisthasnotgivenboth,mensuppose,that
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nonportantur,nondeerunt.Utrumqueergo dominusdixitsedquianonutrumqueunus Evangelistacommemoravit,putaturillequi virgam sub alia significatione positam tollendam dixit, ei qui virgam rursusaliud significantem non tollendam, dixit, esse contrarius sed iam ratione reddita non putetur. Sic et calceamenta cum dicit Matthaeusinvianonesseportanda,curam prohibet:quiaideocogitanturportandane desint. Hoc et de duabus tunicis intelligendum est, ne quisquam eorum praeter eam qua esset indutus, aliam portandam curaret, sollicitus ne opus esset, cum ex illa potestate posset accipere. Proinde Marcus dicendo, calceari eos sandaliis vel soleis, aliquid hoccalceamentummysticaesignificationis habere admonet, ut pes neque tectussit desuper, nec nudus ad terram idestnec occultetur Evangelium, nec terrenis commodisinnitatur.Etquodnonhaberi,vel portari duas tunicas, sed expressiusindui prohibet, quid eos monet nisi non dupliciter, sed simpliciter ambulare? Quisquis autem putat non potuisse dominum in uno sermone quaedam figurate,quaedamproprieponereeloquia, cetera eius inspiciat, et videbit, quodhoc temereacineruditearbitretur.
oneEvangelisthasnotgivenboth,mensuppose,that hewhohassaidthatthestaff,inonesense,should betaken,iscontrarytohimwhoagainhasdeclared, that, in another sense, it should be leftbehind:now however that a reason has been given, letnoone thinkso.SoalsowhenMatthewdeclaresthatshoes arenottobewornonthejourney,heforbidsanxiety about them, for the reason why men are anxious aboutcarryingthem,isthattheymaynotbewithout them.Thisisalsotobeunderstoodofthetwocoats, thatnomanshouldbetroubledabouthavingonlythat withwhichheiscladfromanxietylestheshouldneed another, when he could always obtain onefromthe power given by the Lord. In like manner Mark, by sayingthattheyaretobeshodwithsandalsorsoles, warnsusthatthismodeofprotectingthefeethasa mysticalsignification,thatthefootshouldneitherbe coveredabovenorbenakedontheground,thatis, thattheGospelshouldneitherbehid,norrestupon earthly comforts and in that He forbids their possessing or taking with them, ormoreexpressly theirwearing,twocoats,Hebidsthemwalksimply, notwithduplicity.ButwhosoeverthinksthattheLord could not in the same discourse say some things figuratively,othersinaliteralsense,lethimlookinto Hisotherdiscourses,andheshallsee,howrashand ignorantishisjudgment.
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Beda:Induabusautemtunicisvideturmihi duplexostenderevestimentum:nonquodin locis Scythiae glaciali nive rigentibus,una quis tunica debeat esse contentussedin tunica vestimentum intelligamus, ne aliud vestiti, aliud nobis futurorum timore servetur. Chrysostomus: Vel aliter. Matthaeus et Lucas non calceamenta, neque baculum portare permittit, quod ostendit perfectissimum esse Marcus vero baculum iubet assumere, et sandaliis calceariquoddictumestpermissive. Beda: Allegorice autem per peramonera saeculi, per panem deliciae temporales, per aes in zona occultatio sapientiae designatur:quiaquisquisofficiumdoctoris accipit, neque oneribus saecularium negotiorum deprimi, neque desideriis carnalibus resolvi, neque commissumsibi talentumverbi,subotiodebetlentitorporis abscondere. Sequitur et dicebat eis: quocumque introieritis in domum, illic manete donec exeatisinde:ubidatconstantiaegenerale
Bede: Again, by the two tunics He seemstometo mean two sets of clothes not that in places like Scythia,coveredwiththeiceandsnow,amanshould becontentwithonlyonegarment,butbycoat,Ithink asuitofclothingisimplied,thatbeingcladwithone, we should not keep another through anxiety as to whatmayhappen. Pseudo-Chrys.: Or else, Matthew and Lukeneither allowshoesnor[p.111]staff,whichismeanttopoint outthehighestperfection.ButMarkbidsthemtakea staff and be shod with sandals, whichisspokenby permission.[see1Cor7:6]
Bede:Again,allegoricallyunderthefigureofascrip ispointedouttheburdensofthisworld,bybreadis meanttemporaldelights,bymoneyinthepurse,the hiding of wisdom because he who receives the officeofadoctor,shouldneitherbeweigheddownby the burden of worldly affairs, nor be made softby carnal desires, nor hide the talent of theword committedtohimunderthecaseofaninactivebody.
It goes on, "And He said unto them, Inwhatplace soever ye enter into an house, there abide tillye depart from that place." Where He gives ageneral
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mandatum,uthospitalisnecessitudinisiura custodiant, alienum a praedicatore regni caelestisastruenscursitareperdomos.
preceptofconstancy,thattheyshouldlooktowhatis due to the tie of hospitality, adding, that it is inconsistent with the preaching of the kingdomof heaventorunaboutfromhousetohouse. Theophylact:Thatis,lesttheyshouldbeaccusedof gluttonyinpassingfromonetoanother.
Theophylactus: Ne scilicet de gula contingereteosreprehendi,abaliisinalios transeuntes. Sequituretquicumquenonreceperintvos, nec audierint vos, exeuntes inde,excutite pulveremdepedibusvestrisintestimonium illis. Hoc autem dominus praecepit ut ostenderetquodlongamproptereosviam ambulaverunt, et nihil eis profuit: velquia nihil ab eis acceperunt, etiam neque pulverem sed et hunc excutiunt, uthocsit intestimoniumillis,idestinredargutionem illis. Chrysostomus: Vel ut sit intestimonium laborisviaequamsustinebantproeis,aut tamquampulvispeccatorumpraedicantium convertaturinipsos. Sequitur et exeuntes praedicabant ut poenitentiam agerent et Daemonia multa eiciebant, et ungebant oleo multos
Itgoeson,"Andwhoevershallnotreceiveyou,&c." ThistheLordcommandedthem,thattheymightshew thattheyhadwalkedalongwayfortheirsakes,and to no purpose. Or, because they received nothing fromthem,notevendust,whichtheyshakeoff,thatit mightbeatestimonyagainstthem,thatis,bywayof convictingthem.
Pseudo-Chrys.:Orelse,thatitmightbeawitnessof thetoiloftheway,whichtheysustainedforthemor asifthedustofthesinsofthepreacherswasturned againstthemselves. It goes on: "And they went and preached thatmen should repent. And they cast out many devils,and anointed with oil many that were sick, andhealed
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aegrotos, et sanabantur. Quod oleo ungerent, solus Marcus enarrat Iacobus autem in epistola sua canonica similia dicit. Oleum enim et labores curat, et luminisethilaritatiscausaexistit.Significat autemoleumunctionisDeimisericordiam, infirmitatis medelam, et cordis illuminationemquodtotumoratiooperatur. Theophylactus: Significat etiam gratiam spiritus sancti, per quam a laboribus transmutamur, et lumen et laetitiam spiritualemsuscipimus. Beda:Undepatetabipsisapostolishunc sanctae Ecclesiae morem esse traditum, ut energumeni, vel alii quilibet aegroti, ungantur oleo, pontificali benedictione consecrato.
them." Mark alone mentions their anointing withoil. Jameshowever,inhiscanonicalEpistle,saysathing similar.Foroilbothrefreshesourlabours,andgives uslightandjoybutagain,oilsignifiesthemercyof the unction of God, the healing of infirmity, andthe enlightening of the heart, the whole of which is workedbyprayer.
Theophylact: It also means, the grace of theHoly Ghost,bywhichweareeasedfromourlabours,and receivelightandspiritualjoy.
Bede: Where it is evident from the Apostles themselves,thatit[p.112]isanancientcustomofthe holyChurchthatpersonspossessedorafflictedwith any disease whatever, should be anointed withoil consecratedbypriestlyblessing.
Lectio 3 14 , , ,
14.AndkingHerodheardofHim(for Hisnamewasspreadabroad:)andhe said,"ThatJohntheBaptistwasrisen from the dead, and thereforemighty works do shew forth themselves in
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. 15 : . 16 , , .
him."15.Otherssaid,"ThatitisElias." And others said, "That it isaprophet, or as one of the prophets." 16.But whenHerodheardthereof,hesaid,"It isJohn,whomIbeheaded:heisrisen fromthedead."
Glossa: Post praedicationem discipulorum Christi, et miraculorum operationem convenienter Evangelista subiungit defama quae consurgebat in populo unde dicit et audivitHerodesrex. Chrysostomus: Herodes iste filius erat primiHerodis,subquoIosephIesumduxerat in Aegyptum. Tetrarcham autemMatthaeus nominat hunc, atque Lucas tamquam principantem super quartam partem regni patrissui.Romanienimpostmortempatris, regnum in partes quatuor diviserunt.Marcus vero regem eum vocat, aut patris consuetudine, aut quia hoc loco eius congruumexistebat.
Gloss.: After the preaching of the disciplesof Christ,andtheworkingofmiracles,theEvangelist fitlysubjoinsanaccountofthereport,whicharose amongstthepeople.Whereforehesays,"Andking HerodheardofHim." Pseudo-Chrys., Vict. Aut. e Cat. in Marc.:This Herod is the son of the first Herod,underwhom Joseph had led Jesus into Egypt. But Matthew callshimTetrarch,andLukementionshimasruling over one fourth of his father's kingdom for the Romans after the death of his father dividedhis kingdomintofourparts.ButMarkcallshimaking, eitherafterthetitleofhisfather,orbecauseitwas consonanttohisownwish.
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Hieronymus: Sequitur manifestum enim factum est nomen eius: lucernam enimsub modio abscondi fas non est. Etdicebant, scilicetaliquideturba,quiaIoannesBaptista resurrexit a mortuis, et proptereaoperantur virtutesinillo. Beda: Quanta enim fuit Iudaeorum invidia docemur:ecceenimIoannem,dequodictum est quia signum fecit nullum, a mortuis potuisse resurgere, nullo attestante credebant Iesum autem approbatum aDeo virtutibus et signis cuius resurrectionem Angeli, apostoli, viri ac feminae praedicabant, non resurrexisse, sed furtim esse ablatum credere maluerunt: qui cum dicerent Ioannem resurrexisse a mortuis,et proptereavirtutesoperatasesseinillo,bene de virtute resurrectionis senserunt, quod maioris potentiae futuri sunt sancti, cum a mortuis resurrexerint, quam fuerunt cum carnisadhucinfirmitategravarentur.
Pseudo-Jerome: It goes on, "For His namewas spread abroad." For it is not right that acandle shouldbeplacedunderabushel."Andtheysaid," thatis,someofthemultitude,"thatJohntheBaptist was risen from the dead, and thereforemighty worksdoshewthemselvesforthinhim." Bede, in Marc., 2, 25: Here we are taught how great was the envy of the Jews. For, lo, they believethatJohn,ofwhomitwassaidthathedid no miracle, could rise from the dead, andthat, without the witness of any one. But Jesus, approved of God by miracles and signs, whose resurrection, Angles and Apostles, men and women, preached, they chose to believe was carried away by stealth, rather than supposethat Hehadrisenagain.Andthesemen,insayingthat John was risen from the dead, andthattherefore mighty works were wrought in him, had just thoughtsofthepowerof[p.113]theresurrection, formen,whentheyshallhaverisenfromthedead, shall have much greater power than they possessed when still weighed down by the weaknessoftheflesh. Therefollows:"Butotherssaid,thatitisElias." Theophylact: For John confuted many men,when
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Sequituraliiautemdicebant,quiaEliasest. Theophylactus: Confutabat enim multos

homines Ioannes quando dicebat: genimina viperarum. Sequitur alii autem dicebant, quiapropheta est,quasiunusexprophetis. Chrysostomus: Mihi quidem videtur hunc prophetam dicere de quo Moyses dixit: prophetamsuscitabitvobisDeusdefratribus vestris. Recte quidem sed quia manifeste dicere trepidabant: hic est Christus, Moysi utebantur voce, propriam suspicionem velantes,praepositorumsuorumtimore. Sequiturquoaudito,Herodesait:quemego decollavi Ioannem, hic a mortuisresurrexit. Per ironiam hoc Herodes expresse pronuntiat. Theophylactus: Vel aliter. SciensHerodes quodIoannemiustumexistentemsinecausa occiderat, credebat eum a mortuis resurrexisse, et quod ex resurrectione suscepissetmiraculorumoperationem. Augustinus de Cons. Evang:Inhisautem verbis Lucas Marco attestatur, ad hoc dumtaxat quod alii dixerint, non Herodes,
hesaid,"Yegenerationofvipers."
Itgoeson:"Butotherssaid,thatitisaprophet,or asoneoftheprophets." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Isseems to me that this prophet means that one ofwhom Mosessaid,"Godwillraiseupaprophetuntothee of thy brethren." [Deut 18:15] They were right indeed, but because they feared to sayopenly, This is the Christ, they used the voice ofMoses, veilingtheirownsurmisethroughfearoftheirrules. There follows: "But when Herod heardthereof,he said,ItisJohn,whomIbeheaded:heisrisenfrom thedead."Herodexpresslysaysthisinirony.
Theophylact: Or else, Herod, knowing that he without a cause had slain John, who was ajust man,thoughtthathehadrisenfromthedead,and hadreceivedthroughhisresurrectionthepowerof workingmiracles. Augustine, de Con. Even., ii, 43: But in these wordsLukebearswitnesstoMark,tothispointat least,thatothersandnotHerodsaidthatJohnhad
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IoannemsurrexissesedhaesitantemLucas, commemoravit Herodem, verbaque eiusita posuitdicentis:Ioannemegodecollavi.Quis autem est iste, de quo audio talia? Intelligendum est autem post hanc haesitationem confirmasse in animo suo quodabaliisdicebatur,cumaitpuerissuis, sicut Matthaeus narrat: hic est Ioannes Baptista, ipse surrexit a mortuis. Aut ita pronuntiandasunthaecverbauthaesitantem adhuc indicent praesertim quia et Marcus, qui superius dixerat ab aliis dictumfuisse, quodIoannesamortuisresurrexitinextremo tamen ipsum Herodem dixisse non tacet. Quem ego decollavi Ioannem, hic amortuis resurrexit. Quae item verba duobus modis pronuntiari possunt, ut aut confirmantis, aut dubitantisintelligantur.
risen but Luke had represented Herod as hesitating and has put down his words as if he said, "John have I beheaded, but who is thisof whom I hear such things?" [Luke 9:7] We must, however,supposethatafterthishesitationhehad confirmed in his own mind what others hadsaid, for he says to his children, as Matthewrelates, "This is John the Baptist, he has risen fromthe dead." [Matt 14:2] Or else these wordsaretobe spoken,soastoindicatethatheisstillhesitating, particularly as Mark who had said above that others had declared that John had risenfromthe dead, afterwards however is not silent as to Herod's plainly saying, "It is John, whom I beheaded: he is risen from the dead."Which wordsalsomaybespokenintwoways,eitherthey maybeunderstoodasthoseofamanaffirmingor doubting.
Lectio 4 17 , : 18
17.ForHerodhimselfhadsentforth and laid hold upon John, andbound himinprisonforHerodias'sake,his brother Philip's wife: for he had marriedher.[p.114]18.ForJohnhad said unto Herod, "It is not lawfulfor thee to have thy brother's wife."19.
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. 19 , : 20 , , , , . 21 , 22 , . , , : 23 [], . 24 , , . 25 , . 26
Therefore Herodias had a quarrel against him, and would have killed himbutshecouldnot20.ForHerod feared John, knowing that he wasa just man and an holy, andobserved him and when he heard him,hedid many things, and heard himgladly. 21. And when a convenientdaywas come, that Herod on his birthday made a supper to his lords, high captains,andchiefestatesofGalilee 22. And when the daughter of the saidHerodiascamein,anddanced, andpleasedHerodandthemthatsat with him, the king said unto the damsel,"Askofmewhatsoeverthou wilt,andIwillgiveitthee."23.Andhe sware unto her, "Whatsoever thou shaltaskofme,Iwillgiveitthee,unto thehalfofmykingdom."24.Andshe wentforth,andsaiduntohermother, "What shall I ask?" And shesaid, "The head of John the Baptist."25. And she came in straightway with haste unto the king, and asked, saying,"Iwillthatthougivemebyand byinachargertheheadofJohnthe Baptist." 26. And the king was exceeding sorry yet for his oath's sake, and for their sakes whichsat
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: 27 . 28 , . 29 .
sake, and for their sakes whichsat withhim,hewouldnotrejecther.27. And immediately the king sent an executioner, and commanded his headtobebrought:andhewentand beheadedhimintheprison,28.And brought his head in a charger, and gaveittothedamsel:andthedamsel gave it to her mother. 29.Andwhen the disciples heard of it, theycame andtookuphiscorpse,andlaiditin atomb.[p.115]
Theophylactus: Ex praemissis Marcus Evangelistaoccasionemsumens,hicdemorte commemorat praecursoris, dicens ipse enim Herodesmisit,actenuitIoannemetvinxiteum incarcere,propterHerodiademuxoremfratris suiquiaduxerateam. Beda:Vetusnarrathistoria,PhilippumHerodis maioris filium, sub quo dominus fugit in Aegyptum, fratrem huius Herodis, sub quo passus est Christus, duxisse Herodiadem
Theophylact: The Evangelist Mark, taking occasionfromwhatwentbefore,hererelatesthe death of the Forerunner, saying, "For Herod himself had sent forth and laid hold uponJohn, andboundhiminprisonforHerodias'sake,his brotherPhilip'swife:forhehadmarriedher." Bede:Ancienthistoryrelates,thatPhilip,theson ofHerodthegreat,underwhomtheLordfledinto Egypt, the brother of this Herod, under whom Christ suffered, married Herodias, thedaughter
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uxorem filiam regis Aretae, postea vero socerum eius, exortis quibusdam contra generumsimultatibus,tulissefiliamsuam,etin dolorem mariti prioris, Herodis inimici eius nuptiiscopulasse.ErgoIoannesBaptistaarguit HerodemetHerodiadem,quodillicitasnuptias fecerint, et non liceat, fratre viventegermano, illiusuxoremducere.
of king Aretas but afterwards, thathisfather-inlaw,aftercertaindisagreementshadarisenwith hisson-in-law,hadtakenhisdaughteraway,and, tothegriefofherformerhusband,hadgivenher in marriage to his enemy therefore Johnthe Baptist rebukes Herod and Herodias for contractinganunlawfulunion,andbecauseitwas notallowedforamantomarryhisbrother'swife duringhislifetime. Theophylact:Thelawalsocommandedabrother to marry his brother's wife, if he died without children but in this case there was adaughter, whichmadethemarriagecriminal.
Theophylactus: Alii autem dicunt, quod Philippus iam mortuus reliquerit ex sefiliam: quapropter non debebat Herodes fratris, quamvis defuncti, uxorem ducere. Lex enim praecipiebat quod frater uxorem fratris acciperet, cum defunctus prolemnonhaberet illiautemeratfilia,propterquoderantnuptiae sceleratae. Sequitur Herodias autem insidiabatur illi, et volebatoccidereeum,etnonpoterat.
Therefollows:"ThereforeHerodiashadaquarrel against him, and would have killedhimbutshe couldnot." Bede: For Herodias was afraid, lest Herod shouldrepentatsometime,orbereconciledto his brother Philip, and so the unlawfulmarriage bedivorced.
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Beda: Timebat enim Herodias ne Herodes aliquando resipisceret, vel Philippo fratri suo amicus fieret atque illicitae nuptiae repudio solverentur.
Sequitur Herodes autem metuebat Ioannem, quiasciebateumvirumiustumetsanctum. Glossa: Timebat, inquam, eum reverendo sciebat enim eum esse iustum, quoad homines, et sanctum, quoad Deum et custodiebat eum, ne scilicet ab Herodiade interficereturetauditoeomultafaciebat:quia putavit eum spiritu Dei loqui et libentereum audiebat: quia reputabat utilia quae abeo dicebantur. Theophylactus: Vide autem quantum operatur concupiscentiae rabies: quia cum Herodes tantam circa Ioannem habebat reverentiam,ettimorem,horumfitimmemor,ut suaefornicationiprovideret. Remigius super Matth: Libidinosa enim voluntas eum coegit in illum manum mittere quem sciebat iustum et sanctum. Ac perhoc daturintelligiquiaminuspeccatumfactumest eicausamaiorispeccati,secundumillud:quiin sordibusest,sordescatadhuc. Sequitur et cum dies opportunus accidisset, Herodes natalis sui coenam fecit principibus, ettribunis,etprimisGalilaeae.
Itgoeson:"ForHerodfearedJohn,knowingthat hewasajustman,andaholy." Gloss.:Hefearedhim,Isay,becauseherevered him, for he knew him to be just in hisdealings with men, and holy towards God, and he took care that Herodias should not slay him. "And when he heard him, he did manythings,"forhe thoughtthathespakebytheSpiritofGod,"and heard him gladly," because he consideredthat whathesaidwasprofitable. Theophylact:Butseehowgreatisthefuryoflust, for though Herod had such an awe and fearof John,heforgetsitall,thathemayministertohis fornication.
Remig.:Forhislustfulwilldrovehimtolayhands onamanwhomheknewtobejustandholy.And bythis,wemayseehowalessfaultbecamethe causetohimofagreaterasitissaid,"Hewhich isfilthy,lethimbefilthystill."[Rev22:11]
It goes on: "And when a convenient day was come,thatHerodonhisbirthdaymadeasupper to his lords, high captains, and chief estatesof
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Galilee." Beda: Soli mortalium Herodes et Pharao leguntur diem natalis sui gaudiis festivis celebrasse sed uterque rex infaustoauspicio festivitatem suam sanguine foedavit: verum Herodes tanto maiore impietate, quanto sanctum, et innocentem doctorem veritatis occiditethocprovotoacpetitionesaltatricis Bede: The only men [p. 116] whomwereadof, ascelebratingtheirbirthdayswithfestivejoysare Herod and Pharaoh, but each, with an evil presage,stainedhisbirthdaywithbloodHerod, however, with so much the greaterwickedness, asheslewtheholyandguiltlessteacheroftruth, and that by the wish, and at the instance ofa femaledancer. Fortherefollows:"Andwhenthedaughterofthe said Herodias came in, and danced, and pleased Herod and them that sat withhim,the kingsaiduntothedamsel,Askofmewhatsoever thouwilt,andIwillgiveitthee." Theophylact: For during the banquet, Satan danced in the person of the damsel, and the wickedoathiscompleted. For it goes on: "And he sware unto her, Whatsoever thou shalt ask of me, I will giveit thee,untothehalfofmykingdom." Bede:Hisoathdoesnotexcusehismurder,for perchance his reason for swearing was,thathe might find an opportunity for slaying, and ifshe
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Sequitur enim cumque introisset filia ipsius Herodiadis, et saltasset, etplacuissetHerodi, et simul recumbentibus, rex ait: pete ame quodvis,etdabotibi.
Theophylactus: Dum enim convivium fit, Satanas per puellam saltat, et iusiurandum perficitursceleratum Sequitur enim et iuravit illi: quia quidquid petierisdabotibi,licetdimidiumregnimei.
Beda: Non excusatur ab homicidio per iuramentum: ideo enim forte iuravit, ut occasionem inveniret occidendi et sipatris,
aut matris interitum postulasset, non utique concessissetHerodes. Sequitur quae cum exisset, dixit matrisuae: quid petam? At illa dixit: caput Ioannis Baptistae. Digno operi saltationis, dignum postulatursanguinispraemium. Sequitur cumque introisset statim cum festinatione ad regem, petivit dicens: volo ut protinus des mihi in disco caput Ioannis Baptistae. Theophylactus: Maligna mulier protinussibi caputIoannisdaripetit,ideststatiminillahora timebatenimneHerodesresipisceret.
had demanded the death of his father and mother,hesurelywouldnothavegrantedit. Itgoeson:"Andshewentforth,andsaiduntoher mother, What shall I ask? And she said, The headofJohntheBaptist."Worthyisbloodtobe askedastherewardofsuchadeedasdancing. It goes on: "And she came in straightwaywith haste,&c."
Theophylact:Themalignantwomanbegsthatthe headofJohnbegiventoherimmediately,thatis, at once, in that very hour, for she fearedlest Herodshouldrepent. There follows: "And the king was exceeding sorry." Bede:ItisusualwithScripture,thatthehistorian should relate events as they werethenbelieved byall,thusJosephiscalledthefatherofJesusby Mary herself. So now also Herod is said tobe "exceeding sorry," for so the gueststhought, since the hypocrite bore sadness on his face, whenhehadjoyinhisheartandheexcusesthe
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Sequituretcontristatusestrex.
Beda: Consuetudinis est Scripturarum ut opinionem multorum sic narret historicus, quomodoeotemporeabomnibuscredebatur: sicut et Ioseph ab ipsa quoque Maria appellatur pater Iesu ita et nunc Herodes dicitur contristatus, quia hoc discumbentes putabant: dissimulator enim mentis tristitiam
praeferebat in facie, cum laetitiam haberetin mente scelusque excusat iuramento, ut sub occasionepietatisimpiusfieretunde Sequiturpropteriusiurandum,etproptersimul discumbentesnoluiteamcontristare.
wickednessbyhisoath,thathemightbeimpious underpretenceofpiety.
Wherefore there follows: "For his oath'ssake, andfortheirsakeswhosatwithhim,hewouldnot rejecther." Theophylact:Herodnotbeinghisownmaster,but fulloflust,fulfilledhisoath,andslewthejustman it would have been better however tobreakhis oath,thantocommitsogreatasin. Bede:Inthatagainwhichisadded,"Andfortheir sakeswhosatwithhim,"hewishestomakeall partakersin[p.117]hisguilt,thatabloodyfeast mightbesetbeforeluxuriousandimpureguests. Wherefore it goes on: "But sending an executioner, he commanded his head to be broughtinacharger." Theophylact: 'Spiculator' is the name for the public servant commissioned to put men to death. Bede: Now Herod was not ashamed to bring before his guests the head ofamurderedman butwedonotreadofsuchanactofmadnessin
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Theophylactus: Herodes quidem non sui compos,sedvoluptuosusiusiurandumimplevit, et iustum interemit. Decebat autem magisin hocperiurare,etnontantumscelusoperari. Beda: Quod autem subdit, et proptersimul recumbentes, vult omnes sceleris sui esse consortes, ut in luxurioso, impuroqueconvivio cruentaeepulaedeferrenturundesequitursed, misso spiculatore, praecepit afferri caput Ioannisindisco.
Theophylactus:Spiculatorcarnifexdicitur,qui constituituradhominesinterficiendum.
Beda:NonautemHerodempuduitcaputoccisi hominis ante convivas inferre. Pharaoveronil talis vesaniae commisisse legitur. Exutroque
tamen exemplo probatur utilius esse nobis diem mortis futurae timendo et casteagendo saepius in memoriam revocare, quam diem nativitatisluxuriandocelebrare.Homoenimad laborem nascitur in mundo, et electi ad requiempermortemtranseuntemundo.
Pharaoh. From both examples, however, itis provedtobemoreuseful,oftentocalltomindthe coming day of our death, by fear andbyliving chastely, than to celebrate the day of ourbirth withluxury.Formanisbornintheworldtotoil,but the elect pass by death out of the worldto repose. Itgoeson:"Andhebeheadedhiminprison,&c."
Sequitur et decollavit eum in carcereetattulit caput eius in disco, et dedit illud puellae,et puelladeditmatrisuae. Gregorius Moralium: Non sine gravissima admiratione perpendo, quod ille prophetiae spiritu intra matris uterum impletus, quointer natosmulierumnemomaiorsurrexit,abiniquis incarceremmittitur,etpropuellaesaltucapite truncatur, et vir tantae severitatis pro usu turpium moritur. Numquid credimus aliquid fuissequodineiusvita,illasicdespectamors tergeret?Sedquandoillevelincibopeccavit, quilocustassolummodo,etmelsilvestreedit? Quando conversatione sua offendere potuit, qui de eremo non recessit? Quid est quod omnipotens Deus sic vehementer in hoc saeculo despicit quos sic sublimiter ante saecula elegit? Nisi hoc quod pietatifidelium patet:quoniamidcircosiceospremitininfimis, quia videt quomodo remuneret in summiset
Greg., Mor., 3, 7: I cannot, without the greatest wonder,reflectthathe,whowasfilledeveninhis mother's womb with the spirit of prophecy, and who was the greatest that had arisenamongst those born of women, is sent into prison by wicked men, is beheaded for the dancingofa girl, and though a man of so greatausterity, meetsdeaththroughsuchafoulinstrument.Are we to suppose that there was somethingevilin his life, to be wiped away by so ignominiousa death? When, however, could he commit asin eveninhiseating,whosefoodwasonlylocusts, and wild honey? How could he offend inhis conversation,whoneverquittedthewilderness? How is it that Almighty God so despisesinthis life those whom He has so sublimelychosen beforeallages,ifitbenotforthereason,which
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foras usque ad despecta deicit, quiaintus usque ad incomprehensibilia perducit. Hinc ergounusquisquecolligat,quidillicpassurisint quosreprobat,sihicsiccruciatquosamat.
is plain to the piety of the faithful, thatHethus sinks them into the lowest place, becauseHe sees how He is rewarding them in thehighest, and outwardly He throws them down amongst things despised, because inwardly He draws them up even to incomprehensible things. Let each then infer from this what theyshallsuffer, whom He rejects, if He so grieves thosewhom Heloves. There follows: "And when his disciplesheardof it,theycameandtookuphiscorpse,andlaiditin atomb." Bede: Josephus relates, that John wasbrought bound into the castle of Macheron, and there slainandecclesiasticalhistorysays[Theodoret, Hist., Eccles., 3, 3] that he was buriedin Sebaste, a city of Palestine, once called Samaria.ButthebeheadingofJohntheBaptist signifiesthelesseningofthatfame,bywhichhe wasthoughttobeChrist[p.118]bythepeople, astheraisingofourSaviouronthecrosstypifies theadvanceofthefaith,inthatHeHimself,who was first looked upon as a prophet bythe multitude,wasrecognizedastheSonofGodby allthefaithfulwhereforeJohn,whowasdestined todecrease,wasbornwhenthedaylightbegins to wax short but the Lord at that seasonofthe
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Sequitur quo audito discipuli eiusvenerunt,et tulerunt corpus eius, et posuerunt illud in monumento. Beda: Narrat Iosephus, vinctum Ioannem in castellum Macheronta adductum, ibique truncatum narrat vero ecclesiastica historia sepultum eum in Sebaste Palaestinae urbe, quae quondam Samaria dicta est.Decollatio autemIoannis,minorationemfamaeillius,qua Christus a populo credebatur, insinuat, sicut exaltatio salvatoris in crucem profectum designabatfidei:quiaetipsequipriusaturbis propheta esse credebatur, Dei filiusacunctis fidelibus est agnitus: unde Ioannes quem oportebat minui, cum diurnum lumen decrescere incipit natus est dominusautem eotemporeanniquodiescrescereincipit.
yearinwhichthedaybeginstolengthen. Theophylactus: Mystice autem Herodes,qui interpretatur pelliceus, populus estIudaeorum qui habebat uxorem, scilicet inanemgloriam, cuius filia saltat, et movetur etiam nunccirca Iudaeos,scilicetfalsusintellectusScripturarum: decapitaverunt siquidem Ioannem, idest verbum propheticum, et sine capite Christo habenteum. Theophylact:Inamysticalway,however,Herod, whosenamemeans,'ofskin,'isthepeopleofthe Jews, and the wife to whom he waswedded means vain glory, whose daughter even now encircles the Jews with her dance, namely, a false understanding of the Scriptures they indeed beheaded John, that is, the word of prophecy, and hold to him without Christ,his head. Pseudo-Jerome: Or else, the head of the law, whichisChrist,iscutofffromHisownbody,that is, the Jewish people, and is giventoaGentile damsel, that is, the Roman Church, andthe damselgivesittoheradulterousmother,thatis, tothesynagogue,whointheendwillbelieve.The bodyofJohnisburied,hisheadisputinadish thusthehumanLetteriscoveredover,theSpirit ishonoured,andreceivedonthealtar.
Hieronymus:Velaliter.Caputlegis,quodest Christus,decorporeabscinditurproprio,idest Iudaico populo et datur gentili puellae,idest Romanae Ecclesiae, et puella dat matrisuae adulterae, idest synagogae crediturae infine. Corpus Ioannis sepelitur, caput in disco collocatur: littera humata tegitur, spiritus in altarihonoraturetsumitur.
Lectio 5 30 ,
30. And the Apostles gathered themselvestogetheruntoJesus,andtold Himallthings,bothwhattheyhaddone,

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. 31 , ' . , . 32 ' . 33 , . 34 , ' , .
and what they had taught. 31. AndHe said unto them, "Come ye yourselves apart into a desert place, and rest a while:" for there were many comingand going, and they had no leisuresomuch as to eat. 32. And they departed intoa desert place by ship privately. 33. And the people saw them departing, and manyknewHim,andranafootthitherout ofallcities,andoutwentthem,andcame togetheruntoHim.34.AndJesus,when Hecameout,sawmanypeople,andwas moved with compassion toward them, becausetheywereassheepnothavinga shepherd: and He began to teachthem manythings.[p.119]
Glossa: Postquam Evangelista narravit mortem Ioannis, narrat ea quae Christus cum suis discipulis post mortem Ioannis egerit, dicens et convenientes apostoliad Iesum, renuntiaverunt ei omnia quae egerantetdocuerant.
Gloss.: The Evangelist, after relating the deathof John,givesanaccountofthosethingswhichChrist didwithHisdisciplesafterthedeathofJohn,saying, "And the Apostles gathered themselves together unto Jesus, and told Him all things, both whatthey haddone,andwhattheyhadtaught."
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Hieronymus:Adlocumenimundeexeunt flumina, revertuntur. Deo semper referunt gratiasmissisuperhisquaeacceperant.
Pseudo-Jerome:Fortheyreturntothefountain-head whencethestreamsflowthosewhoaresentbyGod, always offer up thanks for those things whichthey havereceived. Theophylact:Letusalsolearn,whenwearesenton anymission,nottogofaraway,andnottooverstep theboundsoftheofficecommitted,buttogooftento him,whosendsus,andreportallthatwehavedone andtaughtforwemustnotonlyteachbutact. Bede:NotonlydotheApostlestelltheLordwhatthey themselves had done and taught, but also Hisown andJohn'sdisciplestogethertellHimwhatJohnhad suffered,duringthetimethattheywereoccupiedin teaching,asMatthewrelates.
Theophylactus: Discamus autem etnos cum in ministerium aliquod mittimur, non elongari, et ultra commissum officiumnon efferrisedmittentemvisitareetrenuntiare eiomniaquaeegimusetdocuimus. Beda:Nonenimsolumoportetdocere,sed facere.Nonsolumautemquaeipsiegerant et docuerant, apostoli domino renuntiant sed etiam quae Ioannes, eis in docendo occupatis, sit passus, et sui, et Ioannis discipuli domino renuntiant, sicut Matthaeusdescribit. Sequitur et ait illis: venite seorsum in desertumlocum,etrequiescitepusillum. Augustinus de Cons. Evang: Hoc continuo post Ioannis passionem factum esse commemorat: unde post haecfacta sunt illa quae primo narrata sunt,quibus motus Herodes dixit: hic est Ioannes
It goes on: "And He said to them, Come ye yourselvesapart,&c." Augustine,deCon.Evan.,2,45:Thisissaidtohave takenplace,afterthepassionofJohn,thereforewhat is first related took place last, for it was bythese events that Herod was moved to say,"ThisisJohn theBaptist,whomIbeheaded."
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Baptistaquemegodecollavi. Theophylactus: In desertum autem recedit locum propter humilitatem. Quiescere autem facit Christus suos discipulos, ut addiscant praepositi, quod quilaborantinopereetsermone,requiem promerentur, et quod non debentcontinue laborare. Beda: Quae autem necessitas fuerit concedendae requiei discipulis, ostendit cum subdit erant enim qui veniebant et redibantmultietnecspatiummanducandi habebant: ubi temporis illius felicitas de labore docentium simul, et discentium studiodemonstratur. Sequituretascendentesinnavimabierunt in desertum locum seorsum. Nondiscipuli soli,sedassumptodominoascendentesin navim locum petiere desertum, ut Matthaeusdemonstrat.Tentatautemfidem turbarum: petendo enim solitudinem, an sequicurentexplorat:illisequendo,etnon in iumentis, aut vehiculis diversis sed proprio labore pedum, quantam salutis suaecuramgerant,ostendunt.
Theophylact: Again, He goes into a desert place from His humility. But Christ makes Hisdisciples rest,thatmenwhoaresetoverothersmaylearn,that theywholabourinanyworkorintheworddeserve rest,andoughtnottolabourcontinually.
Bede:HowarosethenecessityforgivingresttoHis disciples,Heshews,whenHeadds,"Fortherewere manycomingandgoing,andtheyhadnoleisureso muchastoeat"wemaythenseehowgreatwasthe happiness of that time, both from the toil ofthe teachers,andfromthediligenceofthelearners.
Itgoeson:"Andembarkinginaship,theydeparted into a desert place privately." The disciplesdidnot enterintotheshipalone,buttakinguptheLordwith them,theywenttoadesertplace,asMatthewshews. [Matt14]HereHetriesthefaithofthemultitude,and by seeking a desert place He would see whether theycaretofollowHim.AndtheyfollowHim,andnot on horseback, nor in carriages, but laboriously comingonfoot,theyshewhowgreatistheiranxiety fortheirsalvation.
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Sequitur et viderunt eos abeuntes, et cognoverunt multi, et pedestres de omnibus civitatibus cucurrerunt illuc, et praevenerunt eos. Dum pedestres eos praevenissedicuntur,ostenditurquianonin aliam maris, sive Iordanis ripam navigio pervenerunt discipuli cum domino, sed proxima eiusdem regionis loca adierunt, quo etiam indigenae pedestres poterant praevenire. Theophylactus: Ita tu Christum non expectans quod ipse revocet, sed praecurrenseum,praevenias. Sequitur et exiens vidit turbam multam Iesus,etmisertusestsupereos,quiaerant sicut oves non habentes pastorem. Pharisaei lupi existentes rapaces, non pascebant populum, sed devorabant: propter hoc ad Christum verum congregantur pastorem qui tradidit illis cibum spiritualem, scilicet verbi Deiunde sequitur et coepit eos docere multa. Videns enim eos qui miraculorum occasione eum sequebantur prae longitudine viae fessos, eorum misertus, voluiteorumsatisfacerevoluntati,docendo
Therefollows:"Andthepeoplesawthemdeparting, andmanyknewHim,andranafoot[p.120]thitherout of all cities, and outwent them." In sayingthatthey outwent them on foot, it is provedthatthedisciples withtheLorddidnotreachtheotherbankofthesea, oroftheJordan,buttheywenttothenearestplaces ofthesamecountry,wherethepeopleofthoseparts couldcometothemonfoot.
Theophylact: So do thou not wait for Christ tillHe Himself call you, but outrun Him, andcomebefore Him. There follows: "And Jesus when He came outsaw many people, and was moved with compassion towards them, because they were assheephaving noshepherd."ThePhariseesbeingraveningwolves didnotfeedthesheep,butdevouredthemforwhich reason they gather themselves to Christ, the true Shepherd,whogavethemspiritualfood,thatis,the wordofGod.Whereforeitgoeson:"AndHebegan to teach them many things." For seeingthatthose who followed Him on account of Hismiracleswere tiredfromthelengthoftheway,Hepitiedthem,and wishedtosatisfytheirwishbyteachingthem.
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eos. Beda: Matthaeus dicit, quod curavit languidos eorum: hoc est enim veraciter pauperum misereri, eis veritatis viam docendo aperire, et molestias corporis auferre. Hieronymus: Mystice autem seorsum ducit dominus quos elegit, ut inter malos viventes, mala non intendant, ut Lot in Sodomis,etIobinterraHus,etAbdiasin domoAchab. Beda: Derelicta etiam Iudaea, indeserto Ecclesiae praedicatores sancti, qui apud Iudaeostribulationumsarcinapremebantur, de gratia fidei gentibus collata requiem nactisunt. Hieronymus:Pusillatamenesthicsanctis requies, longus labor sed postea dicitur illis ut requiescant a laboribus suis.Sicut autem in arca Noe animalia quae intus erant,forismittebantur,etquaeforiserant, intro erumpebant sic agitur in Ecclesia: Iudasrecessit,latroaccessit.Sedquamdiu recediturafideinEcclesia,nonestrequies
Bede,inMarc.,2,26:MatthewsaysthatHehealed their sick, for the real way of pitying the poor isto opentothemthewayoftruthbyteachingthem,and totakeawaytheirbodilypains.
Pseudo-Jerome: Mystically, however, the Lordtook apart those whom He chose, that thoughliving amongstevilmen,theymightnotapplytheirmindsto evil things, as Lot in Sodom, Job in thelandofUz, andObadiahinthehouseofAhab. Bede,inMarc.,2,25:LeavingalsoJudaea,theholy preachers,inthedesertoftheChurch,overwhelmed bytheburdenoftheirtribulationsamongsttheJews, obtainedrestbytheimpartingofthegraceoffaithto theGentiles. Pseudo-Jerome:Littleindeedistherestofthesaints here on earth, long is their labour, butafterwards, theyarebiddentorestfromtheirlabours.Butasin the ark of Noah, the animals that were withinwere sentforth,andtheythatwerewithoutrushedin,sois itintheChurch,Judaswent,thethiefcametoChrist. But as long as men go back from the faith,the Church can have no refuge from grief forRachel
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sine moerore: Rachel enim ploransfilios suos noluit consolari. Non est etiamhoc convivium,inquobibiturvinumnovumcum cantabitur canticum novum ab hominibus novis, cum mortale hoc induerit immortalitatem. Beda: Christum autem petentem deserta gentium, multae fidelium catervae relictis moenibus priscae conversationis sequuntur.
weeping for her children would not becomforted. Moreover,thisworldisnotthebanquet,inwhichthe newwineisdrank,whenthenewsongwillbesung bymenmadeanew,whenthismortalshallhaveput onimmortality.
Bede,inMarc.,2,26:ButwhenChrist[p.121]goes to the deserts of the Gentiles, many bands ofthe faithfulleavingthewallsoftheircities,thatistheirold mannerofliving,followHim.
Lectio 6 35 , : 36 , . 37 , . ,
35.Andwhenthedaywasnowfarspent, His disciples came unto Him, andsaid, "Thisisadesertplace,andnowthetime is far passed: 36. Send themaway,that theymaygointothecountryroundabout, andintothevillages,andbuythemselves bread: for they have nothing to eat."37. He answered and said unto them,"Give yethemtoeat."AndtheysaiduntoHim, "Shall we go and buy two hundred pennyworth of bread, and give themto eat?"38.Hesaithuntothem,"Howmany loaveshaveye?goandsee."Andwhen
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38 , . , , . 39 . 40 . 41 [] , . 42 : 43 .
they knew, they say, "Five, and two fishes."39.AndHecommandedthemto makeallsitdownbycompaniesuponthe green grass. 40. And they sat downin ranks,byhundreds,andbyfifties.41.And when He had taken the five loavesand the two fishes, He looked up toheaven, and blessed, and brake the loaves,and gave them to His disciples tosetbefore them and the two fishes divided He amongthemall.42.Andtheydidalleat, and were filled. 43. And they took up twelve baskets full of the fragments,and ofthefishes.44.Andtheythatdideatof theloaveswereaboutfivethousandmen.
Theophylactus: Praeponens dominus quod utilius est, scilicet cibum sermonis Dei, deinde etiam corporalem cibum
Theophylact: The Lord, placing before them, first, whatismostprofitable,thatis,thefoodofthewordof God,afterwardsalsogavethemultitudefoodfortheir

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praebuit turbae ad cuius narrationem Evangelista accedit, dicens et cumiam hora multa fieret, accesserunt discipuli eiusdicentes:desertusestlocushic. Beda:Horammultamvespertinumtempus dicit unde Lucas dicit: dies autem coeperatdeclinare. Theophylactus: Vide autem quomodo discipuli Christi circa hominum amorem proficiunt:turbarumenimmisertiaccedunt ad Christum, et pro eis intercedunt. Dominus autem tentavit eos si eius virtutem tantam esse cognoverant quod turbas pascere posset unde sequitur et respondensaitillis:dateeismanducare. Beda: Provocat etiam apostolos, hoc dicens,adfractionempanis,utillissenon habere testantibus magnitudo signinotior fieret. Theophylactus: Discipuli autem arguebanteumtamquamignorantemquid illis esset necessarium ad tantam multitudinem turbarum pascendam: unde turbatirespondent
bodies in beginning to relate which, theEvangelist say,"Andwhenthe[p.122]daywasnowfarspent, His disciples came unto Him, and said, Thisisa desertplace. Bede:Thetimebeingfarspent,pointsoutthatitwas evening. Wherefore Luke says, "But the dayhad beguntodecline." Theophylact:Seenow,howthosewhoaredisciples of Christ grow in love to man, for they pitythe multitudes,andcometoChristtointercedeforthem. But the Lord tried them, to see whether theywould knowthatHispowerwasgreatenoughtofeedthem. Wherefore it goes on: "He answered andsaidunto them,Giveyethemtoeat."
Bede: By these words He calls on HisApostles,to breakbreadforthepeople,thattheymightbeableto testifythattheyhadnobread,andthusthegreatness ofthemiraclemightbecomemoreknown. Theophylact:ButthedisciplesthoughtthatHedidnot knowwhatwasnecessaryforthefeedingofsolarge a multitude, for their answer shews that they were troubled.
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Sequitur enim et dixerunt ei: euntes emamus ducentis denariis panes, et dabimusillismanducare. Augustinus de Cons. Evang: Hoc Philippus apud Ioannem respondet sed Marcus a discipulis responsum esse commemorat volens intelligi hoc ex ore ceterorum Philippum respondisse quamquam et pluralem numerum pro singulariusitatissimeponerepotuerit. Sequitur et dicit eis: quotpaneshabetis? Ite, et videte. Hoc a domino factumesse ceteriEvangelistaepraetermiserunt. Sequitur et cum cognovissent, dicunt: quinque, et duos pisces. Quod Andreas apud Ioannem de quinque panibus, et duobus piscibus suggesserat, hocceteri Evangelistae pluralem numerum pro singulari ponentes, ex discipulorum personaretulerunt. Sequitur et praecepit illis ut accumbere facerent omnes secundum contubernia super viride faenum. Et discubuerunt in
For it goes on, "And they said unto Him, Letusgo andbuytwohundredpennyworthofbread,andgive themtoeat." Augustine,deCon.Evan.,2,46:ThisintheGospelof JohnistheanswertoPhilip,butMarkgivesitasthe answer of the disciples, wishing ittobeunderstood thatPhilipmadethisanswerasamouthpieceofthe othersalthoughhemightputthepluralnumberforthe singular,asisusual.
It goes on: "And He saith unto them, Howmany loaveshaveye?goandsee."TheotherEvangelists passoverthisbeingdonebytheLord. Itgoeson:"Andwhentheyknew,theysay,"Five,and two fishes." This, which was suggested byAndrew, as we learn from John, the otherEvangelists,using thepluralforthesingular,haveputintothemouthof thedisciples.
Itgoeson,"AndHecommandedthemtomakeallsit downbycompaniesuponthegreengrass,andthey satdowninranksbyhundredsandbyfifties."Butwe

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partes per centenos et quinquagenos. Quod autem Lucas dicit quinquagenos iussos esse discumbere, Marcus vero quinquagenos et centenos, ideo nonhoc movet,quiaunuspartemdicit,altertotum: qui enim de centenis retulit, hoc retulit quodillepraetermisit. Theophylactus: Per hoc autem datur intelligi, quod separatim discubuerunt per partesetpartes:quodenimhicdiciturper contubernia, in Graeco geminate dicitur, symposiasymposiahocest,perdistributa convivia. Sequitur et acceptis quinque panibus et duobus piscibus, intuens in caelum, benedixit, et fregit panes, et dedit discipulis, ut ponerent ante eos et duos piscesdivisitomnibus. Chrysostomus in Matth:Decenterautem in caelum aspexit: quia indesertomanna accipientes Iudaei, de Deo dicere attentaverunt: numquid poterit dare panem?Neverohoccontingat,antequam faceret, ad patrem retulit quod erat facturus.
need not be perplexed, though Luke says that they were ordered to sit down by fifties, and Mark by hundreds and fifties, for one has mentioned apart, the other the whole. Mark, who mentions the hundreds,fillsupwhattheotherhasleftout.
Theophylact:Wearegiventounderstandthattheylay downinparties,separatefromoneanother,forwhat istranslatedbycompanies,isrepeatedtwiceoverin the Greek, as though it were by companiesand companies.
It goes on, "And when He had takenthefiveloaves andthe[p.123]twofishes,Helookeduptoheaven, andblessed,andbroketheloaves,andgavethemto Hisdisciplestosetbeforethem:andthetwofishes dividedHeamongthemall." Chrys.,Vict.Ant.eCat.inMarc.,seeHom.inMatt., 49: Now it was with fitness that He looked upto heaven, for the Jews, when receiving manna in the desert, presumed to say of God, "Can he give bread?"[Ps78:20]Topreventthis,therefore,before Heperformedthemiracle,HereferredtoHisFather whenHewasabouttodo.
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Theophylactus:Intueturetiamincaelum, ut nos instrueret a Deo petere escam,et non a Diabolo, sicut faciunt illi quialienis iniuste laboribus nutriuntur. Ex hoc etiam turbis tunc innuit quod non esset Deo contrarius,sedDeuminvocaret.Datautem panem discipulis apponendum turbis, ut tractando panem non dubium, sed miraculumvideatur. Sequitur et manducaverunt omnes, et saturati sunt. Et sustulerunt reliquias fragmentorum duodecim cophinos. Duodecim cophini superabundant fragmentorum, ut quolibet apostolorum unum cophinum super humerum apportante, ineffabile miraculum videatur. Superabundantis enim virtutis erat non solumtothominespascere,sedettantam superabundantiam relinquere fragmentorum: Moyses enim etsi manna dabat, secundum uniuscuiusque necessitatem illud largiebatur, superfluum vero vermibus scaturiebat Elias etiam viduam pascens, quantum ei erat sufficiens tribuebat Iesus vero tamquam dominussuperabundanteroperabatur.
Theophylact:Healsolooksuptoheaven,thatHemay teachustoseekourfoodfromGod,andnotfromthe devil, as they do who unjustly feed on othermen's labours.BythisalsoHeintimatedtothecrowd,that He could not be opposed to God, sinceHecalled uponGod.AndHegivesthebreadtoHisdisciplesto set before the multitude, that by handlingthebread, theymightseethatitwasanundoubtedmiracle.
Itgoeson:"Andtheydidalleat,andwerefilled:and they took up twelve baskets full of the fragments." Twelve baskets of fragments remained overand above, that each of the Apostles, carryingabasket on his shoulder, might recognise theunspeakable wonder of the miracle. For it was a proofof overflowingpowernotonlytofeedsomanymen,but also to leave such a superabundance offragments. EventhoughMosesgavemanna,yetwhatwasgiven to each was measured by his necessity, andwhat was over and above was overrun withworms.Elias also fed the woman, but gave her just whatwas enoughforherbutJesus,beingtheLord,makesHis giftswithsuperabundantprofusion.
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Beda:Mysticeautemdiedeclinataturbas esurientes salvator reficit: quia vel fine saeculorum propinquante, vel cum sol iustitiae pro nobis occubuit, a spiritualis inediae sumus tabe salvati. Provocat apostolos ad fractionem panis,insinuans quod quotidie per eos ieiuna suntcorda nostra pascenda, eorum scilicet litteriset exemplis. Per quinque panes, quinque Mosaicae legis libri per duos pisces, Psalmisuntetprophetaefigurati. Theophylactus: Vel duo pisces sunt piscatorumsermones,scilicetepistolaeet Evangelium. Beda: Quia vero quinque suntexterioris hominis sensus, quinque millia viri dominum secuti designant eos qui in saeculari adhuc habitu positiexterioribus beneutinoverunt.
Bede: Again, in a mystical sense, the Saviour refreshes the hungry crowds at the day's decline, because, either now that the end of the world approaches,ornowthattheSonofjusticehassetin death for us, we are saved from wasting awayin spiritual hunger. He calls the Apostles toHimatthe breaking of bread, intimating that daily by themour hungry souls are fed, that is, by their lettersand examples. By the five loaves are figured theFive BooksofMoses,bythetwofishes,thePsalmsand Prophets. Theophylact:Orthetwofishesarethediscoursesof fishermen,thatis,theirEpistlesandGospel.
Bede: [ed. note: The same application to thefive senses is found in Origen in Matt. 14, 17,andSt. AmbroseinLuc.,6,80.Thelatter,probably,wasthe source from which Bede borrowed it, as in bothit formsaportionofacomparisonbetweenthismiracle and that of the four thousand being fedwithseven loaves,inwhichthelatteraresaidtobeatypeofthe Christian, who has given up externalthings.Origen, Hom. 3 in Leviticus lays it down asaprinciple,that the number five is almost always taken forthefive sense in Scripture.] There are five senses inthe outward man [p. 124] which shews that bythefive thousand men are meant those who, living in the
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world, know how to make a good use ofexternal things. Gregorius Moralium: Diversi convivantium discubitus distinctiones Ecclesiarum, quae unam Catholicam faciunt, designant. Iubilaei autem requies quinquagenariinumerimysteriocontinetur et quinquagenarius bis ducitur, ut ad centenariumperveniatur.Quiaergopriusa malo quiescitur opere, ut post anima plenius quiescat in cognitione, alii quinquagenarii,aliicentenidiscumbunt. Greg.,Mor.16,55:Thedifferentranksinwhichthose whoateliedown,markoutthediverschurcheswhich makeuptheoneCatholic.[ed.note:Thenumberfifty isconnectedwithrestfromsin,orremission,withan allusiontotheJubileeandtoPentecostbyOrigenin Matt.Tom.xi.3,andbySt.AmbroseAp.David8.On number a hundred, as the recognized symbol of perfection,seeBenedictineNote]ButtheJubileerest iscontainedinthemysteryofthenumberfifty,andfifty mustbedoubledbeforeitreachesuptoahundred. As then the first step is to rest from doingevil,that afterwards the soul may rest more fully fromevil thoughts,someliedowninpartiesoffifty,othersofa hundred. Bede: Again, those men lie down ongrassandare fedbythefoodoftheLord,whohavetroddenunder foot their concupiscences by continence, and apply themselves diligently to hear and fulfil thewordsof God.[ed.note:seeAureaCatenainMatthew,p.537] TheSaviour,however,doesnotcreateanewsortof foodforwhenHecameinthefleshHepreachedno other things than were predicted, but shewed how pregnantwithmysteriesofgracewerethewritingsof the Law and the Prophets. He looks up to heaven, that He may teach us that there we must look for
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Beda:Superfaenumautemdiscumbentes dominicis pascuntur alimentis, qui per continentiam calcatis concupiscentiis, audiendis implendisque Dei verbis operam impendunt. Salvator autem non nova creat cibaria: quia veniens in carne non alia quam quae praedicata sunt praedicat sed legis, et prophetarum scriptaquamgravidasintmysteriisgratiae demonstrat.Intueturincaelum,utibilucem doceatessequaerendam.Frangit,etante
turbas ponenda distribuit discipulis: quia sacramentaprophetiaesanctisdoctoribus, qui haec toto orbe praedicent,patefecit. Quod turbis superest, a discipulistollitur: quia secretiora mysteria, quae arudibus capinequeunt,nonnegligenteromittenda, sed sunt inquirenda perfectis. Nam per cophinosduodecimapostoli,etsequentes doctores figurantur, foris quidem hominibusdespecti,sedintussalutariscibi reliquiis cumulati. Constat enim cophinis operaserviliagerisolere.
grace.Hebreaksanddistributestothedisciplesthat they may place the bread before themultitudes, becauseHehasopenedthemysteriesofprophecyto holy doctors, who are to preach them tothewhole world. What is left by the crowd is taken up bythe disciples,becausethemoresacredmysteries,which cannot be received by the foolish, are not tobe passedbywithnegligence,buttobeinquiredintoby the perfect. For by the twelve baskets,theApostles and the following Doctors are typified, externally indeeddespisedbymen,butinwardlyfullofhealthful food. For all know that carrying baskets isapartof theworkofslaves. Pseudo-Jerome: Or, in the gathering of the twelve basketsfulloffragments,issignifiedthetime,when they shall sit on thrones, judging all who areleftof Abraham, Isaac, and Jacob, the twelve tribes of Israel,whentheremnantofIsraelshallbesaved.[p. 125]
Hieronymus:Velduodecimcophinipleni fragmentis colliguntur, cum sedent super thronos iudicantes duodecim tribusIsrael, qui sunt fragmenta Abraham, Isaac et Iacob, quando ex Israel reliquiae salvae fient.
Lectio 7 44 [ ] . 45
45.AndstraightwayHeconstrainedHis disciplestogetintotheship,andtogo totheothersidebeforeuntoBethsaida, whileHesentawaythepeople.46.And

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, . 46 . 47 , . 48 , , : . 49 , : 50 . ' , , , : . 51 , . [ ] , 52 , ' .
when He had sent them away, He departed into a mountain to pray.47. And when even was come, the ship was in the midst of the sea, and He alone on the land. 48. And Hesaw themtoilinginrowingforthewindwas contraryuntothem:andaboutthefourth watch of the night He cometh unto them,walkinguponthesea,andwould have passed by them. 49. But when they saw Him walking upon thesea, theysupposedithadbeenaspirit,and criedout:50.FortheyallsawHim,and were troubled. And immediately He talked with them, and saith untothem, "Beofgoodcheer:itisIbenotafraid." 51.AndHewentupuntothemintothe ship and the wind ceased: andthey were sore amazed in themselves beyond measure, and wondered. 52. Fortheyconsiderednotthemiracleof the loaves: for their heart was hardened.
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Glossa: Dominus quidem in miraculo panum, quod esset conditor rerumostendit, nunc autem ambulando super undas, quod haberet corpus ab omnium peccatorum gravedine liberum edocuit et in placando ventos, undarumque rabiem sedando, quod elementis dominaretur monstravit unde dicitur et statim coegit discipulos suos ascenderenavim,utpraecederenteumtrans fretum ad Bethsaidam, dum ipsedimitteret populum. Chrysostomus:Dimittitquidempopulumin benedictione, et aliquibus curationibus. Coegit autem discipulos, quia non defacili abeopoterantseparariethocquidemtum propter nimium affectum quem ad eum habebant,tumquiasollicitabanturqualiterad eosveniret.
Gloss.: The Lord indeed by the miracle ofthe loavesshewedthatHeistheCreatoroftheworld: butnowbywalkingonthewavesHeprovedthatHe hadabodyfreefromtheweightofallsin,andby appeasing the winds and by calming the rageof thewaves,HedeclaredHimselftobetheMasterof the elements. Wherefore it is said, "And straightwayHeconstrainedHisdisciplestogetinto the ship, and to go to the other side beforeunto Bethsaida,whileHesentawaythepeople."
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He dismissesindeedthepeoplewithHisblessingand withsomecures.ButHeconstrainedHisdisciples, because they could not without pain separate themselvesfromHim,andthat,notonlyonaccount oftheverygreataffectionwhichtheyhadforHim, butalsobecausetheywereatalosshowHewould jointhem. Bede,inMarc.,2,27:Butit[p.126]iswithreason that we wonder how Mark says, that after the miracleoftheloavesthedisciplescrossedthesea of Bethsaida, when Luke relates thatthemiracle was done in the parts of Bethsaida [Luke9:10],
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Beda:MeritoautemmovetquomodoMarcus dicat, peracto miraculo panum, discipulos venisse trans fretum ad Bethsaidam, cum videatur Lucas dicere, quod in locis Bethsaidaefactumfueritmiraculumilludnisi
forteintelligamus,quodLucasaitindesertum locum, qui est Bethsaida, non ipsius intima civitatis,sedlocadesertiadeampertinentis esse designata. Marcus autem dicit ut praecederent eum ad Bethsaidam ubiipsa civitasnotatur. Sequitur et cum dimisisset eos, abiit in montemorare. Chrysostomus: Quod decet intelligerede Christosecundumquodesthomo:hocetiam fecitinstruensnosassiduosesseinoratione. Theophylactus: Dimissa autem turba, ascendit orare: requiem enim et silentium oratioexigit. Beda:Nonomnisautemquiorat,ascenditin montem sed qui bene orat, qui Deum orandoquaeritquiverodedivitiisauthonore saeculi,autdeinimicimorteobsecrat,ipsein infimis iacens viles ad Deum precesmittit. Quare autem dominus dimisso populo in montem oraturus abierit, Ioannes declarat dicens: Iesus ergo, cum cognovisset quia venturi essent ut raperent eum, et facerent eum regem, fugit iterum in montem ipse
unless we understand that Luke means by the desert which is Bethsaida not the country immediatelyaroundthetown,butthedesertplaces belonging to it. But when Mark says that they should "go before unto Bethsaida," thetownitself ismeant. Itgoeson:"AndwhenHehadsentthemaway,He departedintoamountaintopray." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Thiswe must understand of Christ, in that He is manHe doesitalsototeachustobeconstantinprayer. Theophylact: But when He had dismissed the crowd,Hegoesuptopray,forprayerrequiresrest andsilence. Bede, in Marc., 2, 28: Not every man, however, who prays goes up into a mountain, buthealone prays well, who seeks God in prayer.Buthewho praysforrichesorworldlylabour,orforthedeathof hisenemy,sendsupfromthelowestdepthshisvile prayerstoGod.Johnsays,"WhenJesustherefore perceived that they would come and takeHimby forceandmakeHimaking,Hedepartedagainst intoamountainHimself,alone."[John6:15]
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solus. Sequitur et cum sero esset, erat navisin mediomari,etipsesolusinterra. It goes on: "And when even was come,theship was in the midst of the sea, andHealoneonthe land." Theophylact:NowtheLordpermittedHisdisciples to be in danger, that they might learnpatience wherefore He did not immediately come totheir aid,butallowedthemtoremainindangerallnight, thatHemightteachthemtowaitpatiently,andnot tohopeatonceforhelpintribulations. For there follows: "And He saw them toilingin rowing, for the wind was contrary unto them:and aboutthefourthwatchofthenight,Hecomethunto themwalkinguponthesea." Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:Holy Scripturereckonsfourwatchesinthenight,making each division three hours wherefore bythefourth watch it means that which is after the ninth hour, thatis,inthetenthorsomefollowinghour. Therefollows:"Andwouldhavepassedthem." Augustine, de Con. Evan., 2, 47: But howcould
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Theophylactus: Permisit autem dominus periclitari discipulos, ut patientes fierent: unde non statim eis astitit, sed per totam noctem periclitari permisit, ut docereteos patienter expectare, et non a principio sperareintribulationibussubsidium Sequitur enim et videns eos laborantesin remigando (erat enim ventus contrariuseis) etcircaquartamvigiliamnoctisvenitadeos ambulanssupramare. Chrysostomus:Quatuorvigiliasnoctisdicit sacra Scriptura, unamquamque dividensin treshoras:undequartamvigiliamdicitquae est post horam nonam, scilicet in hora decima,velposteriorihora. Sequituretvolebatpraeterireeos. Augustinus de Cons. Evang: Quomodo
autem hoc intelligere potuerunt, nisi quiain diversum ibat, eos volens praeterire tamquam alienos, a quibus ita non agnoscebaturutphantasmaputaretur? Sequitur enim at illi ut viderunt eum ambulantem supra mare, putaverunt phantasma esse, et exclamaverunt: omnes enimviderunteum,etconturbatisunt. Theophylactus: Vide autem quoniamcum Christus debebat eorum pericula compescere, tunc maiorem eis incutit timorem sed statim per vocem confortavit eossequiturenimetstatimlocutusestcum eis, et dixit eis: confidite, ego sum nolite timere. Chrysostomus: Statim autem in voce cognoverunteum,ettimorsolutusest. Augustinus de Cons. Evang: Quomodo ergo eos volebat praeterire quos paventes ita confirmat, nisi quia illa voluntas praetereundi ad eliciendum illum clamorem valebatcuisubvenirioportebat? Beda: Scripsit autem Theodotus,
they understand this, except from His goinga different way, wishing to pass them asstrangers for they were so far from recognizing Him,asto takeHimforaspirit. For it goes on: "But when they saw Him walking uponthesea,theysupposedithadbeenaspirit, andcriedout."
Theophylact:SeeagainhowChrist,thoughHewas abouttoputandendto[p.127]theirdangers,puts themingreaterfear.ButHeimmediatelyreassured them by His voice, for it continues, "And immediately He talked with them, and said unto them,ItisI,benotafraid."
Chrys., Hom. in Matt., 50: As soon then asthey knewHimbyHisvoice,theirfearleftthem. Augustine:HowthencouldHewishtopassthem, whosefearsHesoreassures,ifitwerenotthatHis wishtopassthemwouldwringfromthemthatcry, whichcalledforHishelp?
Bede:[ed.note:ThisopinionwithwhichTheodorus
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Pharanitanusquondamepiscopus,corporale pondus non habuisse dominum secundum carnem, sed absque pondere super mare ambulasse sed fides Catholica pondus secundum carnem habere eum praedicat. NamDionysiusegregiusinterecclesiasticos scriptores, in opusculo de divinisnominibus hoc modo loquitur. Ignoramus qualiter non infusis pedibus corporale pondus habentibus, et materiale onus,deambulabat inhumidametinstabilemsubstantiam?
is charged was one held by the Phantasiasts,a sectoftheMonophysites.Thedenialofthehuman body to our Lord, was a naturalconsequenceof denyingHimahumansoul,forhowcouldahuman bodyinclose,sotospeak,HisDivinity?Theodoras was Bishop of Pharan, in Arabia, and was condemnedastheauthoroftheMonotheliteheresy in the Lateran Council under Pope Martin I, AD 649. The passage from Dionysius is quoted in Actio3oftheCouncil,andoccursdeDiv.Nom,c. 1] But Theodorus, who was Bishop ofPhanara, wrote that the Lord had no bodily weight in His flesh,andwalkedontheseawithoutweightbutthe Catholic faith declares that He had weight according to the flesh. For Dionysius says, We know not how without plunging in Hisfeet,which had bodily weight and the gravity of matter,He couldwalkonthewetandunstablesubstance. Theophylact: Then by entering into the ship,the Lordrestrainedthetempest.
Theophylactus: Deinde per introitum in naviculam dominus compescuit tempestatem Sequiturenimetascenditadillosinnavim,et cessavitventus.Magnumquidemmiraculum est quod ambulat dominus supermaresed tempestas et venti contrarietas apposita fuerunt propter maius miraculum. Apostoli enim ex miraculo quinque panum non
For it continues, "And He went up untotheminto theship,andthewindceased."Greatindeedisthe miracle of our Lord's walking on the sea, butthe tempestandthecontrarywindwerethereaswell, tomakethemiraclegreater.FortheApostles,not understanding from the miracle of the fiveloaves
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intelligentesChristipotentiam,nuncexmaris miraculopleniuscognoveruntunde Sequitur et plus magis intra sestupebant: nonenimintellexerantdepanibus.
thepowerofChrist,nowmorefullyknewitfromthe miracleofthesea. Whereforeitgoeson,"Andtheyweresoreamazed inthemselves."Fortheyunderstoodnotconcerning theloaves. Bede:Thedisciplesindeed,whowerestillcarnal, were amazed at the greatness of His virtue,they couldnotyethoweverrecogniseinHimthetruthof theDivineMajesty.Whereforeitgoeson,"Fortheir hearts were hardened." But mystically, the toilof thedisciplesinrowing,andthecontrarywind,mark outthelaboursoftheHolyChurch,whoamidstthe beating waves of the world, and the blasts of unclean spirits, strives to reach the reposeofher celestial country. And well is it said that the ship wasinthemidstofthesea,andHealoneonland, forsometimestheChurchisafflictedbyapressure fromthe[p.128]Gentilessooverwhelming,thather Redeemer seems to have entirely deserted her. ButtheLordseesHisown,toilingonthesea,for, lest they faint in tribulations, He strengthensthem bythelookofHislove,andsometimesfreesthem byavisibleassistance.Further,inthefourthwatch Hecametothemasdaylightapproached,forwhen manliftsuphismindtothelightofguidancefrom onhigh,theLordwillbewithhim,andthedangers oftemptationswillbelaidasleep.
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Beda: Stupebant quidem carnales adhuc discipuli virtutum magnitudinem, nedum tamen in eo veritatem divinae maiestatis cognoscere valebant unde sequitur erat enimcoreorumobcaecatum.Mysticeautem labor discipulorum in remigando et ventus contrarius, labores sanctae Ecclesiae designat, quae inter undas saeculi adversantes,etimmundorumflatusspirituum, ad quietem patriae caelestis pervenire conatur. Bene autem dicitur, quianaviserat in medio maris, et ipse solus in terra: quia nonnunquam Ecclesia tantis gentilium pressuris afflicta est, ut redemptor ipsius eamprorsusdeseruissevideretur.Sedvidet dominus suos laborantes in mari: quiaeos neintribulationibusdeficiant,suaerespectu pietatis corroborat, et aliquando manifesto adiutorioliberat.Quartaautemvigiliavenitad eos diluculo appropinquante: quia homo mentem cum ad superni lumen praesidii erexerit, aderit dominus, et tentationum
periculasopientur. Chrysostomus:Velprimavigiliaestusque ad diluvium, secunda usque ad Moysen, tertia usque ad adventum domini, inquarta venitdominus,etdiscipulislocutusest. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Orelse, thefirstwatchmeansthetimeuptothedelugethe second,uptoMosesthethird,uptothecomingof theLordinthefourththeLordcameandspoketo Hisdisciples. Bede:Oftenthendoestheloveofheavenseemto have deserted the faithful in tribulation, so thatit may be thought that Jesus wishes topassbyHis disciples,asitwere,toilinginthesea.Andstilldo hereticssupposethattheLordwasaphantom,and didnottakeuponHimrealfleshfromtheVirgin.
Beda: Saepe autem fideles in tribulatione positos superna pietas deseruisse visaest, ut quasi laborantes in mari discipulos praeterire Iesus voluisse putaretur. Adhuc autem haeretici putant phantasma fuisse dominum, nec veram assumpsisse carnem devirgine. Hieronymus:Dicitautemeisconfidite:ego sum:quiavidebimuseumsicutiest.Cessavit autemventus,etprocella,Iesusedente,idest regnante,innavi,quaeestuniversaEcclesia.
Pseudo-Jerome: And He says to them, "Beof goodcheer,itisI,"becauseweshallseeHimas He is. But the wind and the stormceasedwhen Jesussatdown,thatis,reignedintheship,which istheCatholicChurch. Bede:Inwhatsoeverheart,also,Heispresentby thegraceofHislove,theresoonallthestrivingsof vices, and of the adverse world, or ofevilspirits, arekeptunderandputtorest.
Beda: In quocumque etiam corde per gratiam sui adest amoris, mox universa vitiorumetadversantismundi,sivespirituum malignorumbellacompressaquiescunt.
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Lectio 8 53 . 54 55 . 56 , : . 53. And when they had passedover, theycameintothelandofGennesaret, and drew to the shore. 54. Andwhen they were come out of the ship, straightway they knew Him, 55. And ran through that whole region round about, and began to carry about in bedsthosethatweresick,wherethey heard He was. 56.Andwhithersoever He entered, into villages, or cities, or country,theylaidthesickinthestreets, and besought Him that they might touch if it were but the borderofHis garment:andasmanyastouchedHim weremadewhole.
Glossa: Quia Evangelista exposuerat periculum quod discipuli in navigando sustinuerant, et quomodo fuerant liberati, nunc ostendit quo navigando pervenerint, dicens et cum transfretassent perveneruntin terramGenezareth,etapplicuerunt.
Gloss.: The Evangelist, having shewn thedanger which[p.129]thediscipleshadsustainedintheir passage,andtheirdeliverancefromit,nowshews theplacetowhichtheysailed,saying,"Andwhen theyhadpassedover,theycameintothelandof Gennesaret,anddrewtotheshore."
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Theophylactus: Post magnum autem spatium temporis ad praedictum locum dominus transfretavit et ideo Evangelista subdit cumque egressi essent de navi, continuocognoverunteum,scilicetincolae. Beda: Cognoverunt autem eum rumore,non facievelpraesignorummagnitudine,etvultu plurimisnotuserat.Videautemquantafides sit hominum terrae Genezareth, ut non praesentium tantum salute contenti sint,sed mittant ad alias per circuitum civitates,quo omnescurrantadmedicumundesequituret percurrentes universam regionem illam, coeperunt in grabatis illos qui se male habebant, circumferre, ubi audiebant eum esse. Theophylactus: Non enim ad domos invitabant eum ut curaret, sed magisipsi male habentes afferebant ad eum unde etiam sequitur et quocumque introibat in vicos, aut in villas, aut in civitates,inplateis ponebant infirmos, et deprecabantureum,ut vel fimbriam vestimenti eius tangerent. Miraculum enim quod circa mulierem haemorrhoissam contigerat, ad aures multorum devenerat, et multam fidem eis
Theophylact: The Lord remained at theabovementioned place for some time. Therefore the Evangelistsubjoins,"Andwhentheyhadcomeout of the ship, straightway they knew Him," That is, theinhabitantsofthecountry. Bede: But they knew Him by report, not by His featuresorthroughthegreatnessofHismiracles, evenHispersonwasknowntosome.Seetoohow great was the faith of the men of the landof Gennesaret,sothattheywerenotcontentwiththe healing of those who were present, but sentto other towns round about, that all might hastento the Physician wherefore there follows, "Andran throughthewholeregionroundabout,andbegan tocarryaboutinbedsthosethatweresick,where theyheardHewas." Wherefore it also follows: "AndwhithersoeverHe enteredintovillages,orcities,orcountry,&c."For themiraclewhichhadbeenwroughtonthewoman with an issue of blood, had reached theearsof many,andcausedinthemthatgreatfaith,bywhich theywerehealed.
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dabat, ex qua sanabantur sequitur enimet quotquottangebanteum,salvifiebant. Sequitur enim et quotquot tangebant eum, salvifiebant. Beda: Mystice autem fimbriam vestimenti eius minimum mandatum intellige quod quicumque transgressus fuerit, minimus vocabitur in regno caelorum: vel assumptionemcarnis,perquamvenimusad verbumDei,etilliusposteafruimurmaiestate. It goes on: "And as many as touchedHimwere madewhole." Again,inamysticalsense,dothouunderstandby the hem of His garment the slightest of His commandments,forwhosoevershalltransgressit "shall be called the least in the kingdom of heaven,"[Matt.5:19]orelseHisassumptionofour flesh,bywhichwehavecometotheWordofGod, and afterwards, shall have the enjoyment of His majesty. Pseudo-Jerome: Furthermore that which issaid, "AndasmanyastouchedHimweremadewhole," shallbefulfilled,whengriefandmourningshallfly away.
Hieronymus:Quodautemdicituretquotquot tangebant eum, salvi fiebant, implebitur quandofugietdolor,etgemitus.
Caput 7 Lectio 1 7 1
1. Then came together unto Him the Pharisees, and certain of theScribes,
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2 , ' , 3 , , 4 ' , , [ ] 5 , , 6 , , [] , ' : 7 , . 8

which came from Jerusalem. 2. And when they saw some of Hisdisciples eatbreadwithdefiled,thatistosay,the unwashen,hands,theyfoundfault.3.For thePharisees,andalltheJews,except they wash their hands oft, eat not, holdingthetraditionoftheelders.4.And whentheycomefromthemarket,except theywash,theyeatnot.Andmanyother things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels,andof tables. 5. Then the Pharisees and Scribes asked Him, "Why walk not thy disciples according to the tradition of theelders,buteatbreadwithunwashen hands?"6.Heansweredandsaidunto them, "Well hath Esaias [Isaiah] prophesied of you hypocrites, as itis written: 'This people honoureth mewith theirlips,buttheirheartisfarfromme. 7.Howbeitinvaindotheyworshipme, teaching for doctrines the commandments of men.' 8. For laying aside the commandment of God, ye holdthetraditionofmen,asthewashing ofpotsandcups:andmanyothersuch likethingsyedo.[p.131]9.AndHesaid unto them, "Full well ye reject the commandment of God, that ye may
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. 8 . 9 , , . 10 , , , : 11 , , , , , , 12 , 13 : .
commandment of God, that ye may keepyourowntradition.10.ForMoses said,'Honourthyfatherandthymother' and,'Whosocursethfatherormother,let him die the death:' 11. But yesay,'Ifa manshallsaytohisfatherormother-It is Corban - that is to say, a gift, by whatsoeverthoumightestbeprofitedby meheshallbefree.'12.Andyesuffer himnomoretodooughtforhisfatheror hismother13.MakingthewordofGod of none effect through your tradition, whichyehavedelivered:andmanysuch likethingsdoye."
Beda: Homines terrae Genezareth, qui minus docti videbantur, non solum ipsi veniunt, sed et suos infirmos adducuntad dominum, ut vel fimbriam eius mereantur contingere.AtveroPharisaeietScribae,qui doctores esse populi debuerant, non ad quaerendam medelam, sed admovendas
Bede, in Marc., 2, 29: The people of the landof Gennesareth, who seemed to be unlearned men, notonlycomethemselves,butalsobringtheirsick to the Lord, that they may butsucceedintouching the hem of His garment. But the Phariseesand Scribes,whooughttohavebeentheteachersofthe people, run together to the Lord, not to seek for
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quaestionum pugnas ad dominum concurrunt unde dicitur et conveneruntad eum Pharisaei, et quidam de Scribis venientes ab Ierosolymis et cumvidissent quosdam ex discipulis eius communibus manibus,idestnonlotis,manducarepanes, vituperaverunt. Theophylactus: Discipuli namque domini instructieaquaevirtutistantumsuntoperari, non lotis manibus simpliciter comedebant. Pharisaei autem volentes occasionem invenire, hoc acceperunt et non utique vituperabant eos, ut legis transgressores, sed quia traditiones seniorum transgrediebantur unde Wherefore it is said, "Then there came together untoHim the Pharisees and certain of theScribes, comingfromJerusalemandwhentheysaw some of His disciples eat bread with common,thatis,withunwashenhands,they foundfault." Sequitur Pharisaei enim, et omnesIudaei, nisi crebro laverint manus, nonmanducant, tenentestraditionemseniorum. Beda in Marc: Spiritualia enim
healing,buttomovecaptiousquestions.
Theophylact:ForthedisciplesoftheLord,whowere taught only the practice of virtue, used to eat ina simple way, without washing their hands butthe Pharisees, wishing to find an occasion ofblame againstthem,tookituptheydidnotindeedblame them as transgressors of the law, but for transgressingthetraditionsoftheelders.
Whereforeitgoeson:"ForthePhariseesandallthe Jews, except they wash their hands oft, eatnot, holdingthetraditionoftheelders." Bede:FortakingthespiritualwordsoftheProphets
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prophetarum verba carnaliter accipientes, quae illi de cordis et operis castigatione praecipiebant dicentes: lavamini et mundi estoteet:mundaminiquifertisvasadomini, isti de corpore solo lavando servabant. Superstitiosa ergo est hominum traditio, semel lotos ob manducandum panem crebrius lavare, et a foro, nisi baptizentur, non comedere. Sed necessarium esteos qui panem de caelo descendentem participaredesiderant,crebroeleemosynis, lacrimisetaliisiustitiaefructibussuaopera purgare. Necessarium etiam est inquinamenta, quae ex temporalibus negotiorum curis quisquam contraxerit, subsequenti bonarum cogitationum, et actuum permundet instantia. Frustra autem Iudaei lavant manus, et a forobaptizantur, quamdiu contemnunt fonte abluisalvatoris: in vanum Baptisma servant vasorum qui corporum suorum et cordium negligunt ablueresordes.
in a carnal sense, they observed, bywashingthe body alone, commandments which concernedthe chastening of the heart and deeds,saying,"Wash [p.132]you,makeyouclean"[Isa1:16]andagain, "BeyecleanthatbearthevesselsoftheLord."[Isa 52.11]Itisthereforeasuperstitioushumantradition, that men who are clean already, should wash oftener because they eat bread, and that they should not eat on leaving the market, without washing.Butitisnecessaryforthosewhodesireto partake of the bread which comes down from heaven,oftentocleansetheirevildeedsbyalms,by tears,andtheotherfruitsofrighteousness.Itisalso necessary for a man to wash thoroughly awaythe pollutionswhichhehascontractedfromthecaresof temporal business, by being afterwards intenton good thoughts and works. In vain,however,dothe Jews wash their hands, and cleanse themselves after the market, so long as they refuse to be washed in the font of the Saviour in vain dothey observethewashingoftheirvessels,whoneglectto washawaythefilthysinsoftheirbodiesandoftheir hearts. Itgoeson:"ThentheScribesandPhariseesasked Him,Whywalknotthydisciplesafterthetraditionof theelders,buteatbreadwithcommonhands?"
Sequitur et interrogabant eum Pharisaeiet Scribae: quare discipuli tui nonambulant iuxta traditionem seniorum, sed communibus manibus manducant panem? HieronymussuperMatth.
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Hieronymus: Mira Pharisaeorum Scribarumque stultitia. Dei filium arguunt quaretraditioneshominumetpraeceptanon servet. Commune autem hic proimmundo ponitur: populus enim Iudaeorum, partem Dei se esse iactitans, communes cibos vocatquibusomnesutuntur. Hieronymus: Pharisaeorum autem superfluum latratum furca rationis obtundit, idestMoysietIsaiaeinterpretatione,utnos adversantes haereticos verbo Scripturae vincamus unde sequitur at illerespondens ait: bene prophetavit Isaias de vobis, hypocritae, sicut scriptum est: populus hic labiis me honorat cor autem eorumlonge estame. Chrysostomus in Matth: Quia enim non de legis transgressione, sed seniorum, discipulos accusabant, iniuriose ipsos confundit, hypocritas vocans, quasi commendantes cum reverentia quadam id quod non conveniebat. Superaddit autem Isaiae prophetae verbum, quasi de eis dictum ac si diceret: sicut hi de quibus dicitur, quod Deum labiis honorant, cor autem eorum ab eo longe est, in vanum
Jerome,Hier.inMatt.,15:Wonderfulisthefollyof thePhariseesandScribestheyaccusetheSonof God, because He keeps not the traditions and precepts of men. But "common" is here putfor unclean for the people of the Jews, boastingthat they were the portion of God, calledthosemeats common,whichallmadeuseof. Pseudo-Jerome: He beats back the vainwordsof the Pharisees with His arguments, as mendrive backdogswithweapons,byinterpretingMosesand Isaiah, that we too by the word of Scripturemay conquertheheretics,whoopposeus.Whereforeit goes on: "Well hath Esaia prophesied of you hypocrites as it is written, This peoplehonoureth mewiththeirlips,buttheirheartisfarfromme."[Isa 29:13] Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Forsince they unjustly accused the disciples not of trangressing the law, but the commands ofthe elders, He sharply confounds them, callingthem hypocrites, as looking with reverence upon what wasnotworthyofit.Headds,however,thewordsof Isaiahtheprophet,asspokentothemasthoughHe wouldsay,Asthosemen,ofwhomitissaid,"that theyhonourGodwiththeirlips,whilsttheirheartis far from Him," in vain pretend to observe the
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pietatem custodire se dicunt, doctrinas hominum honorantes ita et vos qui derelinquitisidquodinteriuscurabileest,et iustitiamcolentesaccusatis. Hieronymus: Traditio autem pharisaica in mensis et vasis abscindenda est et radenda:saepeenimtraditionibushominum mandata Dei cedunt unde sequitur derelinquentes mandata Dei, tenetis traditioneshominum,Baptismataurceorum.
dictatesofpiety,whilsttheyhonourthedoctrinesof men,soyealsoneglectyoursoul,ofwhichyou[p. 133] should take care, and blame those wholive justly. Pseudo-Jerome: But Pharisaical tradition, as to tablesandvessels,istobecutoff,andcastaway. FortheyoftenmakethecommandsofGodyieldto the traditions of men. Wherefore itcontinues,"For layingasidethecommandmentsofGod,yeholdto the traditions of men, as the washing of potsand cups." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Moreover, to convict them of neglecting the reverencedueto God,forthesakeofthetraditionoftheelders,which was opposed to the Holy Scriptures, Hesubjoins, "ForMosessaid,Honourthyfatherandthymother and,Whosocursethfatherormother,lethimdiethe death." Bede:ThesenseofthewordhonourinScriptureis not so much the saluting and payingcourttomen, asalms-giving,andbestowinggifts"honour,"says the Apostle, "widows who are widows indeed."[1 Tim5:3] Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:
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Chrysostomus in Matth: Ut autem eos arguat tamquam Dei reverentiam non servantes, propter traditionem asenioribus factam, divinis Scripturis oppositam, subiungitMoysesenimdixit:honorapatrem etmatremtuamet:quimaledixeritpatrivel matri,mortemoriatur. Beda: Honor in Scripturis non tantum in salutationeetofficiisdeferendis,quantumin eleemosynaacmunerumcollationesentitur: honora, inquit apostolus, viduas quaevere viduaesunt. Chrysostomus:Taliautemexistentedivina
lege, ac talibus ministris transgredientibus illatis, vos de levi divinum transgredimini praeceptum, observantes seniorum traditionesundesequiturvosautemdicitis: sidixerithomopatriautmatri:corban,quod estdonum,quodcumqueexmetibiproderit supple:libereritabobservationepraemissi mandatiundesequituretultranondimittitis eumquicquamfacerepatrisuoautmatri.
Notwithstandingtheexistenceofsuchadivinelaw, and the threats against such as break it,yelightly transgressthecommandmentofGod,observingthe traditions of the Elders. Wherefore there follows: "But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift,by whatsoever thou mightest be profited by me" understand,hewillbefreedfromtheobservationof the foregoing command. Wherefore it continues, "Andyesufferhimnomoretodooughtforhisfather orhismother." Theophylact: For the Pharisees, wishing todevour the offerings, instructed sons, when theirparents asked for some of their property, to answerthem, whatthouhastaskedofmeiscorban,thatis,agift,I have already offered it up to the Lord thus the parentswouldnotrequireit,asbeingofferedupto the Lord, (and in that way profitable fortheirown salvation). [ed. note: the words in theparenthesis arenotinTheophylact]Thustheydeceivedthesons intoneglectingtheirparents,whilsttheythemselves devouredtheofferingswiththisthereforetheLord reproaches them, as transgressing the lawofGod forthesakeofgain.Whereforeitgoeson,"Making the word of God of none effect through your traditions,whichyehavedelivered:andmanysuch like things do ye" transgressing, that is, the commands of God, that ye may observe the
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Theophylactus: Volentes enim Pharisaei quae offerebantur comedere, instruebant filios,quodcumpeculiaaliquahabebant,et parentes haec peterent, responderent illis corban, hoc est donum, quod a mepetis, iam obtuli domino et ita haec non exquirerent, quasi domino oblata, idestad salutem parentum proficua: et sic decipiebant filios, ut parentes non honorarent, et ipsi oblata devorarent.Hoc ergo dominus exprobrat eis, quia propter lucrum legem divinam transgrediebantur undesequiturrescindentesverbumDeiper traditionem vestram quam tradidistis. Et multa similia huiusmodi facitis, scilicet transgredientes praecepta Dei, ut observetishominumtraditiones.
traditionsofmen. Chrysostomus in Matth: Vel potest dici, quod Pharisaei iuvenes docebant, quod si quis pro iniuria patri aut matri illatamunus offerretDeo,eratimmunis,quasiDeodans muneraquaepatridebenturethocdicentes parenteshonorarinonpermittebant. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Orelseit may be said, that the Pharisees taught young persons,thatifamanofferedagiftinexpiationof the injury done to his [p. 134] father ormother,he wasfreefromsin,ashavinggiventoGodthegifts whichareowedtoaparentandinsayingthis,they didnotallowparentstobehonoured. Bede: The passage may in a fewwordshavethis sense,EverygiftwhichIhavetomake,willgotodo yougoodforyecompelchildren,itismeant,tosay totheirparents,thatgiftwhichIwasgoingtoofferto God,Iexpendonfeedingyou,anddoesyougood, ohfatherandmother,speakingthisironically.Thus theywouldbeafraidtoacceptwhathadbeengiven into the hands of God, and might prefer a lifeof povertytolivingonconsecratedproperty.
Beda:Potestautemethuncbreviterhabere sensum: munus quod ex me est, tibi proderit. Compellitis, inquit, filios ut dicant parentibus suis: quodcumque donum oblaturuseramDeo,intuosconsumocibos, tibique prodest, o pater et mater quasi dicant: non prodest ut sic illi timentes accipere quod Deo videbant mancipatum, inopem magis vellent vitam ducere, quam ederedeconsecratis. Hieronymus:Mysticeautemdiscipulosnon lotis manibus manducare, futuram gentium communionem significat. Munditia et Baptisma pharisaicum sterile est: communicatio non lota apostolicaextendit palmitessuosusqueadmare.
Pseudo-Jerome: Mystically, again, the disciples eating with unwashed hands signifies the future fellowship of the Gentiles with the Apostles.The cleaning and washing of the Pharisees isbarren but the fellowship of the Apostles, though without washing, has stretched out its branches as faras thesea.
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Lectio 2 14 , . 15 : . 16 17 , . 18 , , 19 ' , . 20 : 21
14.Andwhenhehadcalledallthepeople unto Him, He said unto them,"Hearken unto Me every one of you, and understand: 15. There is nothing from withoutaman,thatenteringintohimcan defilehimbutthethingswhichcomeout ofhim,thosearetheythatdefiletheman. 16.Ifanymanhaveearstohear,lethim hear."17.AndwhenHewasenteredinto the house from the people,Hisdisciples asked Him concerning the parable.18. And He saith unto them, "Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, itcannot defilehim19.Becauseitenterethnotinto hisheart,butintothebelly,andgoethout into the draught, purging all meats?"20. And He said, "That which cometh outof theman,thatdefileththeman.[p.135]21. For from within, out of the heart ofmen, proceed evil thoughts, adulteries, fornications, murders, 22. Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride,foolishness:23.Alltheseevilthings
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, , , , 22 , , , , , , , , : 23 .
comefromwithin,anddefiletheman."
Chrysostomus: Iudaeis considerantibus corporalem munditiam legis, et de hac murmurantibus, dominus contrarium vult introducere unde dicitur et advocans iterum turbam, dicebat illis: audite me omnes, et intelligite. Nihil est extra hominem introiens in eum quod possit eum coinquinare sed quae de homine procedunt, illa sunt quae coinquinant hominem idest immundum faciunt. Ea enim quae Christi sunt, intra hominem considerantur ea vero quae legis sunt, magis cernuntur extra hominem quibus quasi corporalibus crux Christi finem in brevidaredebebat.
Pseudo-Chrys., Vict. Ant. e Cat. inMarc.:TheJews regardandmurmuraboutonlythebodilypurification of the law our Lord wishes to bring inthecontrary. Whereforeitissaid,"AndwhenHehadcalledallthe people unto Him, He said unto them, Hearkenunto Meeveryone,andunderstand:thereisnothingfrom without a man, that entering into himcandefilehim, but the things which come out of a man, those are they which defile a man" that is, which make him unclean.ThethingsofChristhaverelationtotheinner man, but those which are of the law arevisibleand external,towhich,asbeingbodily,thecrossofChrist wasshortlytoputanend.
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Theophylactus: Hoc autem dominus dicit, volens instruere homines, quod observationes escarum, quas lex commemorat, non oportet corporaliter intelligereetexhocintentionemlegiseis manifestareincepit. Chrysostomus: Subiungit autem siquis habet aures audiendi, audiat. Non enim manifesteaperueratquaeessentillaquae de homine procedebant, et hominem coinquinant, et propter hoc verbum apostolicredideruntquodaliudprofundum praedictus domini sermo innueret unde sequitur et cum introisset in domum a turba, interrogabant eum discipuli eius parabolam. Parabolam autem immanifestumsermonemvocabant. Theophylactus: Dominus autem prius increpatundesequituretaitillis:sicetvos imprudentesestis? Beda: Vitiosus enim est auditor qui obscura manifeste, aut manifeste dicta obscurevultintelligere.
Theophylact: But the intention of the Lordinsaying this was to teach men, that the observingofmeats, which the law commands, should not be taken ina carnal sense, and from this He began to unfoldto themtheintentofthelaw.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:AgainHe subjoins,"Ifanymanhaveearstohear,lethimhear." ForHehadnotclearlyshewnthem,whatthosethings are which proceed out of a man, and defileaman and on account of this saying, the Apostlesthought thattheforegoingdiscourseoftheLordimpliedsome otherdeepthing.Whereforetherefollows:"Andwhen Hewasenteredintothehousefromthepeople,His disciples asked Him concerning the parable" they calleditparable,becauseitwasnotclear.
Theophylact: The Lord begins by chiding them, wherefore there follows, "Are ye so without understandingalso?" Bede:Forthatmanisafaultyhearerwhoconsiders whatisobscuretobeaclearspeech,orwhatisclear tobeobscurelyspoken.
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Theophylactus: Deinde dominus manifestat id quod erat occultum,dicens: non intelligitis quia omne extrinsecus introiens in hominem non potest eum coinquinare? Beda: Iudaei enim se partem Dei iactantes,communescibosvocantquibus omneshominesutuntur,utostrea,lepores, et huiusmodi animalia. Nec etiam idolothytum, inquantum cibus, et Dei creatura est, sed Daemonum invocatio hoc facit immundum. Et causam subdit, dicensquianonintratincoreius.Animae locus principalis, iuxta Platonem, in cerebrosed,iuxtaChristum,incordeest. Glossa: Dicitur ergo in cor eius, idestin mentem,quaeestprincipalisparsanimae, ex qua tota hominis vita dependetunde secundum eam necesse est hominem mundum, vel immundum aestimari et sic ea quae ad mentem non perveniunt,non possunt homini immunditiam afferre. Cibi ergo quia ad mentem non perveniunt, secundum suam naturam hominem inquinare non possunt sed inordinatus ciborumusus,quiexinordinationeprovenit mentis, ad hominis immunditiam pertinet.
Theophylact: Then the Lord shews them whatwas hidden,saying,"Doyenotperceive,thatwhatsoever thing from without entereth into the man, itcannot makehimcommon?"
Bede:[p.136]FortheJews,boastingthemselvesto be the portion of God, call common those meals whichallmenuse,asshellfish,hares,andanimalsof thatsort.Notevenhoweverwhatisofferedtoidolsis unclean,inasfarasitisfoodandGod'screatureitis theinvocationofdevilswhichmakesituncleanand Headdsthecauseofit,saying,"Becauseitentereth not into his heart." The principal seat of the soul according to Plato is the brain, but accordingto Christ,itisintheheart. Gloss[ed.note:Itisprobablethatmost,ifnotallthe Glosseswhichcannotbefound,arefromSt.Thomas himself,andthisoneisespeciallylikehislanguage, asmaybeseenbyreferringtoSumma,2,2,Q148, Art1,and1,Q119,Art1,inbothofwhichplacesalso hequotesthepassagesinSt.Matthewparalleltothis partofSt.Mark.]Itsaysthereforeintohisheart,that is,intohismind,whichistheprincipalpartofhissoul, on which his whole life depends wherefore it is necessary, that according to the state ofhishearta man should be called clean or unclean, andthus whatsoever does not reach the soul, cannot bring
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Quod autem cibi ad mentem non perveniant, ostendit per id quod subdit, dicens sed in ventrem vadit, et in secessum exit, purgans omnes escas. Hoc autem dicit, ne intelligatur quodinde ex cibis in corpore maneat. Manet enim quod est necessarium ad corporis nutrimentum et augmentum egreditur autemquodestsuperfluum,quasipurgatio quaedam interius remanentis nutrimenti. AugustinusinLib.83quaest.
pollution to the man. Meats therefore, sincetheydo notreachthesoul,cannotintheirownnaturedefilea manbutaninordinateuseofmeats,whichproceeds fromawantoforderinthemind,makesmenunclean. Butthatmeatscannotreachthemind,Heshewsby that which He adds, saying, "But into the belly,and goeth out into the draught, purging allmeats."This however He says, without referring to whatremains fromthefoodinthebody,forthatwhichisnecessary forthenourishmentandgrowthofthebodyremains. Butthatwhichissuperfluousgoesout,andthusasit werepurgesthenourishment,whichremains. Augustine: For some things are joined to othersin suchawayasbothtochangeandbechanged,just as food, losing its former appearance, is bothitself turned into our body, and we too are changed,and our strength is refreshed by it. [ed. note: Thelast wordsofthiscommentarenotinSt.Augustine,butin Bede, who took them originally from St.Jerome's Commentary on Matthew, from whence most of Bede'sremarksonthispassagearetakenwordfor word.AsthesentencemarkedBedeisnotfoundin him,itprobablybelongstotheGloss,andhisname has been transferred from the former sentence.] Further,amostsubtleliquid,afterthefoodhasbeen prepared and digested in our veins, and other arteries, by some hidden channels, called froma Greekword,pores,passesthroughus,andgoesinto
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Hieronymus: Quaedam enim sic accedunt ut etiam mutent, et mutentur sicut et ipse cibus amittens speciem suam, in corpus nostrum vertitur, etnos refecti in robur commutamur. Sed et tenuissimus humor, cum in venis, etaliis arteriis cocta fuerit esca et digesta,per occultos meatus, quos Graeci poros vocant,dilabitur,etinsecessumvadit.
thedraught. Beda: Sic ergo cibi non faciunt homines immundos, sed malitia, quae operatur passiones ab interioribus procedentes unde sequitur dicebat autem, quoniam quae de homine exeunt, illa coinquinant hominem. Glossa: Cuius rationem significat cum subdit ab intus enim de corde hominis cogitationesmalaeprocedunt.Etsicpatet quod malae cogitationes ad mentem pertinent, quae hic cor nominantur secundum quam homo dicitur bonus vel malus,mundusvelimmundus. Beda: Hinc autem arguuntur qui cogitationesaDiaboloimmittiputant,non ex propria nasci voluntate. Diabolus incentor, et auditor malarumcogitationum essepotest:auctoressenonpotest. Glossa: Ex malis autem cogitationibus ulterius mali actus procedunt de quibus subdituradulteria,quaeinviolationealieni tori consistunt fornicationes, quae sunt illiciti coitus personarum matrimonio
Bede: Thus then it is not meat that makes men unclean, but wickedness, which works inus[p.137] the passions which come from within. Whereforeit goes on: "And He said, That which comethoutofa man,thatdefilethaman."
Gloss.:ThemeaningofwhichHepointsout,whenHe subjoins, "for from within, out of the heartofmen, proceed evil thoughts." And thus it appearsthatevil thoughtsbelongtothemind,whichisherecalledthe heart,andaccordingtowhichamaniscalledgoodor bad,cleanorunclean.
Bede:Fromthispassagearecondemnedthosemen who suppose that thoughts are put into thembythe devil, and do not arise from their own evil will. The devilmayexciteandhelponevilthoughts,hecannot betheirauthor. Gloss.: From evil thoughts, however, evil actions proceed to greater lengths, concerning which itis added, adulteries, that is, acts which consistinthe violationofanotherman'sbedfornications,whichare unlawful connexions between persons, notboundby
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solutarum homicidia, quibus inpersonas proximorum nocumentum infertur furta, quibus res subtrahuntur avaritiae, inquantum aliqua iniuste retinentur nequitiae, quae consistunt inproximorum calumniis dolus, in eorum deceptione impudicitiae, quantum ad quamlibet corruptionemmentis,velcorporis. Theophylactus: Oculus malus, idest odium, et adulatio: nam qui odit,oculum malum et invidum habet ad eum quem odit et adulator non recto oculo videns quae sunt proximi, ad malum ipsum deducit blasphemiae, idest iniuriae in Deum superbia, idest Dei contemptus, dum scilicet quis bonum quod operatur, nonDeo,sedsuaevirtutiascribitstultitia, idestiniuriainproximum. Glossa:Velstultitiaestcumnonrectede Deosentitur:contrariaturenimsapientiae, quae est divinarum rerum cognitio. Sequitur omnia haec mala ab intus procedunt et coinquinant hominem. Hoc enim in culpam homini imputatur quod in sua potestate existit. Talia autem sunt quae procedunt ab interiori voluntate,per quamhomoestsuorumactuumdominus.
marriage murders, by which hurt is inflictedonthe personofone'sneighbourthefts,bywhichhisgoods are taken from him covetousness, by whichthings are unjustly kept wickedness, which consists in calumniating others deceit, in overreaching them lasciviousness, to which belongs any corruptionof mindorbody.
Theophylact: An evil eye, that is, hatredandflattery, forhewhohatesturnsanevilandenviouseyeonhim whomhehates,andaflatterer,lookingaskanceathis neighbour'sgoods,leadshimintoevilblasphemies, that is, faults committed against God pride, thatis, contempt of God, when a man ascribes thegood, which he does, not to God, but to his ownvirtue foolishness,thatis,aninjuryagainstone'sneighbour.
Gloss.[ed.note:seeSumma2,2,Q46,1,and1,2, Q1, 1]: Or, foolishness consists in wrongthoughts concerningGodforitisopposedtowisdom,whichis theknowledgeofdivinethings.Itgoeson:"Allthese evilthingscomefromwithin,anddefiletheman."For whatsoever is in the power of a man, isimputedto himasafault,becauseallsuchthingsproceedfrom the interior will, by which man is master of hisown actions.
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Lectio 3 24 . , : 25 ' , , : 26 , : . 27 , , . 28 , , . 29 , , . 30
24. And from thence He arose,and went into the borders of Tyre and Sidon,andenteredintoanhouse,and would have no man know it butHe could not be hid. [p. 138] 25. Fora certainwoman,whoseyoungdaughter had an unclean spirit, heard of Him, andcameandfellatHisfeet:26.The womanwasaGreek,aSyrophenician bynationandshebesoughtHimthat Hewouldcastforththedeviloutofher daughter.27.ButJesussaiduntoher, "Letthechildrenfirstbefilled:foritis notmeettotakethechildren'sbread, andtocastituntothedogs."28.And she answered and said unto Him, "Yes, Lord: yet the dogs under the tableeatofthechildren'scrumbs."29. AndHesaiduntoher,"Forthissaying gothywaythedevilisgoneoutofthy daughter." 30. And when she was cometoherhouse,shefoundthedevil gone out, and her daughterlaidupon thebed.
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Theophylactus: Postquam de escis dominus docuerat, videns incredulos esse Iudaeos, fines ingreditur gentium: Iudaeis eniminfidelibusexistentibus,salusadgentes convertitur unde dicitur et inde surgensabiit infinesTyrietSidonis.
Theophylact: After that the Lord hadfinishedHis teaching concerning food, seeing that the Jews wereincredulous,Heentersintothecountryofthe Gentiles, for the Jews being unfaithful,salvation turns itself to the Gentiles. Wherefore it issaid, "And from thence He arose, and went intothe bordersofTyreandSidon." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Tyreand Sidon were places of the Canaanites,therefore theLordcomestothem,notastoHisown,butas to men, who had nothing in common withthe fathers to whom the promise was made. And therefore He comes in such a way, that His coming should not be known to theTyriansand Sidonians. Wherefore it continues: "andentered intoahouse,andwouldhavenomanknowit."For the time had not come for His dwellingwiththe Gentilesandbringingthemtothefaith,forthiswas nottobe,tillafterHiscrossandresurrection. Theophylact: Or else, His reason for comingin secretwasthattheJewsshouldnotfindoccasion
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Chrysostomus: Tyrus et Sidon loca Chananaeorum erant. Venit igitur ad eos dominus, non tamquam ad propinquos, sed tamquamadeosquibusnihilestcommunead patres,quibuspromissiofactaest:etideosic venit, ut adventus suus Tyriis etSidoniisnon appareretundesequituretingressusdomum neminem voluit scire: nondum enimtempus advenerat ut cum gentibus habitaret, eteas ad fidem adduceret: huius enim tempus debitumeratpostcrucemetresurrectionem.
Theophylactus:Velideoclamingreditur,ne occasionem Iudaei sumerent contra eum,

tamquamadimmundasgentestransisset.
ofblameagainstHim,asifHehadpassedoverto theuncleanGentiles. Itgoeson:"ButHecouldnotbehid." Pseudo-Augustine, Quaest e Vet. et N.Test.77: ButifHewishedtodosoandcouldnot,itappears [p. 139] as if His will was impotent it isnot possiblehoweverthatourSaviour'swillshouldnot befulfilled,norcanHewillathing,whichHeknows ought not be. Therefore when a thinghastaken place,itmaybeassertedthatHehaswilledit.But we should observe that this happenedamongst the Gentiles, to whom it was not timetopreach neverthelessnottoreceivethem,whentheycame tothefaithoftheirownaccord,wouldhavebeen togrudgethemthefaith.Sothenitcametopass that the Lord was not made known by His disciples others, however, who had seenHim enteringthehouse,recognizedHim,anditbegan tobeknownthatHewasthere.Hiswilltherefore wasthatHeshouldnotbeproclaimedbyHisown disciples, but that others should come toseek Him,andsoittookplace. Bede,inMarc.,2,30:Havingenteredalsointothe house,HecommandedHisdisciplesnottobetray whoHewastoanyoneinthisunknownregion,that
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Sequituretnonpotuitlatere. Augustinus de quaest. Nov. et Vet. Testam:Siautemvoluit,etnonpotuit,infirma voluntas eius esse videtur. Impossibile est autem ut salvatoris voluntas non impleatur, nec potest velle quod scit fieri non debere idcirco quod factum est, hoc voluisse dicendus est. Advertendum est autem, quod istud in finibus gestum est gentilium,quibus adhuc tempus praedicandi non erat ultro tamen venientes ad fidem non suscipere invidiaeerat.Sicergofactumestutsalvatora discipulis proditus non esset, ab aliistamen qui ingredientem domum viderant, proditus est,etincepitsciriquodessetindomo.Asuis ergonoluitpraedicarirequiriautemsevoluit etitafactumest.
Beda: Ingressus etiam domum praecepit discipulis ne se cuiquam in regione ignota quis esset aperirent, ut exemplo eius
discerent, quibus sanandi infirmos gratiam conferret, in exhibitione miraculorum humani favoris gloriam quantum possent declinare, nec tamen a pio virtutis opere cessare, quando hoc fieri vel fides bonorum iuste mereretur,velinfidelitaspravorumnecessario cogeret. Ipse enim suum illo introitum gentili feminae,etquibuscumquevoluitpublicavit.
they, on whom He had bestowed the graceof healing,mightlearnbyHisexample,asfarasthey could,toshrinkfromthegloryofhumanpraisein the shewing forth of their miracles yettheywere not to cease from the pious workofvirtue,when either the faith of the good justly deserved that miracles should be done, or theunfaithfulnessof the wicked might necessarily compel them. For HeHimselfmadeknownHisentryintothatplace to the Gentile woman, and to whomsoever He would. Pseudo-Aug.: Lastly, the Canaanitish woman cameintoHim,onhearingofHimifshehadnot firstsubmittedherselftotheGodoftheJews,she wouldnothaveobtainedtheirbenefit.Concerning her it continues: "For a woman, whosedaughter hadanuncleanspirit,assoonasshehadheardof Him,cameinandfellatHisfeet." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Nowby thistheLordwishedtoshewHisdisciplesthatHe opened the door of faith even to the Gentiles, wherefore also the nation of the woman is described when it is added, "The womanwasa Gentile, a Syrophenician by nation," thatis,from SyriaandPhaenice.
Augustinus: Denique mulier Chananaea audiensdeillointravitadeumquaenisiprius subiecisset se Deo, Iudaeorum beneficium consecuta non esset de qua sequiturmulier enim statim ut audivit de eo, cuius filia habebat spiritum immundum, intravit, et prociditadpedeseius. Chrysostomus: Per hoc autem voluit dominus discipulis ostendere quod etiam gentibus aperuit ostium salutis unde et mulieris genus describitur cum subditurerat enim mulier gentilis Syrophoenissa genere, idestdeSyriaPhoenicis.
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Sequitur et rogabat eum ut Daemonium eiceretdefiliaeius. Augustinus de Cons. Evang:Videturautem afferre aliquam repugnantiae quaestionem, quia dicit in domo fuisse dominum, cumad illum venit mulier pro filia sua rogans.Sed quoniam Matthaeus dicit discipulos domino itasuggessisse:dimitteillam,quoniamclamat post nos, nihil aliud videtur significare quam post ambulantem dominum mulierem illam deprecatorias voces emisisse. Quomodo ergo in domo, nisi quia intelligendum est dixisse quidem Marcum, quod intraveritubi erat Iesus, cum eum praedixisset fuisse in domo?SedquiaMatthaeusait:nonrespondit ei verbum, dedit agnoscere in eo silentio egressumfuisseIesumdedomoillaatqueita cetera contexuntur quae iam in nullo discordant.
Itgoeson:"andshebesoughtHimthatHewould castforththedeviloutofherdaughter." Augustine, de Con. Evan., 2, 49: It appears howeverthatsomequestionaboutadiscrepancy may be raised, because it is said that the Lord wasinthehousewhenthewomancame,asking aboutherdaughter.When,however,Matthewsays thatHisdiscipleshadsuggestedtoHim,[p.140] "Send her away, for she crieth after us,"[Matt 15:23]Heappearstoimplynothinglessthanthat the woman uttered supplicating cries after the Lord,asHewalked.Howthendoweinferthatshe was in the house, except by gathering itfrom Mark, who says that she came in toJesus,after havingbeforesaidthatHewasinthehouse?But Matthewinthathesays,"Heansweredhernota word," gave us to understand that He wentout, during that silence, from the house thus too the othereventsareconnectedtogether,sothatthey nowinnowaydisagree. Itcontinues:"ButHesaiduntoher,Letthechildren befirstfilled." Bede:Thetimewillcomewhenevenyouwhoare Gentileswillobtainsalvationbutitisrightthatfirst theJewswhodeservedlyarewonttobecalledby
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Sequiturquidixitilli:sinepriussaturarifilios.
Beda: Quasi dicat: futurum est utetiamvos, quidegentibusestis,salutemconsequamini sedpriusoportetIudaeos,quimeritoantiquae

dilectionis,filiorumDeisolentnominecenseri, pane caelesti refici et sic tandem gentibus vitaepabulaministrari.
the name of children of God's ancientelection, shouldberefreshedwithheavenlybread,andthat soatlength,thefoodoflifeshouldbeministered totheGentiles. There follows: "For it is not meet to takethe children'sbread,andtocastittothedogs." Pseudo-Chrys., Vict. Ant. e Cat. inMarc.:These words He uttered not that there is in Hima deficiency of virtue, to prevent His ministeringto all,butbecauseHisbenefit,ifministeredtoboth Jews and Gentiles who had nocommunication witheachother,mightbeacauseofjealousy. Theophylact:HecallstheGentilesdogs,asbeing thought wicked by the Jews and He meansby bread,thebenefitwhichtheLordpromisedtothe children,thatis,totheJews.Thesensetherefore is, that it is not right for the Gentiles firsttobe partakers of the benefit, promised principally to the Jews. The reason, therefore, why the Lord doesnotimmediatelyhear,butdelaysHisgrace, is, that He may also shew that the faithofthe woman was firm, and that we may learn notat once to grow weary in prayer, but to continue earnesttillweobtain.
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Sequitur non est bonum sumere panem filiorumetmitterecanibus. Chrysostomus:Hocautemverbumdixit:non quod in eo sit defectus virtutis ad benefaciendumomnibus,sedquiabeneficium eius distributum Iudaeis et gentibus, communionem inter se non habentibus, provocationemmagisoperaretur. Theophylactus: Canes vocat gentiles, tamquam a Iudaeis sceleratos reputatos panemverodicitbeneficium,quodfiliis,idest Iudaeis, dominus promisit. Est ergosensus, quodnondecetgentilesbeneficiiprimoesse participes, quod Iudaeis principaliter promissum est. Ideo autem dominus non statim exaudit, sed gratiam differt, utetiam ostendat mulieris fidem constantem, et ut discamus non statim deficere cumoramus, sedutinsistamusdonecrecipiamus.
Chrysostomus: Similiter etiam ut Iudaeis ostenderet,quodnonaequalitereisdabat,et alienigenissanitatem,etutpatefactamulieris fide, magis patefieret infidelitas Iudaeorum. Mulier enim non graviter tulit, sed vocem dominicummultareverentiaconfirmavitunde sequitur at illa respondit, et dixit ei:utique, domine: nam et catelli comedunt submensa demicispuerorum.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Inlike manner also to shew the Jews that He did not confer healing on foreigners in thesamedegree as to them, and that by the discovery of the woman'sfaith,theunfaithfulnessoftheJewsmight bethemorelaidbare.Forthewomandidnottake itill,butwithmuchreverenceassentedtowhatthe Lord had said. Wherefore it goes on,"Andshe answeredandsaiduntoHim,Truth,Lord,butthe dogsunderthetableeatofthechildren'scrumbs." Theophylact: As if she had said, TheJewshave the whole of that bread which comesdownfrom heaven, [p. 141] and Thy benefits also I askfor thecrumbs,thatis,asmallportionofthebenefit. Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Her placing herself therefore in the rank ofdogsisa markofherreverenceasifshesaid,Iholditasa favourtobeeveninthepositionofadog,andto eat not from another table, but from that of the Masterhimself. Theophylact: Because therefore the woman answered with much wisdom, sheobtainedwhat shewantedwhereforetherefollows,"AndHesaid unto her, &c." He said not, My virtue hathmade theewhole,butforthissaying,thatis,forthyfaith,
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Theophylactus: Quasi dicat: Iudaei panem totum habent, scilicet descendentem de caelo, et tua etiam beneficia ego micas postulo,scilicetmodicambeneficiipartem. Chrysostomus:Quodergoinordinecanum se reputat, reverentiae est quasi dicat: pro gratiahabeoetiaminnumerocanumesse,et non ab aliena, sed a propria mensa comederedominantis.
Theophylactus: Quia ergo mulier sapientissime respondebat, obtinuit quod optabatundesequituretaitilli,etcetera.Non dixit: virtus mea te salvam fecit sedpropter hunc sermonem, idest propter fidem tuam,
quae hoc de sermone demonstratur,vade exiitDaemoniumafiliatua. Sequitur et cum abiisset in domumsuam invenit puellam iacentem supra lectum, et Daemoniumexiisse. Beda: Propter humilem enim matris, fidelemque sermonem filiam deseruit Daemonium: ubi datur exemplum catechizandi et baptizandi infantes: quia videlicetperfidemetconfessionemparentum in Baptismo liberantur a Diabolo parvuli,qui necdumpersesapere,velaliquidagereboni possuntvelmali. Hieronymus: Mystice autem mulier gentilis quaeprofiliarogat,estmaternostraRomana Ecclesia. Nata eius daemoniaca barbarica est Occidentalis natio cuius fides fecitde cane ovem. Micas autem spiritualis intellectus, non panem infractum litterae sumerecupit.
which is shewn by this saying, "go thy way,the devilisgoneoutofthydaughter." It goes on: "And when she was come intoher house,shefoundherdaughterlaiduponthebed, andthedevilgoneout." Bede:Onaccountthenofthehumbleandfaithful saying of her mother, the devil left thedaughter here is given a precedent for catechisingand baptizing infants, seeing that by thefaithandthe confession of the parents, infants are freedin baptism from the devil, though they can neither haveknowledgeinthemselves,ordoeithergood orevil. Pseudo-Jerome: Mystically however the Gentile woman,whopraysforherdaughter,isourmother theChurchofRome.Herdaughterafflictedwitha devil,isthebarbarianwesternrace,whichbyfaith hath been turned from a dog into a sheep. She desires to take the crumbs of spiritual understanding, not the unbroken bread of the letter. Theophylact:Thesoulofeachofusalso,whenhe fallsintosin,becomesawomanandthissoulhas a daughter who is sick, that is, evil actionsthis
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Theophylactus:Unusquisqueetiamnostrum cum peccat, mulier est anima eius.Infirmam vero filiam habet haec anima actus pravos
quaefiliaDaemoniumhabet:namactuspravi Daemonum sunt. Peccatores autem existentes, nuncupantur catuli impleti immunditiis. Propter quod non sumus digni panem Dei recipere, aut participes fieri immaculatorum mysteriorum Dei. Si vero cognoscentes nosmetipsos per humilitatem esse catulos, confiteamur peccata nostra, tuncsanabiturfilia,scilicetoperatioprava.
daughter again has a devil, for evilactionsarise fromdevils.Again,sinnersarecalleddogs,being filled with uncleanness. For which reasonweare not worthy to receive the bread of God,ortobe made partakers of the immaculate mysteriesof God if however in humility, knowingourselvesto bedogs,weconfessoursins,thenthedaughter, thatis,ourevillife,shallbehealed.
Lectio 4 31 . 32 , . 33 ' , 34 , , , , . 35 []
31. And again, departing from the coasts of Tyre and Sidon, Hecame unto the sea of Galilee, throughthe midst of the coasts of Decapolis.32. AndtheybringuntoHimonethatwas deaf,[p.142]andhadanimpediment inhisspeechandtheybeseechhimto put His hand upon him. 33. AndHe tookhimasidefromthemultitude,and put His fingers into his ears, andHe spit,andtouchedHistongue34.And looking up to heaven, Hesighed,and saith unto him, "Ephphatha," thatis, "Be opened." 35. And straightwayhis earswereopened,andthestringofhis tongue was loosed, and he spake
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, , . 36 : , . 37 , : [] .
plain. 36. And He charged themthat they should tell no man: but themore Hechargedthem,somuchthemorea great deal they published it 37.And were beyond measure astonished, saying, "He hath done all thingswell: he maketh both the deaf tohear,and thedumbtospeak."
Theophylactus: In gentilium locis moram dominus facere non volebat,neoccasionem Iudaeis daret ut transgressorem legis eum aestimarent, quod se gentibus admiscebat et ideo confestim revertitur unde dicituret iterum exiens de finibus Tyri, venit per Sidonem ad mare Galilaeae inter medios finesDecapoleos.
Theophylact: The Lord did not wish tostayinthe partsoftheGentiles,lestHeshouldgivetheJews occasion to say, that they esteemed Him a transgressor of the law, because He held communion with the Gentiles, and therefore He immediately returns. Wherefore it is said, "And againdepartingfromthecoastsofTyre,Hecame through Sidon, to the sea of Galilee, throughthe midstofthebordersofDecapolis." Bede,inMarc.,2,31:Decapolisisaregionoften cities,acrosstheJordan,totheeast,overagainst Galilee [ed. note: It appears, however, from Reland, Pales. v.1, p198, that a portion of Decapolis, including its metropolis, Scythopolis,
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Beda: Decapolis est regio decem urbium trans Iordanem ad orientem contra Galilaeam. Quod ergo dicitur quoddominus venit ad mare Galilaeae inter medios fines Decapoleos, non ipsos fines Decapolis
intrasse significat, neque enim mare navigassedicitursedpotiusadmareusque venisseatqueadipsumpervenisselocumqui medios fines Decapolis longe trans mare positosrespiciebat.
wasonthissideJordan,andthereforethistextof St.Markmaybetakenliterally.]Whenthereforeit is said that the Lord came to the seaofGalilee, through the midst of the borders of Decapolis,it does not mean that He entered the confines of Decapolis themselves for He is notsaidtohave crossed the sea, but rather to have come tothe bordersofthesea,andtohavereachedquiteup to the place, which was opposite to the midstof thecoastsofDecapolis,whichweresituatedata distanceacrossthesea. Itgoeson,"AndtheybringHimonethatwasdeaf and dumb, and they besought Him to layhands uponhim." Theophylact: Which is rightly placed after the deliveranceofonepossessedwitha[p.143]devil, for such an instance of suffering came fromthe devil. There follows, "And He took him asidefromthe multitude,andputHisfingersintohisears." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Hetakes thedeafanddumbmanwhowasbroughttoHim apart from the crowd, that He might not doHis divine miracles openly teaching us to castaway
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Sequituretadducunteisurdumetmutum,et deprecabantureumutimponatillimanum.
Theophylactus: Quod recte post daemoniaci liberationem ponitur: ex Daemonioenimtalispassioerat.
Sequitur et apprehendens eum de turba seorsum,misitdigitossuosinauriculameius. Chrysostomus: Seorsum a turba oblatum surdum et mutum apprehendit, ut divina miraculanonfaceretmanifeste,instruensnos vanamgloriameicere,ettumorem:nihilenim
estexquoaliquissicmiraculaoperetur,sicut si humilitatem colat, et modestiamsequatur. Misitverodigitosinauriculam,potensverbo sanare, ut ostenderet quod divina virtute ditatum erat corpus divinitati unitum, et operatio eius. Quia enim propter transgressionem Adae, natura humana multam incurrerat passionem, ac membrorum,etsensuumlaesionem,veniens Christusinseipsoperfectionemdemonstravit humanaenaturaeetpropterhocdigitisaures aperuit, et sputo loquelam dedit unde sequituretexpuenstetigitlinguameius.
vain glory and swelling of heart, for no onecan workmiraclesashecan,wholoveshumilityandis lowly in his conduct. But He puts Hisfingersinto his ears, when He might have cured him witha word,toshewthatHisbody,beingunitedtoDeity, wasconsecratedbyDivinevirtue,withallthatHe did. For since on account of thetransgressionof Adam,humannaturehadincurredmuchsuffering andhurtinitsmembersandsenses,Christcoming into the world shewed the perfection of human nature in Himself, and on this accountopened ears, with His fingers, and gave the powerof speechbyHisspittle.Whereforeitgoeson,"And spit,andtouchedhistongue." Theophylact: That He might shew that all the membersofHissacredbodyaredivineandholy, even the spittle which loosed the string ofthe tongue. For the spittle is only the superflous moistureofthebody,butintheLord,allthingsare divine. Itgoeson,"Andlookinguptoheaven,Hegroaned, and saith unto him, Ephphatha, that is, Be opened." Bede: He looked up to heaven, that Hemight teachusthatthenceistobeprocuredspeechfor
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Theophylactus: Ut scilicet ostenderetquod omnia membra sacri corporis eius divina existunt et sancta sicut et sputum, quod vinculum linguae dissolvit. Etenim omne sputumsuperfluitasestsedindominoomnia divinafuerunt. Sequituretsuspiciensincaelumingemuit,et ait:ephphetha,quodestadaperire.
Beda: Suspexit quidem in caelum, utinde mutis loquelam, inde auditum surdis, inde
cunctis infirmantibus medelam doceretesse quaerendam. Ingemuit autem, non quiaipsi opus esset cum gemitu aliquid petere a patre,quicunctapetentibusdonatcumpatre sedutnobisgemendidaretexempla,cumvel pro nostri, vel pro nostrorum erratibus proximorum supernae pietatis praesidia invocamus. Chrysostomus: Simul etiam ingemuit, nostram causam suscipiens in seipso, et naturae misertus humanae, vidensmiseriam inquamhumanumgenusinciderat. Beda: Quod ait ephphetha, idestadaperire, ad aures proprie pertinet: aures enimad audiendum aperiendae, lingua vero, utloqui posset, a retinaculis erat suae tarditatis solvenda unde sequitur et statim apertae sunt aures eius, et solutum est vinculum linguaeeius,etloquebaturrecte:ubiutraque natura unius et eiusdem Christi manifeste distincta est. Suspiciens quidem incaelum, quasihomoDeumdeprecatusingemuitsed mox uno sermone quasi potens divina maiestatecuravit. Sequituretpraecepitillisnecuidicerent.
the dumb, hearing for the deaf, health forallwho aresick.AndHesighed,notthatitwasnecessary for Him to be any thing from His Father with groaning,forHe,togetherwiththeFather,givesall thingstothemwhoask,butthatHemightgiveus an example of sighing, when for our ownerrors and those of our neighbours, we invoke the guardianshipoftheDivinemercy. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Heatthe sametimealsogroaned,astakingourcauseupon Himself and pitying human nature, seeing the miseryintowhichithadfallen. Bede:ButthatwhichHesays,"Ephphatha,thatis, Be opened," belong properly to the ears, forthe earsaretobeopenedforhearing,butthetongue tobeloosedfromthebondsofitsimpediment,that is may be able to speak. Wherefore it goes on, "And straightway his ears were opened, andthe string of his tongue was loosed, and hespake plain." Where each nature of one andthesame Christ [p. 144] is manifestly distinct, lookingup indeedintoHeavenasman,prayinguntoGod,He groaned, but presently with one word, asbeing strongintheDivineMajesty,Hehealed. Itgoeson,"AndHechargedthemthattheyshould
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tellnoman." Hieronymus: Per quod non in virtutibus gloriandum esse docuit sed in cruce et humiliatione. Chrysostomus: Praecepit etiammiraculum occultare, ne ante tempus accenderet Iudaeos ad homicidium per invidiam perpetrandum. Hieronymus:Civitasauteminmonteposita, undique circumspecta abscondi non potest, et humilitas semper praecedit gloriamunde sequiturquantoautemeispraecipiebat,tanto magispluspraedicabant. Theophylactus:Docemurautemexhoccum alicuibeneficiaelargimur,minimeapplausus, et laudes petere cum vero accepimus beneficia, benefactores praedicare et laudare,quamvisnolint. Augustinus de Cons. Evang: Si autem sciebat eos (sicut ille qui notas habebatet praesentes et futuras hominum voluntates) tanto magis praedicaturos, quantomagisne praedicarent eis praecipiebat ut quid hoc
Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Bywhich Hehastaughtusnottoboastinourpowers,butin thecrossandhumiliation. He also bade them conceal the miracle, lest He should excite the Jews by envy tokillHimbefore thetime.
Pseudo-Jerome:Acity,however,placedonahill cannotbehid,andlowlinessalwayscomesbefore glory. Wherefore it goes on, "but the more He chargedthem,somuchthemoreagreatdealthey publishedit." Theophylact:Bythiswearetaught,whenweconfer benefitsonany,bynomeanstoseekforapplause andpraisebutwhenwehavereceivedbenefits,to proclaimandpraiseourbenefactors,eventhough theybeunwilling. Augustine: If however He, as one Who knewthe presentandthefuturewillsofmen,knewthatthey wouldproclaimHimthemoreinproportionasHe forbade them, why did He give them this command?IfitwerenotthatHewishedtoproveto
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praecipiebat, nisi pigris volebat ostendere quanto gaudiosius, quanto ferventius eum praedicare debeant, quibus iubet ut praedicent, quando illi qui prohibebantur, tacerenonpoterant? Glossa: Ex praedicatione autemsalvatorum a Christo, crescebat admiratio turbarum, et confessiobeneficiorumChristiunde
men who are idle, how much more joyfully, with how much greater obedience, they whom He commands to proclaim Him shouldpreach,when they who were forbidden could not hold their peace. Gloss.:Fromthepreachinghoweverofthosewho werehealedbyChrist,thewonderofthemultitude, and their praise of the benefits of Christ, increased. Wherefore it goes on, "And they werebeyond measure astonished, saying, He hath done all things well he maketh the deaf to hear, and the dumbtospeak." Pseudo-Jerome: Mystically, Tyre is interpreted, narrowness, and signifies Judaea, to which the Lordsaid,"Forthebedisgrowntoonarrow,"[Isa 28:20] and from which He turns Himself to the Gentiles.Sidonmeans,hunting,forourraceislike an untamed beast, and "sea", which meansa wavering inconstancy. Again, the Saviourcomes to save the Gentiles in the midst ofthecoastsof Decapolis, which may be interpreted, as the commands of the Decalogue. Further,thehuman racethroughoutitsmanymembersisreckonedas one man, eaten up by varying pestilence, inthe
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Sequitur et eo amplius admirabantur dicentes: bene omnia fecit hoc scilicet, surdosfecitaudire,etmutosloqui.
Hieronymus: Mystice autem Tyrus interpretatur angustia, et significatIudaeam, cuidominusdicit:coangustatumeststratum, a qua transfert se ad gentes alias.Sidon venatio interpretatur. Fera autem indomita nostra natio est, et mare, quod fluctuosa volubilitas est. Inter medios autem fines Decapoleos, quod interpretatur Decalogi mandata,salvatoradsalvandasgentesvenit. Genus autem humanum per multamembra, quasi unus homo varia peste absumptus, enumeratur in protoplasto: caecatur dum
male videt, surdus fit cum audit,obmutescit cum loquitur. Deprecantur autem eum, ut imponat illi manum, quia incarnatum fore dominum multi iusti etpatriarchaecupiebant etoptabant.
first created man it is blinded, that is, its eyeis evilitbecomesdeaf,whenitlistensto,anddumb when it speaks, evil. And they prayed Himtolay His hand upon him, because manyjustmen,and [p.145]patriarchs,wishedandlongedforthetime whentheLordshouldcomeintheflesh. Bede: Or he is deaf and dumb, who neitherhas ears to hear the words of God, nor opens his mouthtospeakthem,andsuchmustbepresented totheLordforhealing,bymenwhohavealready learnedtohearandspeakthedivineoracles. Pseudo-Jerome: Further, he who obtainshealing is always drawn aside from turbulent thoughts, disorderlyactions,andincoherentspeeches.And the fingers which are put into the ears arethe wordsandthegiftsoftheHolyGhost,ofwhomitis said, "This is the finger of God." [Ex8:19Luke 11:20] The spittle is heavenly wisdom, which loosensthesealedlipsofthehumanrace,sothat it can say, I believe in God, the FatherAlmighty, and the rest of the Creed. "And looking up to heaven, he groaned," that is, He taught us to groan,andtoraiseupthetreasuresofourhearts totheheavensbecausebythegroaningofhearty compunction, the silly joy of the flesh ispurged away. But the ears are opened to hymns, and songs,andpsalmsandHeloosesthetongue,that
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Beda:Velsurdusetmutusestquinecaures audiendi verba Dei habet, nec osaperitpro loquendisqualesnecesseestuthiquiloqui iam, et audire divina eloquia didicerunt, dominosanandosofferant. Hieronymus: Seorsum autem semper a turbulentis cogitationibus, et actibus inordinatis, sermonibusque incompositis educiturquisanarimeretur.Digitiautem,qui in aures mittuntur, verba, vel donaspiritus sunt, de quo dicitur: digitus Dei est hic. Sputum autem divina sapientia est, quae solvit vinculum labiorum humani generis, ut dicat: credo in Deumpatremomnipotentem, et reliqua. Suspiciens autem in caelum ingemuit, idest gemere nos docuit, et in caelum thesauros nostri cordis erigere:quia per gemitum compunctionis intimae frivola laetitia carnis purgatur. Apertae sunt autem aures ad hymnos et cantica et Psalmos. Solvit linguam, ut eructet verbum bonum,
quodnonpossuntnecverberacohibere.
it may pour forth the good word, which neither threatsnorstripescanrestrain.
Caput 8 Lectio 1 1 , , 2 : 3 , : . 4 ' 5 , , . 6 :

1.Inthosedaysthemultitudebeingvery great, and having nothing to eat,Jesus calledHisdisciplesuntoHim,andsaith untothem,2."Ihavecompassiononthe multitude,becausetheyhavenowbeen withMethreedays,andhavenothingto eat:3.AndifIsendthemawayfastingto their own houses, they will faint bythe way: for divers of them camefromfar." 4. And His disciples answered Him, "From whence can a mansatisfythese menwithbreadhereinthewilderness." 5. And He asked them, "How many loaves have ye?" And they said, "Seven." 6. And He commanded the people to sit down on theground:and He took the seven loaves, and gave thanks, and brake, and gave to His disciples to set before them and they did set them before the people.7.And
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. 7 : . 8 , . 9 . .
they had a few small fishes: andHe blessed, and commanded to set them alsobeforethem.8.Sotheydideat,and were filled: and they took up of the brokenmeatthatwasleftsevenbaskets. 9. And they that had eaten wereabout fourthousand:andHesentthemaway.
Theophylactus: Postquam dominus superius miraculum de multiplicatione panumperpetrasset,nunciterumoccasione habitacongruenti,adducitsimilemiraculum operari unde dicitur in diebus illisiterum cum turba esset cum Iesu, nechaberent quodmanducarent,convocatisdiscipulisait illis:misereorsuperturbam,quiaecceiam triduo sustinent me, nec habent quod manducent. Non enim semper circa alimenta miracula faciebat, ne propter cibumipsumsequerentur.Etnuncigiturhoc miraculum non fecisset, nisi quia videbat
Theophylact: After the Lord had performed the former miracle concerning the multiplication ofthe loaves,nowagain,afittingoccasionpresentsitself, and He takes the opportunity of workingasimilar miracle.Whereforeitissaid,[p.147]"Inthosedays, themultitudebeingverygreat,andhavingnothingto eat,JesuscalledHisdisciplesuntoHim,andsaith unto them, I have compassion on the multitude, because they have now been with Me threedays, and have nothing to eat." For He did not always work miracles concerning the feeding of the multitude,lesttheyshouldfollowHimforthesakeof food now therefore He would not have performed
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turbispericulumimminere:unde
this miracle, if He had not seen thatthemultitude wasindanger. Wherefore it goes on: "And if I send themaway fastingtotheirownhouses,theywillfaintbytheway: fordiversofthemcamefromfar." Bede,inMarc.,2,32:Whytheywhocamefromafar hold out for three days, Matthew says morefully: "And He went up into a mountain, and sat down there, and great multitudes came untoHim,having withthemmanysickpersons,andcastthemdown at Jesus' feet, and He healed them." [Matt.15:2930] Theophylact: The disciples did not yetunderstand, nor did they believe in His virtue, notwithstanding former miracles wherefore it continues, "And His disciples said unto Him, From whence can aman satisfy these men with bread here in the wilderness?" But the Lord Himself doesnotblame them, teaching us that we shouldnotbegrievously angry with ignorant men and those who do not understand,butbearwiththeirignorance.Afterthis itcontinues,"AndHeaskedthem,Howmanyloaves haveye?andtheyanswered,Seven. Remig.: Ignorance was not His reason forasking
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Sequitur et si dimisero eos ieiunos in domumsuam,deficientinvia:quidamenim exeisdelongevenerunt. Beda: Quare triduo sustinent de longe venientes? Matthaeus plenius dicit sic:et ascendens in montem sedebat et accesserunt ad eum turbae multae, habentes multos infirmos, et proiecerunt eosadpedeseius,etcuraviteos.
Theophylactus: Discipuli adhuc non intelligebant, nec virtuti eius propterpriora miracula credebant unde sequitur et responderunt ei discipuli sui: unde istos quis poterit hic saturare panibus in solitudine? Ipse autem dominus non eos vituperat, ex hoc instruens nos quod non debemusignorantibusetnonintelligentibus graviter irasci, sed eorum ignorantiae compati unde aequitur et interrogaviteos: quotpaneshabetis?Quidixerunt:septem. Remigius
super
Matth:
Non
ideo
interrogavit, quia ignoraret quot haberent sed ut dum illi respondent septem, quo pauciores essent, eo magis miraculum diffamaretur,etnotiusfieret. Sequitur et praecepit turbae discumbere super terram. In superiori refectionesupra foenumdiscubuissedicuntur,hicverosuper terram. Sequitur et accipiens septem panes, gratiasagensfregit.Ineoquodgratiasegit, nobis reliquit exemplum ut de omnibus donis nobis caelitus collatis illi gratias referamus. Et notandum, quia dominus panes non dedit turbae, sed discipulis, discipuli autem dederunt turbis sequitur enimetdeditdiscipulissuisutapponerent et apposuerunt turbae. Non solumpanes, sedetpisciculosbenedicensiussitapponi sequitur enim et habebant pisciculos paucos,etipsosbenedixit,etiussitapponi. Etmanducaverunt,etsaturatisunt. Beda: In hac ergo lectione consideranda est in uno eodemque redemptore nostro distincta operatio divinitatis ethumanitatis, atque Eutychetis error, qui unam tantumin
them, but that from their answering, "seven," the miraclemightbenoisedabroad,andbecomemore knowninproportiontothesmallnessofthenumber.
It goes on: "And He commanded the peopletosit downontheground."Intheformerfeedingtheylay downongrass,inthisoneontheground.
It continues, "And He took the seven loaves,and gave thanks, and brake." In giving thanks, Hehas leftusanexample,thatforallgiftsconferredonus fromheavenweshouldreturnthankstoHim.Andit is to be remarked, that our Lord did notgivethe bread to the people, but to His disciples, and the disciplestothepeople.Foritgoeson,"andgaveto His disciples to set before them and they didset thembeforethepeople."Andnotonlythebread,but the fish also He blessed, and ordered to beset beforethem.Fortherecomesafter,"Andtheyhada few small fishes: [p. 148] and He blessed,and commandedtosetthemalsobeforethem." Bede:Inthispassagethenweshouldnotice,inone andthesame,ourRedeemer,adistinctoperationof DivinityandofManhoodthustheerrorofEutyches [ed.note:i.e.theMonothelites],whopresumestolay
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Christo operationem dogmatizare praesumit, procul a Christianis finibus expellendus. Quis enim non videat hoc, quod super turbam miseretur dominus, affectumesse,etcompassionemhumanae fragilitatis?Quodautemseptempanibuset pisciculis paucis quatuor millia hominum satiavit,divinaeopusestvirtutis. Sequituretsustuleruntquodsuperaveratde fragmentisseptemsportas. Theophylactus: Turbae comedentes et saturatae non secum tollunt panum reliquias, sed ipsas discipuli sustulerunt, sicutetsuperiuscophinos:inquosecundum historiamdiscimusquoniamoportetnoshis quae sufficiunt esse contentos, et non quaerere ultra. Deinde numerus manducantiumdescribiturcumdiciturerant autem qui manducaverant quasi quatuor millia: et dimisit eos. Ubi considerandum est, quod Christus neminem ieiunum dimittit:omnesenimvultsuagratiaenutriri. Beda: Hoc vero typice inter hanc refectionem et illam quinque panum, ac duorum piscium distat, quod ibi littera
downthedoctrineofoneonlyoperationinChrist,is to be cast out far from the Christianpale.Forwho does not here see that the pity of our Lordforthe multitude is the feeling and sympathyofhumanity and that at the same time His satisfying four thousandmenwithsevenloavesandafewfishes,is aworkofDivinevirtue?
Itgoeson,"Andtheytookupofthebrokenmeatthat wasleftsevenbaskets." Theophylact:Themultitudeswhoateandwerefilled didnottakewiththemtheremainsoftheloaves,but thedisciplestookthemup,andtheydidbeforethe baskets. In which we learn according to the narration, that we should be content with whatis sufficient, and not look for any thing beyond. The number of those who ate is put down, when itis said, "And they that had eaten were aboutfour thousand:andHesentthemaway"wherewemay see that Christ sends no one away fasting,forHe wishesalltobenourishedbyHisgrace.
Bede: The typical difference between thisfeeding and the other of the five loaves and twofishes,is, that there the letter of the Old Testament, full of
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veteris testamenti spirituali gratia plena significata est hic autem veritas, et gratia novi testamenti fidelibus ministranda monstrataest.Turbaautemtriduodominum sustinet propter sanationem infirmorum, ut Matthaeusnarrat,cumelectiinfidesanctae Trinitatispropeccatisperseverantiinstantia supplicant.Velquiaaddominumseopere, locutione,atquecogitationeconvertunt. Theophylactus: Vel per eos qui per triduum expectant, significat baptizatos. Baptismus enim illuminatio dicitur, ettrina submersioneperficitur. Gregorius Moralium: Non vult autem eos ieiunosdimittere,nedeficiantinvia:oportet enim quod in praedicatione verbum consolationis accipiant, ne a veritatis pabulo ieiuni remanentes in huius vitae laboresuccumbant. Ambrosius super Lucam: Bonusquidem dominus studia exigit, vires ministrat,non vultieiunosdimittere,nedeficiantinviahoc estvelinistiuscursuvitae,velantequamad caputvitaeperveniant,scilicetadpatrem,et intelligant quod ex patre Christus est: ne
spiritual grace, is signified, but here the truthand grace of the New Testament, which is to be ministeredtoallthefaithful,ispointedout.Nowthe multituderemainsthreedays,waitingfortheLordto healtheirsick,asMatthewrelates,whentheelect,in thefaithoftheHolyTrinity,supplicateforsins,with persevering earnestness or because they turn themselves to the Lord in deed, in word, andin thought. Theophylact:Orbythosewhowaitforthreedays,He means the baptized for baptism is called illumination,andisperformedbytrueimmersion.
Greg., Mor. 1, 19: He does not howeverwishto dismiss them fasting, lest they should faint bythe wayforitisnecessarythatmenshouldfindinwhat ispreachedthewordofconsolation,lesthungering throughwantofthefoodoftruth,theysinkunderthe toilofthislife. Ambrose, in Luc., 6, 73: The good Lord indeed whilstHerequiresdiligence,givesstrengthnorwill Hedismissthemfasting,"lesttheyfaintbytheway," thatis,eitherinthecourseofthislife,orbeforethey have reached the fountainhead [p. 149] oflife,that is, the Father, and have learnt that Christ isofthe
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fortecumacceperint,quodnatusexvirgine est,incipiantnonDeivirtutem,sedhominis aestimare. Dividit ergo escas dominus Iesus, et ille quidem vult dare omnibus, negatnemini,dispensatorestomniumsed cumillepanesfrangat,utdetdiscipulis,situ manus tuas non extendas ut accipiastibi escas, deficies in via, nec poteris ineum culpamreferrequimiseretur,etdividit. Beda Qui vero post carnis flagitia, post furta, violentias et homicidia ad poenitentiam redeunt, ad dominum de longinquo veniunt. Quanto enim quisque plus in pravo opere erravit, tanto ab omnipotente Deo longius recessit et credentesdegentibusdelongeveneruntad ChristumIudaeiverodeprope,quilegiset prophetarum erant litteris edocti ex illo. Supra autem in refectione quinquepanum turbae super faenum viridediscumbebant, hicautemsuperterram:quiaperScripturam legisdesideriacarniscomprimereiubemur in novo autem testamento ipsam quoque terram, ac facultates temporalesrelinquere praecipimur. Theophylactus:Septemautempanessunt spirituales sermones: nam septenarius
Father,lesthaply,afterreceivingthatHeisbornofa virgin, they begin to esteem His virtue not thatof God,butofaman.ThereforetheLordJesusdivides thefood,andHiswillindeedistogivetoall,todeny none He is the Dispenser of all things, butifthou refusesttostretchforththyhandtoreceivethefood, thouwiltfaintbythewaynorcanstthoufindfaultwith Him,whopitiesanddivides.
Bede: But they who return to repentanceafterthe crimes of the flesh, after thefts, violence, and murders, come to the Lord from afar for in proportion as a man has wandered farther inevil working,sohehaswanderedfartherfromAlmighty God.ThebelieversamongsttheGentilescamefrom afartoChrist,buttheJewsfromnear,fortheyhad beentaughtconcerningHimbytheletterofthelaw andtheprophets.Intheformercase,however,ofthe feeding with five loaves, the multitude layuponthe green grass: here, however, upon the ground, becausebythewritingofthelaw,weareorderedto keepunderthedesiresoftheflesh,butintheNew Testament we are ordered to leave eventheearth itselfandourtemporalgoods.
Theophylact:Further,thesevenloavesarespiritual discourses, for seven is the number, whichpoints

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numerus spiritus sancti significativus est, qui perficit omnia: in septenario enim numerodierumnostravitaperficitur.
out the Holy Ghost, who perfects all thingsforour life is perfected in the number of seven days.[ed. note: The number seven seems to be takeninthe Fathers to mean a whole, from the worldhaving been completed in seven days and St.Ambrose laysitdownasaprincipleofinterpretation,inLuc.7, 95. Theophylact here alludes to the sevenagesof man's life a very similar passage is found inSt. Ambrose's 44th Letter, where the whole subjectis discussed.] Pseudo-Jerome: Or else, the seven loavesarethe gifts of the Holy Spirit, the fragments oftheloaves arethemysticalunderstandingofthefirstweek. Bede:ForourLord'sbreakingthebreadmeansthe opening of mysteries His giving of thanksshews how great a joy He feels in the salvation ofthe human race His giving the loaves toHisdisciples thattheymightsetthembeforethepeople,signifies that He assigns the spiritual gifts of knowledge to the Apostles, and that it was His will thatbytheir ministrythefoodoflifeshouldbedistributedtothe Church. Pseudo-Jerome: The small fishes blessed are the books of the New Testament, for our Lordwhen risen asks for a piece of broiled fish. Or else,in
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Hieronymus:Velseptempanesdonasunt spiritus sancti, fragmenta panum mystici intellectussunthuiusseptimanae. Beda: Quod enim dominus panes fregit, apertionemsignificatsacramentorumquod gratias egit, ostendit quantum de salute humani generis congaudeat quod panes discipulis dedit ut turbae apponerent, significat quia spiritualis dona scientiae tribuit apostolis, et per eorum ministerium voluitEcclesiaesuaevitae,cibariadistribui.
Hieronymus: Pisciculi benedicti, libri sunt novitestamenti:quoniampiscisassipartem dominusresurgenspostulat:velinpisciculis

sanctos accipimus, quorum Scriptura novi testamenti fidem, vitam et passiones continet: qui e turbulentis huius saeculi fluctibuserepti,refectionemnobisinternam exemplosuopraebuerunt.
these [p. 150] little fishes, we receive thesaints, seeingthatintheScripturesoftheNewTestament are contained the faith, life, and sufferingsofthem who,snatchedawayfromthetroubledwavesofthis world, have given us by their example spiritual refreshment. Bede: Again, what was over and above,afterthe multitude was refreshed, the Apostles take up, becausethehigherpreceptsofperfection,towhich the multitude cannot attain, belong to thosewhose lifetranscendsthatofthegeneralityofthepeopleof God nevertheless, the multitude is said tohave beensatisfied,becausethoughtheycannotleaveall that they possess, nor come up to that whichis spokenofvirgins,yetbylisteningtothecommands ofthelawofGod,theyattaintoeverlastinglife. Pseudo-Jerome: Again, the seven basketsarethe sevenChurches.Bythefourthousandismeantthe yearofthenewdispensation,withitsfourseasons. Fitlyalsoaretherefourthousand,thatinthenumber itselfitmightbetaughtusthattheywerefilledwith thefoodoftheGospel. Theophylact:Ortherearefourthousand,thatis,men perfect in the four virtues and for this reason,as beingmoreadvanced,theyatemore,andleftfewer
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Beda: Quod autem turbis saturatis supererat, apostoli tollunt: quia altiora perfectionis praecepta, quae turba nequit attingere, ad illos pertinent qui generalem populiDeiconversationemtranscenduntet tamenturbasaturataessememoratur:quia etsi sua relinquere nequeant, neque explere, quod de virginibus diciturtamen audiendo mandata legis Dei ad vitam perveniuntaeternam. Hieronymus: Septem autem sportae, septemEcclesiae.Quatuormillia,annusest novi testamenti, cum quatuor temporibus. Bene etiam quatuor millia sunt, ut inipso numero docerent evangelicis se pastos essecibariis. Theophylactus: Vel quatuor millia sunt, idest quatuor virtutibus perfecti etpropter hoc veluti fortiores plura comedentes,
pauciora reliquerunt. In isto enimmiraculo septem sportae remanent in miraculo autem quinque panum duodecim cophini: quia quinque millia erant, idest quinque sensibus servientes, et propter hoc non potuerunt comedere, sed paucis contenti fuerunt unde multae superabundant reliquiaefragmentorum.
fragments. For in this miracle, seven basketsfull remain,butinthemiracleofthefiveloaves,twelve, fortherewerefivethousandmen,whichmeansmen enslavedtothefivesenses,andforthisreasonthey couldnoteat,butweresatisfiedwithlittle,andmany remainsofthefragmentswereoverandabove.
Lectio 2 10 . 11 , ' , . 12 , , . 13 . 14 , ' . 15 , ,

10.AndstraightwayHeenteredintoa shipwithHisdisciples,andcameinto the parts of Dalmanutha. 11. And the Pharisees came forth, and beganto question with Him, seeking of Hima sign from heaven, tempting Him.12. AndHesigheddeeplyinHisspirit,and saith, "Why doth this generationseek after a sign? Verily, I say untoyou, there shall be no sign given unto this generation."13.AndHeleftthem,and entering into the ship againdeparted totheotherside.14.Nowthedisciples had forgotten to take bread, [p.151] neither had they in the shipwiththem more than one loaf. 15. And He charged them, saying, "Take heed,
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. 16 . 17 , 18 , 19 , , . 20 , [], . 21 , 22 . .
bewareoftheleavenofthePharisees, and of the leaven of Herod." 16.And they reasoned among themselves, saying, "It is because we have no bread." 17. And when Jesus knewit, He saith unto them, "Why reasonye, because ye have no bread?perceive yenotyet,neitherunderstand?haveye your heart yet hardened? 18. Having eyes, see ye not? and having ears, hearyenot?anddoyenotremember? 19. When I brake the five loaves among five thousand, how many basketsfulloffragmentstookyeup?" TheysayuntoHim,"Twelve."20."And whenthesevenamongfourthousand, how many baskets full of fragments took ye up?" And they said,"Seven." 21.AndHesaiduntothem,"Howisit thatyedonotunderstand?"
Theophylactus:
Postquam
dominus
Theophylact: After that our Lord had workedthe

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operatus est miraculum panum, statim in alium secedit locum, ne propter miraculum, ipsum turbae caperent, ut facerent regem unde dicitur et statim ascendensnavimcum discipulissuis,venitinpartesDalmanutha.
miracleoftheloaves,Heimmediatelyretiresinto another spot, lest on account of themiracle,the multitudes should take Him to make Him aking. Whereforeitissaid,"AndstraightwayHeentered into a ship with His disciples, and cameintothe partsofDalmanutha." Augustine,deCon.Evan.,2,51:NowinMatthew wereadthatHeenteredintothepartsofMagdala [ed.note:Magedam].Butwecannotdoubtthatitis the same place under another name for several manuscriptsevenofSt.MarkhaveonlyMagdala.
Augustinus de Cons. Evang: In Matthaeo autem legitur, quod venit in finesMagedam. Non autem dubitandum est eumdem locum esse sub utroque nomine: nam plerique codices non habent, etiam secundum Marcum,nisiMagedam. Sequitur et exierunt Pharisaei, etcoeperunt conquirerecumeo,quaerentesabillosignum decaelo,tentanteseum. Beda: Pharisaei siquidem signumquaerunt de caelo, ut qui multa hominum millia secundodepaucispanibussaturavit,nuncin exemploMoysi,mannacaelitusmisso,etper omnia passim disperso, populum omnemin ultimo tempore reficiat: quod in Evangelio Ioannisquaeruntdicentes:quodsignumfacis, ut videamus et credamus tibi? Patresnostri manducaverunt manna in deserto, sicut scriptum est: panem de caelis dedit
It goes on, "And the Pharisees came forth,and begantoquestionwithHim,seekingofHimasign fromheaven,temptingHim." Bede,inMarc.,2,33:ThePharisees,then,seeka signfromheaven,thatHe,Whohadforthesecond timefedmanythousandsofmenwithafewloaves ofbread,shouldnow,aftertheexampleofMoses, refreshthewholenationinthelasttimewithmanna [p. 152] sent down from heaven, anddispersed amongstthemall.
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manducare. Theophylactus: Vel quaerunt signum de caelo, scilicet ut solem et lunam sisteret, grandinem peteret et aerem immutaret. Credebantenimquoddecaelosignafacere non poterat, sed quod in Beelzebubsolum poteratfaceresignuminterra. Beda: Sicut autem turbam supracredentem refecturusgratiasagebat,itanuncobstultam Pharisaeorum petitionem gemit: quia humanaenaturaecircumferensaffectus,sicut de hominum salute laetatur, itasupereorum doleterroribus:unde Theophylact:Ortheyseekforasignfromheaven, thatis,theywishHimtomakethesunandmoon stand still, to bring down hail, and changethe atmosphere for they thought that He could not perform miracles from heaven, but could onlyin Beelzebubperformasignonearth. Bede: When, as related above, He wasaboutto refreshthebelievingmultitude,Hegavethanks,so now, on account of the foolish petition ofthe Pharisees, He groans because, bearingabout with Him the feelings of human nature, asHe rejoicesoverthesalvationofmen,soHegrieves overtheirerrors. Wherefore it goes on, "And He groanedinspirit, and saith, Why doth this generation seek aftera sign?VerilyIsayuntoyou,Ifasignshallbegiven tothisgeneration."Thatis,nosignshallbegiven asitiswritteninthePsalms,"Ihaveswornonceby myholiness,ifIshallfailDavid,"[Ps80:36]thatis,I willnotfailDavid. Augustine:Letnoone,however,beperplexedthat the answer which Mark says was given to them, when they sought a sign from heaven, is notthe
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Sequitur et ingemiscens spiritu ait: quid generatio ista signum quaerit? Amendico vobis,sidabiturgenerationiistisignumidest, nondabitur,iuxtaillud:semeliuraviinsancto meo, si David mentiar idest, nonmentiar David.
Augustinus de Cons. Evang: Non autem moveat quod Marcus non dicit responsum esse quaerentibus signum de caelo idem
quod Matthaeus de Iona sed aitdominum respondisse: signum non dabitur ei intelligendum est enim quale petebant,hoc est de caelo. Praetermisit autem dicerede Iona,quodMatthaeuscommemoravit.
sameasthatwhichMatthewrelates,namely,that concerningJonah.HesaysthattheLord'sanswer was,thatnosignshouldbegiventoitbywhichwe must understand such an one as they askedfor, thatis,onefromheavenbuthehasomittedtosay, whatMatthewhasrelated. Theophylact:Now,thereasonwhytheLorddidnot listen to them was, that the time of signsfrom heaven had not arrived, that is, the time ofthe second Advent, when the powers of theheaven shall be shaken, and the moon shall notgiveher light. But in the time of the first Advent,allthings are full of mercy, and such things do not take place. Bede:Forasignfromheavenwasnottobegiven toagenerationofmen,whotemptedtheLordbut to a generation of men seeking the Lord, He shewsasignfromheaven,wheninthesightofthe ApostlesHeascendedintoheaven. Itgoeson,"AndHeleftthem,andenteringintoa shipagain,Hedepartedtotheotherside." Theophylact:TheLordindeedquitsthePharisees, asmenuncorrectedforwherethereisahopeof correction,thereitisrighttoremainbutwherethe
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Theophylactus: Ideo autem eos dominus non exaudit, quia aliud esttempussignorum caelestium,scilicettempusadventussecundi, cum virtutes caelorum commovebuntur, et luna non dabit lumen suum. Temporeautem primi adventus non fiunt talia, sed omnia mansuetudineplena.
Beda: Non etiam dandum erat caeleste signum generationi tentantium dominum. Ceterum generationi quaerentium dominum signum de caelo ostendit, quando cernentibusapostolisascenditincaelum. Sequitur et dimittens eos, ascendit iterum navim,etabiittransfretum. Theophylactus: Dimittit quidem dominus Pharisaeos quasi incorrectos: namubispes est correctionis, ibi morandum est ubi vero
malumincorrigibileest,inderecedendum. Sequitur et obliti sunt panes sumere, etnisi unumpanemnonhabebantsecuminnavi.
evilisincorrigible,weshouldgoaway. There follows: "Now they had forgotten to take bread,neitherhadtheyintheshipwiththemmore thanoneloaf." Bede: [p. 153] Some may ask, how they hadno bread, when they had filled seven baskets just before they embarked in the ship. ButScripture relates that they had forgotten to takethemwith them,whichisaproofhowlittlecaretheyhadfor thefleshinotherthings,sinceintheireagernessto follow the Lord, even the necessity ofrefreshing theirbodieshadescapedfromtheirmind.
Beda: Quaerit autem aliquis: quomodo panes non habebant qui statim impletis septem sportis ascenderunt in naviculam? Sed Scriptura testatur, quod obliti sunteos secum tollere quod indicium est quam modicam carnis curam haberent inreliquis, quibus ipsa reficiendi corporis necessitas intentione dominici comitatus mente excesserat. Theophylactus: Dispensative etiam panes sumere discipuli sunt obliti, ut reprehensia Christo fierent meliores et ad virtutis Christi notitiampervenirent Sequitur enim et praecipiebat eis, dicens: videte,etcaveteafermentoPharisaeorum,et fermentoHerodis. Chrysostomus:Matthaeusdicit:afermento PharisaeorumetSadducaeorumLucasvero Pharisaeorum solum. Tres ergoPharisaeos
Theophylact: By a special providence also the disciples forgot to take bread, that theymightbe blamed by Christ, and thus become better, and arriveataknowledgeofChrist'spower. For it goes on, "And He charged them, saying, Take heed, and beware of the leaven of the PhariseesandoftheleavenofHerod." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Matthew says, "of the leaven of the Pharisees and of the Sadducees" Luke, however, of the Pharisees
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nominant, quasi principales Matthaeus vero et Marcus sibi secundarios diviserunt. CongrueautemMarcusposuitHerodis,quasi relictis a Matthaeo Herodianis in supplementum narrationis ipsius. Hocautem dicens, paulatim inducit discipulos ad sensumetfidem. Theophylactus: Fermentum Pharisaeorum et Herodianorum vocat doctrinam eorum, quasi damnosam et corruptivam etmalitia veteriplenam.Herodianienimdoctoreserant, quiHerodemChristumessedicebant. Beda: Vel fermentum Pharisaeorum est decreta legis divinae traditionibus hominum postponere legem verbis praedicare, et factisimpugnaredominumtentare,doctrinae eius, aut operibus non credere.Fermentum autem Herodis est adulterium, homicidium, temeritas iurandi, simulatio religionis, et odiuminChristumetpraecursoremeius. Theophylactus: Ipsi autem discipuli de fermentopanumdixissedominumputaverunt unde sequitur et cogitabant ad alterutrum, dicentes: quia panes non habemus. Hoc autem dicebant, quasi non intelligentes
only. All three, therefore, name thePharisees,as beingthemostimportantofthem,butMatthewand Markhaveeachmentionedoneofthesecondary sects and fitly has Mark added "of Herod,"asa supplement to Matthew's narrative, in whichthey were left out. But in saying this, He bydegrees bringsthedisciplestounderstandingandfaith. Theophylact:Hemeansbyleaventheirhurtfuland corrupt doctrine, full of the old malice, for the Herodiansweretheteachers,whosaidthatHerod wastheChrist.
Bede: Or, the leaven of the Phariseesismaking the decrees of the divine law inferior to the traditions of men, preaching the law in word, attacking it in deed, tempting the Lord, and disbelieving His doctrine and His works butthe leavenofHerodisadultery,murder,rashswearing, a pretence of religion, hatred to Christ and His forerunner. Theophylact:Butthedisciplesthemselvesthought that the Lord spoke of the leaven of bread. Wherefore it goes on, "And they reasoned amongst themselves, saying, it is because we have no bread" and this they said, as not
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Christivirtutem,quodpoteratpanesfacereex non ente unde dominus eos reprehendit: sequiturenimquocognitoIesusaitillis:quid cogitatis,quiapanesnonhabetis?
understanding the power of Christ, who could make bread out of nothing wherefore theLord reprovesthem.Fortherefollows:"AndwhenJesus knew it, He said unto them, Why reasonye becauseyehavenobread?" Bede: Taking occasion then from the precept, whichHehadcommanded,saying,"Bewareofthe leaven of the Pharisees and of the leavenof Herod," our Saviour teaches them what wasthe meaning of the five and the seven loaves, concerning which He adds, "And do ye not remember, when I brake the five [p. 154] loaves amongstfivethousand,andhowmanybasketsfull of fragments ye took up?" For if the leaven mentioned above means perverse traditions, of coursethefood,withwhichthepeopleofGodwas nourished,meansthetruedoctrine.
Beda: Per occasionem autem praecepti quod salvator iusserat, dicens cavete a fermentoPharisaeorumetfermentoHerodis, doceteosquidsignificentquinquepanes,et septem, de quibus subdit nec recordamini quando quinque panes fregi? et cetera.Si enim fermentum praedictum traditiones perversas significaret, quare cibi quibus nutritusestpopulusDei,nonveramdoctrinam significent?
Lectio 3 23 , , , ,
22. And He cometh to Bethsaidaand they bring a blind man unto Him, and besought Him to touch him. 23. And He took the blind man by the hand, andled himoutofthetownandwhenHehadspit onhiseyes,andputHishandsuponhim,
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24 , , . 25 , , , . 26 , .
Heaskedhimifhesawought.24.Andhe lookedupandsaid,"Iseemenastrees, walking."25.AfterthatHeputHishands againuponhiseyes,andmadehimlook up: and he was restored, andsawevery manclearly.26.AndHesenthimawayto his house, saying, "Neither go intothe town,nortellittoanyinthetown."
Glossa: Post refectionem turbarum Evangelista de illuminatione caeci subiungit,dicensetveniuntBethsaidam,et adducunt ei caecum, et rogabant eum ut illumtangeret. Beda: Scientes quia tactus domini sicut leprosum mundare, ita caecumilluminare valeret. Sequituretapprehensamanucaecieduxit eumextravicum.
Gloss.: After the feeding of the multitude, the Evangelist proceeds to the giving sight to theblind, saying,"AndtheycametoBethsaida,andtheybring ablindmantoHim,andbesoughtHimtotouchhim."
Bede, in Marc., 2, 34: Knowing that thetouchofthe Lord could give sight to a blind man as wellas cleansealeper. Itgoeson,"AndHetooktheblindmanbythehand, andledhimoutofthetown."
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Theophylactus: Videtur namque Bethsaidamultainfidelitatefuisseinfecta: unde dominus exprobrat ei: vae tibi, Bethsaida:quiasiinTyroetSidonefactae essent virtutes quae factae sunt invobis, olim in Cilicio et cinere poenitentiam egissent. In hac ergo adductum caecum extra vicum educit: non enim erat vera adducentiumfides. Sequitur et expuens in oculos eius, impositismanibussuis,interrogaviteumsi aliquidvideret. Chrysostomus: Spuit quidem, etmanus imponit caeco, volens ostendere quod verbum divinum operationi adiunctum mirabiliterproficit.Manusenimoperationis est ostensiva, sputum vero sermonis ex ore prolati. Interrogat autem si aliquid videret quod in aliis sanatis non fecit, significans propter imperfectam adducentium fidem, ac ipsius caeci, oculos eius non esse omnino apertos unde sequitur et aspiciens ait: video homines velut arbores ambulantes.Quia enim in infidelitate adhuc detinebatur, obscureseviderehominesdeclarabat.
Theophylact: For Bethsaida appears to havebeen infected with much infidelity, wherefore the Lord reproaches it, "Woe to thee, Bethsaida, for if the mightyworkswhichweredoneinyouhadbeendone inTyreandSidon,theywouldhaverepentedlongago insackclothandashes."[Matt.11,21]Hethentakes outofthetowntheblindman,whohadbeenbrought toHim,forthefaithofthosewhobroughthimwasnot truefaith. Itgoeson,"AndwhenHehadspitinhiseyes,andput Hishandsuponhim,Heaskedhimifhesawought."
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Hespat indeed,andputHishand[p.155]upontheblindman, because He wished to shew that wonderfularethe effects of the Divine word added to action forthe hand is the symbol of working, but thespittle,ofthe word proceeding out of the mouth. AgainHeasked himwhetherhecouldseeanything,whichHehadnot done in the case of any whom He hadhealed,thus shewingthatbytheweakfaithofthosewhobrought him,andoftheblindmanhimself,hiseyescouldnot altogetherbeopened.Whereforetherefollows:"And Helookedup,andsaid,Iseemenastreeswalking" because he was still under the influence of unfaithfulness,hesaidthathesawmenobscurely.
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Beda: Formam quidem corporum inter umbras aspiciens, sed nullamembrorum lineamenta, visu adhuc caligante, discernere valens, quales condensae arbores a longe spectantibus, vel in luce nocturnasolentapparereitautnonfacile arbor,anhomosit,possitdinosci. Theophylactus: Ideo autem non statim eum perfecte facit videre, sed in parte, quia non perfectam fidem habebat: nam secundumfidemdaturmedela. Chrysostomus: Deducit autem eum ab initio sensus redditi in fidei apprehensionemetsicfeciteumperfecte videre unde sequitur deinde iterum imposuit manus super oculos eius et coepit videre. Et postea subiungit et restitutus est, ita ut clare videretomnia sensu scilicet, et intellectu perfecte curatus. Sequitur misit eum in domum suam, dicens: vade in domum tuam et siin vicumintroieris,neminidixeris. Theophylactus: Hoc quidem praecepit
Bede:Seeingindeedtheshapesofbodiesamongst theshadows,butunabletodistinguishtheoutlinesof the limbs, from the continued darkness of hissight just as trees standing thick together are wont to appeartomenwhoseethemfromafar,orbythedim light of the night, so that it cannot easilybeknown whethertheybetreesormen. Theophylact: But the reason why he did notseeat onceperfectly,butinpart,was,thathehadnotperfect faithforhealingisbestowedinproportiontofaith.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Fromthe commencement,however,ofthereturnofhissenses, He leads him to apprehend things byfaith,andthus makeshimseeperfectlywhereforeitgoeson,"After that, He put His hands again upon hiseyes,andhe begantosee,"andafterwardsheadds,"Andhewas restored, and saw all things clearly," that is, being perfectlyhealedinhissensesandhisintellect.
It goes on, "And He sent him away to hishouse, saying, Go into thy home, and if thou enter intothe town,tellitnottoanyone." Theophylact:ThesepreceptsHegavehim,because
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ei, quia infideles erant, ut dictumest,ne forteabeisinanimalaederetur,etipsinon credentesgraviuscrimenincurrant.
theywereunfaithful,ashasbeensaid,lestperchance heshouldreceivehurtinhissoulfromthem,andthey by their unbelief should run into a moregrievous crime. Bede:Orelse,HeleavesanexampletoHisdisciples that they should not seek for popular favour bythe miracleswhichtheydid. Pseudo-Jerome: Mystically, however, Bethsaida is interpreted,'thehouseofthevalley',thatis,theworld, whichisthevaleoftears.Again,theybringtotheLord ablindman,thatis,onewhoneitherseeswhathehas been,whatheis,norwhatheistobe.TheyaskHim to touch him, for what is being touched,butfeeling compunction? Bede: For the Lord touches us, when He[p.156] enlightensourmindswiththebreathofHisSpirit,and He stirs us up that we may recognise our own infirmity,andbediligentingoodactions.Hetakesthe handoftheblindman,thatHemaystrengthenhimto thepracticeofgoodwoks.
Beda super Lucam: Vel exemplumsuis tribuit ne de his quae faciunt mirandis, favoremvulgirequirant. Mystice autem Bethsaida domus vallis interpretatur, idest mundus, qui est vallis lacrymarum.Adducuntautemaddominum caecumidest,quinonvidetquidfuit,quid est, et quid erit. Rogant illum, ut eum tangeret.Quisenimestquitangiturnisiqui compungitur? Beda: Tangit enim nos dominus cum mentem afflatu sui spiritus illustrat,atque ad agnitionem nos propriae infirmitatis, studiumque bonae actionis accendit. Apprehendit manum caeci, ut eum ad executionem bonae operationis confortaret. Hieronymus: Et eduxit eum extravicum, idestvicinitatemmalorum.Expuitautemin oculos eius, ut videat voluntatemdomini perflatumspiritussancti.Impositisautem
Pseudo-Jerome:AndHebringshimoutofthetown, thatis,outoftheneighborhoodofthewickedandHe putsspittleintohiseyes,thathemayseethewillof God,bythebreathoftheHolyGhostandputtingHis

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manibus interrogat eum si videret:quia peroperadominivideturmaiestaseius. Beda: Vel expuens in oculos caeci imponit manus suas ut videat: quia caecitatem humani generis et per invisibilia dona, et per sacramenta assumptae humanitatis extersit. Sputum etiam, quod de capite hominis procedit, gratiam spiritus sancti designat. Sed quem uno verbo totum simul curare poterat, paulatim curat, ut magnitudinem humanae caecitatis ostendat, quae vixet quasi per gradus ad lucem redeat: et gratiam suam nobis indicat, per quam singula perfectionis incrementa adiuvat. Quisquis autem ita longi temporis obscuritatedepressusest,utinterbonum et malum discernere nesciat, quasi ambulanteshominesinstararborumcernit, quia facta multitudinis absque luce discretionisvidet. Hieronymus: Vel videt homines velut arbores,quiaomneshominesexistimatse superiores. Iterum autem manus posuit super oculos eius, ut videretclareomnia idest, per opera visibilia intelligeret et quae oculus non vidit, et clarum animae
hands upon him, He asked him if he couldsee, becausebytheworksoftheLordHismajestyisseen. Bede:Orelse,puttingspittleintotheeyesoftheblind man, He lays His hands upon him that hemaysee, because He has wiped away the blindness ofthe human race both by invisible gifts, and by the Sacrament of His assumed humanity forthespittle, proceedingfromtheHead,pointsoutthegraceofthe HolyGhost.ButthoughbyonewordHecouldcurethe man wholly and all at once, still He cures himby degrees, that He may shew the greatness ofthe blindness of man, which can hardly, and only asit were step by step, be restored to light and He exhibits to us His grace, by which He furtherseach step towards perfection. Again, whoeverisweighed downbyablindnessofsuchlongcontinuance,thathe isunabletodistinguishbetweengoodandevil,sees as it were men like trees walking,becausehesees the deeds of the multitude without the light of discretion.
Pseudo-Jerome: Or else, he sees men as trees, becausehethinksallmenhigherthanhimself.ButHe putHishandsagainuponhiseyes,thathemightsee allthingsclearly,thatis,understandinvisiblethingsby visible,andwiththeeyeofapuremindcontemplate, what the eye hath not seen, the gloriousstateofhis
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suae statum post rubiginem peccati, mundicordisoculocontueretur.Misiteum in domum suam, idest in cor suum, ut videretinsequodantenonvidit.Nonenim putat homo desperans de saluteomnino posse quod illuminatus facile potest perficere. Theophylactus: Vel postquam sanavit, mittit in domum: nam domus uniuscuiusque nostrum, caelum est, et mansionesquaesuntineo. Hieronymus:Dicitautemeietsiinvicum introieris, nemini dixeris idest, vicinis caecitatem tuam semper enarra, non virtutem.
ownsoulaftertherustofsin.Hesenthimtohishome, thatis,tohisheartthathemightseeinhimselfthings whichhehadnotseenbeforeforamandespairingof salvation does not think that he can do atallwhat, whenenlightened,hecaneasilyaccomplish.
Theophylact: Or else, after He has healed him,He sendshimtohishomeforthehomeofeveryoneof usisheaven,andthemansionswhicharethere.
Pseudo-Jerome: And He says to him, "If thouenter into the town, tell it not to any one," that is, relate continuallytothyneighboursthyblindness,butnever tellthemofthyvirtue.[p.157]
Lectio 4 27 : , 28 [] ,
27. And Jesus went out, and His disciples,intothetownsofCaesarea Philippi: and by the way He asked His disciples, saying unto them, "Whom do me say that I am?"28. And they answered, "John the Baptist: but some say, 'Elias' and
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, , . 29 , , . 30 . 31 : 32 . . 33 , , , .
others, 'One of the prophets.' " 29. And He saith unto them,"Butwhom say ye that I am?" And Peter answerethandsaithuntoHim,"Thou art the Christ." 30. And Hecharged them that they should tell nomanof Him. 31. And He began to teach them,thattheSonofmanmustsuffer many things, and be rejected ofthe elders, and of the chief priests,and scribes,andbekilled,andafterthree days rise again. 32. And Hespake that saying openly. And Petertook Him, and began to rebuke Him.33. But when He had turned aboutand lookedonHisdisciples,Herebuked Peter, saying, "Get theebehindMe, Satan: for thou savourest not the thingsthatbeofGod,butthethings thatbeofmen."
Theophylactus: Postquam eduxit longe a Iudaeis discipulos suos, tunc de seipso interrogat,utnontimentesIudaeosrespondeant veritatemundedicituretingressusestIesus,et
Theophylact:AftertakingHisdisciplesafarfrom the Jews, He then asks them concerning Himself, that they might speak the truthwithout fear of the Jews. Wherefore it is said,"And
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discipulieiusincastellumCaesareaePhilippi.
Jesusentered,andHisdisciples,intothetowns ofCaesareaPhilippi." Bede,inMarc.,2,35:Philipwasthatbrotherof Herod,ofwhomwespokeabove,whoinhonour ofTiberiusCaesarcalledthattown,whichisnow calledPaneas,CaesareaPhilippi. It goes on, "And by the way He asked His disciples,sayinguntothem,Whomdomensay thatIam?" Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:He asksthequestionwithapurpose,foritwasright thatHisdisciplesshouldpraiseHimbetterthan thecrowd. Bede: Wherefore He first asks what isthe opinion of men, in order to try the faith ofthe disciples,lesttheirconfessionshouldappearto befoundedonthecommonopinion. It goes on, "And they answered,saying,'Some [p. 158] say John the Baptist, some Elias,and others,Oneoftheprophets." Theophylact: For many thought that John had
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Hieronymus super Matth: Philippus istefuit frater Herodis, de quo supra diximus, quiin honoremTiberiiCaesarisCaesareamPhilippi, quaenuncPaneasdicitur,appellavit. Sequituretinviainterrogabatdiscipulossuos, dicenseis:quemmedicuntessehomines?
Chrysostomus: Sciens quidem interrogat, quia decebat ut discipuli quandoque eum meliuslaudarentquamturbae.
Beda: Unde primum hominum sententiam interrogat, discipulorum fidem exploraturus,ne illorum confessio vulgi videretur opinione firmata. Sequitur qui responderunt illi, dicentes: alii Ioannem Baptistam, alii Eliam, alii vero quasi unumdeprophetis. Theophylactus: Multi namque putabantquod
Ioannes a mortuis resurrexisset, sicut et Herodes credebat, et post resurrectionem suammiraculaperpetrasset.Postquamveroab eis sciscitatus est aliorum suspicionem,ipsos interrogat quid de hoc in eorum mente consistatundesequiturtuncdicitillis:vosvero quemmeessedicitis? Chrysostomus in Matth: Ex ipso autem interrogationis modo, in maiorem eosreducit sensumadmaiusaliquidaestimandumdeeo, ne cum turbis conveniant. Quid vero vertex discipulorum, os apostolorum, interrogatis omnibus, responderit, manifestatur cum subditur respondens Petrus ait ei: tu es Christus.
risen from the dead, as even Herodbelieved, and that he had performed miracles afterhis resurrection.Afterhoweverhavingenquiredinto theopinionofothers,Heasksthemwhatwasthe beliefoftheirownmindsonthispoint.Wherefore itcontinues,"AndHesaithuntothem,Butwhom sayyethatIam?" Chrys., Hom. in Matt., 54: From themanner, however,itselfofthequestion,Heleadsthemto a higher feeling, and to higher thoughts, concerning Him, that they might not agreewith themultitude.Butthenextwordsshewwhatthe headofthedisciples,themouthoftheApostles, answered when all were asked, "Peter answereth and saith unto Him, Thou artthe Christ." Theophylact:HeconfessesindeedthatHeisthe Christ announced by the Prophets but the Evangelist Mark passes over what the Lord answered to his confession, and how He blessed him, lest by this way of relating it,he should seem to be favouring his masterPeter Matthewplainlygoesthroughthewholeofit. Origen,inMatt.Tom.,12,15:Orelse,Markand Luke,astheywrotethatPeteranswered,"Thou
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Theophylactus: Confitetur quidem illumesse Christumaprophetisdenuntiatum.Sedquidad confessionem Petri responderit dominus, et qualiteripsumbeatificavit,MarcusEvangelista pertransit, ne huiusmodi narrando, Petrosuo magistro gratiam praestare videretur Matthaeusautemhocplanepertractat. Origenes super Matth: Vel quia Marcus et Lucas scripserunt Petrum respondentemtues
Christus, non adicientes quod positum est in Matthaeo: filius Dei vivi propterea non scripserunt ad confessionem relatam beatitudinem. Sequituretcomminatusesteis,necuidicerent deillo. Theophylactus: Volebat enim interim suam gloriamoccultare,nemultiscandalizarenturde eo,etpoenammererenturmaiorem.
arttheChrist,"withoutaddingwhatisputdownin Matthew, "the Son of the living God," sothey omitted to relate the blessing which was conferredonthisconfession. It goes on, "And He charged them thatthey shouldtellnomanofHim." Theophylact:ForHewishedinthemeantimeto hide His glory, lest many should be offended because of Him, and so earn a worse punishment. Chrys.:Orelse,thatHemightwaittofixthepure faithintheirminds,tilltheCrucifixion,whichwas an offence to them, was over, for after itwas onceperfected,aboutthetimeofHisascension, HesaiduntotheApostles,"Goyeandteachall nations." Theophylact:ButaftertheLordhadacceptedthe confession of the disciples, who calledHimthe trueGod,Hethenrevealstothemthemysteryof theCross.Whereforeitgoeson,"AndHebegan to teach them that the Son of man must suffer manythings,andberejectedoftheeldersandof thechiefpriests,andthescribes,andbekilled, and after three days rise again and Hespake
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Chrysostomus: Vel ut scandalo crucis completopuraminfigatfideminmenteeorum: prius enim passione perfecta, circa ascensionem dixit eis: euntes doceteomnes gentes.
Theophylactus: Postquam autem dominus confessionem discipulorum acceptavit dicentiumverumDeum,tuncipsisrevelatcrucis mysteriumundesequituretcoepitdocereeos quoniam oportet filium hominis multa pati,et reprobari a senioribus, et a summis sacerdotibus,etScribis,etoccidi,etposttres dies resurgere et palam verbum loquebatur,
scilicet de futura passione. Non autem intelligebant discipuli ordinem veritatis,neque resurrectionem comprehendere poterant sed putabantessemeliusquodnonpateretur.
thatsayingopenly,"thatis,concerningHisfuture passion.ButHisdisciplesdidnotunderstandthe order of the truth, neither could they [p. 159] comprehend His resurrection, but thought it betterthatHeshouldnotsuffer. Chrys., Vict. Ant. e Cat. in Marc.: Thereason, however, why the Lord told them this, wasto shew, that after His cross and resurrection, Christ must be preached by His witnesses. Again, Peter alone, from the fervour of his disposition, had the boldness to disputeabout these things. Wherefore it goes on,"AndPeter tookHimup,andbegantorebukeHim." Bede:This,however,hespeakswiththefeelings of a man who loves and desires asifhesaid, This cannot be, neither can mind earsreceive thattheSonofGodistobeslain. Chrys.: But how is this, that Peter,giftedwitha revelation from the Father, has so soonfallen, and become unstable? Surely, however, itwas not wonderful that one who had received no revelation concerning the Passion should be ignorant of this. For that He wastheChrist,the SonofthelivingGod,hehadlearntbyrevelation butthemysteryofHiscrossandresurrectionhad
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Chrysostomus: Praedixerat tamen hoc eis dominus hac occasione, ut ostenderet quod oportet post crucem et resurrectionem Christum a testibus praedicari. Rursus Petrus existensfervidus,solusdehissumitaudaciam disputandiundesequituretapprehendenseum Petrus,coepitincrepareeum:domine,propitius estotibi:namhocnonerit. Beda: Hoc autem amantis affectu etoptantis dixit quasi diceret: hoc non potest fieri,nec recipiunt aures meae ut Dei filius occidendus sit. Chrysostomus in Matth:Quidestautemhoc quodPetrusquirevelationepatrispotituserat, sic velociter cecidit et instabilis esteffectus? Sed dicimus non esse mirum si hocignoravit qui de passione revelationem non accepit. Quod enim Christus filius Dei vivi esset, revelatione didicerat mysterium vero cruciset resurrectionisnondumeifueratrevelatum.Ipse
vero ostendens quod oporteret eum ad passionem venire, Petrum increpavit unde sequitur qui conversus, et videns discipulos suos,comminatusestPetro,dicens:vaderetro me,Satana. Theophylactus: Dominus namque volens ostendere quod propter salutem hominum debebat eius passio fieri, et quod solus Satanas Christum pati nolebat, ut genus non salvaretur humanum, Petrum Satanam nominavit,eoquodsaperetquaesuntSatanae, nolens Christum pati, sed adversans eidem Satanasenimadversariusinterpretatur.
not yet been revealed to him. He Himself, however, shewing that He must come toHis Passion, rebuked Peter. Wherefore there follows, "And when He had turned about and lookedonHisdisciples,HerebukedPeter,&c." Theophylact:FortheLord,wishingtoshewthat HisPassionwastotakeplaceonaccountofthe salvation of men, and that Satan alone was unwillingthatChristshouldsuffer,andtheraceof manbesaved,calledPeterSatan,becausehe savouredthethingsthatwereofSatan,and,from unwillingness that Christ should suffer, became His adversary for Satan is interpreted 'the adversary.' Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:ButHe saith not to the devil, when tempting Him,"Get theebehindme,"buttoPeterHesaith,"Getthee behindme,"thatis,followMe,andresistnotthe designofMyvoluntaryPassion. [It follows that "You do not savor thethingsthat beofGod,butthethingsthatbeofmen."]
Chrysostomus: Daemoni autem ipsum tentantinonait:vadepostmesedPetrodicit: vaderetromeidestsequereme,etvoluntario meaepassionisconsiliononresistas.
SequiturquoniamnonsapiseaquaeDeisunt, sed quae hominum. There follows, "Forthou savourest not the things which be of God,but whichbeofmen." Theophylactus: Quae hominum sunt dicit
Theophylact: He says that Peter savours the

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Petrum sapere, secundum quod affectiones carnalesquodammodosapiebat:volebatenim Petrus quod sibi Christus praestaretrequiem, etnoncrucifigeretur.
thingswhichbeofmen,inthatheinsomeway savouredcarnalaffections,forPeterwishedthat ChristshouldspareHimselfandnotbecrucified.
Lectio 5 34 , , . 35 : ' . 36 37 38 , .
34. And when He had called the people unto Him with Hisdisciples also, He said unto them, "Whosoever will come after Me, let him deny himself, and take uphis cross, and follow Me. [p. 160]35. Forwhosoeverwillsavehislifeshall lost it but whosoever shall losehis lifeforMysakeandtheGospel's,the sameshallsaveit.36.Forwhatshall it profit a man, if he shall gainthe whole world, and lost hisownsoul? 37. Or what shall a man givein exchange for his soul? 38. Whosoever therefore shall be ashamedofMeandofMywordsin thisadulterousandsinfulgeneration ofhimalsoshalltheSonofmanbe ashamed, when He cometh in the glory of His Father with the holy angels."
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Beda: Postquam discipulis mysterium suae passionisetresurrectionisostendit,hortatureos una cum turba ad sequendum suae passionis exemplum unde sequitur et convocata turba cum discipulis suis, dixit eis: si quis vultme sequi,denegetsemetipsum.
Bede:AftershewingtoHisdisciplesthemystery ofHispassionandresurrection,Heexortsthem, aswellasthemultitude,tofollowtheexampleof His passion. Wherefore it goes on,"Andwhen He had called the people unto Him with His disciples also, He said unto them, Whosoever wishestocomeafterMe,lethimdenyhimself." Chrys.,Hom.inMatt.,55:AsisHewouldsayto Peter, Thou indeed dost rebuke Me, who am willingtoundergoMypassion,butItellthee,that notonlyisitwrongtopreventMefromsuffering, but neither canst thou be saved unlessthou thyself diest. Again He says, "Whosoever wishes to come after Me" as if He said,Icall you to those good things which amanshould wish for, I do not force you to evil and burdensomethingsforhewhodoesviolenceto his hearer, often stands in his waybuthewho leaves him free, rather draws him tohimself. Andamandenieshimselfwhenhecaresnotfor his body, so that whether it be scourged, or whateveroflikenatureitmaysuffer,hebearsit patiently.
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Chrysostomus in Matth: Quasi diceret ad Petrum: tu quidem increpas me passionem sustinere volentem ego autem dico tibi, quod nonsolumprohiberemepatinocivumestsed neque salvari poteris, nisi ipse moriaris.Dicit autem si quis vult me sequi, quasi dicat:ad bonavoco,quaequisvelledebetnonadmala etgravia,utcogaris.Quieniminfertviolentiam frequenter impedit qui vero auditorem in libertatemdimittit,magisattrahitipsum.Aliquis autem abnegat semetipsum, cum nullam sui corporis curam habet, ut sive flagelletur,sive aliquidsimilepatiatur,sustineatpatienter.
Theophylactus: Nam sicut qui abnegat alterum, videlicet fratrem, aut patrem,quamvis ille vulneretur, et moriatur, non compatitur, neque condolet ei: sic et nos debemus spernere corpus nostrum, ut si vulnerari contingat,velaliquidsimilepati,noncuremus. Chrysostomus: Non autem ait, quod parcat sibiipsi,sed,quodampliusest,quodabneget semetipsum, quasi nihil commune ad se habeat, sed periculis exponat, et circa easic disponatur,acsialiuspatereturethocestsibi ipsi parcere: quia patres tunc liberis suis ignoscunt, cum tradentes eos doctoribus,illis iubent non parci. Usquequo autem oporteat seipsumabnegare,ostenditcumsubditettollat crucem suam quasi dicat: usque admortem exprobrabilissimam.
Theophylact:Foramanwhodeniesanother,be it brother or father, does not sympathizewith him, nor grieve at his fate, though he be woundedanddiethusweoughttodespiseour body,sothatifitshouldbewoundedorhurtin anyway,weshouldnotminditssuffering. Chrys.:ButHesaysnot,amanshouldnotspare himself, but what is more, that he shoulddeny himself, as if he had nothing in common with himself, but face danger, and look upon such thingsasifanotherweresufferingandthisis[p. 161] really to spare himself for parents then mosttrulyactkindlytotheirchildren,whenthey givethemuptotheirmasters,withaninjunction nottosparethem.Again,Heshewsthedegree to which a man should deny himself, whenHe says, "And take up his cross," by whichHe means,eventothemostshamefuldeath. Theophylact: For at that time the cross appearedshameful,becausemalefactorswere fixedtoit. Pseudo-Jerome: Or else, as a skilful pilot, foreseeingastorminacalm,wisheshissailors to be prepared so also the Lord says, "Ifany onewillfollowme,&c."
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Theophylactus: Nam tunc crux exprobrabilis videbatur,quiaineamaleficifigebantur.
Hieronymus: Vel aliter. Sicut gubernator peritus tempestatem in tranquillitate praecavens, nautas suos vult esseparatos,ita etdominusdicitsiquisvultmesequi,deneget
semetipsumidest,alterexalterofiat. Beda: Tunc enim nos ipsos abnegamuscum vitamusquodpervetustatemfuimus,etadhoc nitimur quod per novitatem vocamur. Crux autemtolliturcumautperabstinentiamafficitur corpus,autpercompassionemproximiaffligitur animus. Theophylactus: Quia vero post crucem virtutem aliam nos habere oportet, adiecit et sequaturme. Chrysostomus in Matth:Hocautemdicit,quia contingitaliquempatientemnonsequiChristum, cumscilicetaliquisnonpatiturpropterChristum: Sequitur enim Christum qui posteumambulat, quimortieiusseconformat,principesetiamet potestatescontemnens,subquibusanteChristi adventumpeccabat. Bede: For we deny ourselves, whenweavoid what we were of old, and strive to reachthat point,whitherwearenewlycalled.Andthecross is taken up by us, when either our body is pained by abstinence, or our soul afflicted by fellow-feelingforourneighbour. Theophylact: But because after the cross we musthaveanewstrength,Headds,"andfollow me." Chrys.: And this He says, because it may happenthatamanmaysufferandyetnotfollow Christ, that is, when he does not sufferfor Christ's sake for he follows Christ, who walks after Him, and conforms himself to Hisdeath, despisingthoseprincipalitiesandpowersunder whose power, before the coming of Christ, he committedsin. Thentherefollows,"Forwhosoeverwillsavehis lifeshallloseitbutwhosoevershalllosehislife for My sake and the Gospel's, thesameshall saveit."Igiveyouthesecommands,asitwere to spare you for whosoever spares his son, brings him to destruction, but whosoeverdoes
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Sequiturquienimvolueritanimamsuamsalvam facere, perdet eam qui autem perdiderit animam suam propter me et Evangelium, salvam faciet eam, quasi dicat: haec vobis mandoquasivobisparcens:etenimquifiliosuo parcit, perdit eum qui vero non parcit,salvat.
Oportet ergo nos esse ad mortem continue praeparatos.Sieniminmaterialibuspraeliisqui paratus est ad mortem melior est aliis,nullo post mortem eum resuscitare valente, multo magis in spiritualibus praeliis, cum spestanta resurrectionis existat, quod qui ponitanimam suaminmortem,salvamfaciteam.
notsparehim,saveshim.Itisthereforerightto bealwayspreparedfordeathforifinthebattles ofthisworld,hewhoispreparedfordeathfights betterthanothers,thoughnonecanrestorehim tolifeafterdeath,muchmoreisthisthecasein spiritual battle, when so great a hope of resurrection is set before him, since he who givesuphissouluntodeathsavesit. Remig.:Andlifeistobetakeninthisplacefor thepresentlife,andnotforthesubstanceitself ofthesoul. Chrys.: And therefore He had said, "For whomsoever will save his life shallloseit,"lest any one should suppose this loss to be equivalenttothatsalvation,Headds,"Forwhat shall it profit a man, if he shall gain thewhole world,andlosehisownsoul,&c."AsifHesaid, Think not that he has saved his soul, whohas shunnedtheperils[p.162]ofthecrossforwhen a man, at the cost of his soul, that is, his life, gains the whole world, what has hebesides, now that his soul is perishing? Hasheanother soultogiveforhissoul?Foramancangivethe priceofhishouseinexchangeforthehousebut in losing his soul, he has not another soul to give.AnditiswithapurposethatHesays,"Or whatshallamangiveinexchangeforhissoul?"
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Remigius: Anima autem hoc locointelligenda est vita praesens, non autem ipsa substantia animae. Chrysostomus in Matth:Quiaergodixeratqui voluerit animam suam salvam facere,perdet eam,nequisperditionemhanc,etsalutemillam aestimet aequalem, subiungit quid enim proderit homini, si lucretur totum mundum,et detrimentum faciat animae suae? Aut quam commutationem dabit homo pro animasua? Quasi dicat: ne dicas quoniam animamsuam salvavitquicruciseffugitpericula:quandoenim cum anima sua, idest vita ista, lucraturaliquis orbem terrae, quid amplius erit ei, anima pereunte? Numquid aliam habet animam pro anima dare? Pretium enim pro domo potest aliquis commutare animam vero perdens, aliam animam dare non potest. Caute autem dicit aut quam commutationem dabit homo?
Deus enim propter nostram salutem dedit commutationem pretiosum sanguinem Iesu Christi. Beda:Velhocdicit,quiapersecutionistempore ponenda est anima pacis autem tempore frangenda sunt desideria terrena: quod significat cum dicit quid enimproderithomini? et cetera. Plerumque autem verecundiae usu praepedimur,utrectitudinemquamservamusin mente,nonexprimerevaleamusinvoceetideo subditurquienimmeconfessusfuerit,etverba meaingenerationeistaadulteraetpeccatrice, etfiliushominisconfitebitureum,cumveneritin gloriapatrissuicumAngelissanctis.
forGod,inexchangeforoursalvation,hasgiven thepreciousbloodofJesusChrist.
Bede, in Marc. 2, 36: Or else He says this, becauseintimeofpersecution,ourlifeistobe laid aside, but in time of peace, ourearthly desires are to be broken, which Heimplies when He says, "For what shall it profit aman, &c." But we are often hindered by a habit of shamefacedness, from expressing with our voice the rectitude which we preserve in our hearts and therefore it is added, "For whosoever shall confess Me and My wordsin this adulterous and sinful generation, himalso shalltheSonofmanconfess,whenHecometh inthegloryofHisFatherwiththeholyangels." Theophylact:Forthatfaithwhichonlyremainsin the mind is not sufficient, buttheLordrequires also the confession of the mouth for whenthe soulissanctifiedbyfaith,thebodyoughtalsoto besanctifiedbyconfession. Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He thenwhohaslearnedthis,isboundzealouslyto confess Christ without shame. And this generation is called adulterous, becauseithas
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Theophylactus: Non enim estsufficiensfides quae solum in mente consistit, sed oris confessionem dominus requirit: sanctificata enim per fidem anima debet et corpus per confessionemsanctificari. Chrysostomus:Quiautemhocdidicitsubiecit secumdesiderioadhocquodsineconfusione Christum confiteatur. Dicitur autem adultera generatio,quaeDeumverumanimaesponsum
dereliquit, et non est secuta Christidoctrinam sed Daemonibus prostrata, semina impietatis suscepit, propter quod et peccatrixdicitur.Qui ergo inter hos Christi dominationemnegaverit, et verba Dei in Evangelio revelata, dignam impietatis poenam suscipiet, audiens in secundoadventu:nonnovivos.
leftGodthetrueBridegroomofthesoul,andhas refusedtofollowthedoctrineofChrist,buthas prostrated itself to the devil and taken upthe seeds of impiety, for which reason also itis called sinful. Whosoever therefore amongst themhasdeniedthekingdomofChrist,andthe words of God revealed in the Gospel, shall receivearewardbefittingHisimpiety,whenHe hears in the second advent, "I know younot." [Matt7:23] Theophylact: Him then who shall leave confessed that his God was crucified, Christ Himselfalsoshallconfess,nothere,whereHeis esteemed poor and wretched, but in His glory andwithamultitudeofAngels. Greg.,Hom.in32,inEvang.:Therearehowever some, who confess Christ, because theysee that all men are Christians for if the nameof Christ were not at this day in suchgreatglory, the Holy Church would not have so many professors. The voice of the profession therefore is not sufficient for a trial offaith[p. 163] whilst the profession of the generality defends it from shame. In the time ofpeace thereforethereisanotherway,bywhichwemay be known to ourselves. We are ever fearful of being despised by our neighbours, wethinkit
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Theophylactus: Qui ergo confessus fuerit crucifixumessesuumDeum,etipseconfitebitur illum, non hic ubi Christus reputatur pauper,et miser, sed in gloria et cum multitudine Angelorum. Gregorius in Evang: Sunt autem nonnulli qui Christum ideo confitentur, quia cunctos Christianos esse conspiciunt. Non ergo ad probationem fidei vox sufficit, quamdefendita verecundia professio generalitatis. Pacisergo tempore est aliud, ubi ostendamur vobis. Veremursaepeaproximisdespici,dedignamur iniurias verbi tolerare. Si contigerit iurgium fortasse cum proximo, erubescimus priores satisfacere:corquippecarnaledumhuiusvitae gloriamquaerit,humilitatemrespuit.
shametobearinjuriouswordsifperchancewe havequarrelledwithourneighbour,weblushto be the first to give satisfaction for ourcarnal heart, in seeking the glory of this life,disdains humility. Theophylactus: Quia vero de sua gloria dixerat, volens ostendere quod non inania promittebat,subdituretdicebatillis:amendico vobis, quia sunt de hic stantibus qui non gustabunt mortem, donec videant regnumDei veniens in virtute ac si diceret:quidam,idest Petrus et Iacobus et Ioannes, nongustabunt mortem,doneceisostendamintransfiguratione cum qua gloria venturus sim in secundo adventu:nonenimerataliudtransfiguratio,nisi secundi adventus praenuntiatio, in quo etipse Christus,etsanctilucebunt. Theophylact:ButbecauseHehadspokenofHis glory, in order to shew that Hispromiseswere notvain,Hesubjoins,"VerilyIsayuntoyou,That therebesomeofthemthatstandherewhoshall not taste of death, till they have seen the kingdom of God come with power." As if He said, Some, that is, Peter, James, and John, shallnottasteofdeath,untilIshewthem,inmy transfiguration, with what glory I am tocomein my second advent for the transfiguration was nothing else, but an announcement of the second coming of Christ, in which alsoChrist HimselfandtheSaintswillshine. Bede, in Marc., 3, 36: Truly it wasdonewitha lovingforesight,inorderthatthey,havingtasted for a brief moment the contemplation of everlasting joy, might with the greaterstrength bearupunderadversity. Chrys., Hom. in Matt., 56: And He did not declarethenamesofthosewhowereaboutto
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Beda: Pia vero provisione factum est ut, contemplatione semper manentis gaudii ad breve momentum delibata, fortius adversa tolerarent.
Chrysostomus in Matth: Non autem eorum quiascensurierantnominadeclaravit,nereliqui

discipuli aliquid paterentur humanumpraedicit autem, ut dociliores circa huiusmodi contemplationemfiant.
goup,lesttheotherdisciplesshouldfeelsome touch of human frailty, and He tells it tothem beforehand, that they might come withminds better prepared to be taught allthatconcerned thatvision. Bede: Or else the present Churchiscalledthe kingdom of God and some of thedisciples weretoliveinthebodyuntiltheyshouldseethe Churchbuiltup,andraisedagainstthegloryof the world for it was right to make some promises concerning this life to the disciples who were uninstructed, that they might bebuilt upwithgreaterstrengthforthetimetocome. Pseudo-Chrys., Orig. in Matt. tom., 12, 33,35: But in a mystical sense, Christ is life, and the devil is death, and he tastes of death, who dwellsinsinevennoweveryone,accordingas hehasgoodorevildoctrines,tastesthebread eitheroflifeorofdeath.Andindeed,itisaless evil to see death, a greater to taste of it,still worsetofollowit,worstofalltobesubjecttoit.
Beda: Vel regnum Dei praesens Ecclesia vocatur.Aliquiautemexdiscipulisusqueadeo in corpore victuri erant ut Ecclesiam constructam conspicerent, et contra mundi gloriam erectam. Discipulis enim rudibus de praesenti vita aliquid promittendum fuit, ut possentrobustiusinfuturosolidari.
Chrysostomus: Mystice autem vita Christus est, mors vero Diabolus. Gustavit autem mortem, qui peccatis immoratur: adhucomnis homo habens dogmata bona autprava,mortis aut vitae panem degustat. Et quidem minus malum est videre mortem malum autem est eam gustare sed adhuc peius eam sequi pessimumautemeisupponi.
Caput 9 Lectio 1
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1 , . 2 , ' . , 3 . 4 , . 5 , , , , . 6 , . 7 , , , . 8
1. And He said unto them, "VerilyIsay untoyou,Thattherebesomeofthemthat standhere,whichshallnottasteofdeath, till they have seen the kingdom of God come with power."2. And after sixdays JesustakethwithHim,PeterandJames and John, and leadeth them up into an high mountain apart by themselves:and Hewastransfiguredbeforethem.3.And His raiment became shining, exceeding white as snow so as no fuller onearth can white them. 4. And thereappeared unto them Elias with Moses: and they were talking with Jesus. 5. And Peter answeredandsaidtoJesus,"Master,itis good for us to be here: andletusmake threetabernaclesoneforThee,andone for Moses, and one for Elias." 6.Forhe wist not what to say for they were sore afraid. 7. And there was a cloud that overshadowed them and a voicecame out of the cloud, saying, "This is My belovedSon:hearHim."8.Andsuddenly, when they had looked round about,they saw no man any more, save Jesusonly withthemselves.
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' .
Hieronymus: Post consummationem crucis, gloria resurrectionis ostenditur, ut non timerent opprobria crucis qui oculis suis visuri erant gloriam resurrectionis futurae unde dicitur et post dies sex assumpsit Iesus Petrum, et Iacobum,et Ioannem,etduxitillosinmontemexcelsum seorsumsolos,ettransfiguratusestcoram ipsis. Chrysostomus in Marc. et in Matth: Quod autem Lucas dicit post octodies, non contrariatur huic: Lucas enimetdiem quo Christus praedicta locutus fuerat, et diem in quo eos assumpsit, numeravit. Ideo autem post sex dieseosassumpsit, ut vehementiori repleti desiderioinhorum dierum spatio vigilanti et sollicitamente, eaquaevidebantattenderent. Theophylactus: Assumpsit autem tres
Pseudo-Jerome: After the consummation of the cross,thegloryoftheresurrectionisshewn,thatthey, whoweretoseewiththeirowneyesthegloryofthe resurrectiontocome,mightnotfeartheshameofthe cross.Whereforeitissaid,"AndaftersixdaysJesus takethwithHim,PeterandJamesandJohn,andled them up into an high mountainapartbythemselves, andHewastransfiguredbeforethem."
Chrys., Hom. in Matt. 65: Luke in saying [p. 165], "After eight days," does not contradict this forhe reckonedinboththedayonwhichChristhadspoken whatgoesbefore,andthedayonwhichHetookthem up. And the reason that He took them upaftersix days,wasthattheymightbefilledwithamoreeager desire during the space of these days, and witha watchfulandanxiousmindattendtowhattheysaw.
Theophylact:AndHetakeswithHimthethreechiefof
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vertices apostolorum: Petrum tamquam confitentem et diligentem, Ioannem tamquam dilectum, Iacobum vero tamquamaltivocumettheologum.Intantum enimgraviseratIudaeisutHerodesvolens Iudaeisplacereipsumocciderit. Chrysostomus: Non autem in domo suamgloriamdemonstrat,sedinmontem excelsum illos assumit: quoniam montis sublimitas conveniens erat ad gloriae sublimitatemostendendam. Theophylactus: Seorsum autem eos ducit, quia debebat eismysteriarevelare. Transfigurationemautemoportetintelligere non figurae immutationem, sed quia, manente ut prius erat figura, appositio factaestcuiusdaminenarrabilisclaritatis. Chrysostomus: Neque ergo decet aliquamfiguraetransformationeminregno Dei esse futuram aut circa ipsum salvatorem, aut circa eos qui assimilabuntur, sed appositionem claritatis. Beda: Transfiguratus igitur salvator, non
the Apostles, Peter, as confessing andlovingHim, John,asthebelovedone,James,asbeingsublime inspeechandasadivineforsodispleasingwashe to the Jews, that Herod wishing to pleasetheJews slewhim.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Hedoes nothowevershewHisgloryinahouse,butHetakes themupintoahighmountain,fortheloftinessofthe mountainwasadaptedtoshewingforththeloftiness ofHisglory. Theophylact: And He took them apart, because He wasabouttorevealmysteriestothem.Wemustalso understand by transfiguration not the change ofHis features, but that, whilst His features remainedas before,therewasaddeduntoHimacertainineffable brightness. Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: It isnot therefore fitting that in the kingdom of God any change of feature should take place, either inthe SaviourHimself,orinthosewhoaretobemadelike untoHim,butonlyanadditionofbrightness.
Bede,3,37:OurSaviourthenwhentransfigureddid
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substantiam verae carnis amisit, sed gloriam futurae, vel suae, vel nostrae resurrectionis ostendit: qui qualis tunc apostolis apparuit, talis post iudicium cunctis apparebit electis. Sequitur et vestimentaeiusfactasuntsplendentia. Gregorius Moralium: Quia in supernae claritatis culmine ei vitae iustitiafulgentes adhaerebunt:vestiumenimnomineiustos, quossibiadiungitinsinuat.
notlosethesubstanceofrealflesh,butshewedforth thegloryofHisownorofourfutureresurrectionfor such as He then appeared to the Apostles, Hewill afterthejudgmentappeartoallHiselect.Itgoeson, "AndHisraimentbecameshining."
Greg., Mor. 32: Because, in the height ofthe brightness of heaven above, they who shine in righteousnessoflife,willclingtoHimforbythename of garments, He means the just whom He joinsto Himself. Therefollows,"AndthereappeareduntothemElias withMoses,andtheyweretalkingwithJesus." Chrys.,Hom.inMatt.,56:HebringsMosesandElias before them first, indeed, because the multitudes saidthatChristwasElias,andoneoftheProphets. HeshewsHimselftotheApostleswiththem,thatthey might see the difference between theLord,andHis servants. And again because the Jews accused Christ of transgressing the law, and thought Hima blasphemer,asifHearrogatedtoHimselfthegloryof HisFather,Hebroughtbeforethemthosewhoshone [p. 166] conspicuous in both ways for Mosesgave theLaw,andEliaswaszealousforthegloryofGod forwhichreasonneitherwouldhavestoodnearHim,
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SequituretapparuitillisEliascumMoyse, eterantloquentescumIesu. Chrysostomus in Matth: Moysen et Eliam in medio introducit: primoquidem quia turbae dicebant Christum Eliam, aut unum prophetarum, apostolis se cumeis ostendit, ut differentiam servorum et domini cernerent et etiam quia de transgressione legis Iudaei Christum accusabant,etblasphemumeumputabant, tamquam sibi gloriam patrisattribuentem, eos qui in utroque fulserunt, inmedium ducit:etenimMoyseslegemdedit,etElias gloriae Dei zelator fuit: unde ei non
assisterent, si Deo et legi eiuscontrarius esset.Etutscirentquodvitaepotestatem etmortishabet,propterhocetMoysen,qui mortuuserat,etEliamquinondummortem passus fuerat, in medium introducit. Item per hoc significavit quod doctrinaelegis Christi prophetarum doctrinapaedagogus fuit.Significatetiamconiunctionemnoviet veteris testamenti, et quoniam in resurrectione cum prophetis apostoli coniungentur, et una erit obviatio regi communi. Sequitur et respondens Petrus ait Iesu: Rabbi, bonum est nos hic esse et faciamus hic tria tabernacula: tibi unum, Moysiunum,etEliaeunum. Beda: Si tantum transfigurata Christi humanitas,duorumquesocietassanctorum ad punctum visa delectat, ut eos ne discedant etiam obsequio Petrus sistere velit quanta erit felicitas visioni deitatis interAngelorumchorosadesseperpetuo? Sequitur non enim sciebat quiddiceret. Etsi enim Petrus prae stuporehumanae fragilitatis nesciat quid dicat insititamen
ifHehadbeenopposedtoGodandtoHislaw.And that they might know that He holds thepoweroflife andofdeath,HebringsbeforethembothMoseswho wasdead,andEliaswhohadnotyetsuffereddeath. Furthermore He signified by this thatthedoctrineof theProphetswastheschoolmastertothedoctrineof Christ.HealsosignifiedthejunctionoftheNewand OldTestament,andthattheApostlesshallbejoined in the resurrection with the Prophets, and both togethershallgoforthtomeettheircommonKing.
Itgoeson,"AndPeteransweredandsaidtoJesus, Master,itisgoodforustobehereandletusmake threetabernacles,oneforThee,andoneforMoses, andoneforElias." Bede: If the transfigured humanity of Christ andthe society of but two saints seen for a moment,could confer delight to such a degree that Peterwould, evenbyservingthem,staytheirdeparture,howgreat a happiness will it be to enjoy the visionofDeity amidstchoirsofAngelsforever? It goes on, "For he wist not what to say"although, however,Peterfromthestuporofhumanfrailtyknew notwhattosay,stillhegivesaproofofthefeelings
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sibi dat affectus indicium:nesciebatenim quid diceret, quia oblitus est regnum sanctisadominononalicubiterrarum,sed incaelisessepromissumnecrecordatus estsesuosquecoapostolosmortaliadhuc carne circumseptos immortalis vitae statumsubirenonpossecuietiammente excesserat quia in domo patris quae in caelis est, domus manufacta necessaria non sit. Sed et usque nunc imperitiae notatur quisquis legi, prophetis et Evangelio tria tabernacula facere cupit, cum haec ab invicem nullatenus valeant separari. Chrysostomus: Non etiam intellexit Petrus quod ad demonstrationem verae gloriae transfigurationem dominus est operatus, neque quod propter doctrinam hominum hoc faciebat nam plurimierant relicturimultitudinem,ineremohabitantes.
which were within him for the cause of hisnot knowing what to say, was his forgetting that the kingdomwaspromisedtotheSaintsbytheLordnot in any earthly region, but in heaven he didnot remember that he and his fellow Apostleswerestill hemmed in by mortal flesh and could not bearthe state of immortal life, to which his soul hadalready carried him away, because in our Father'shousein heaven,ahousemadewithhandsisnotneeded.But again even up to this time he is pointed at,asan ignorantman,whowishestomakethreetabernacles fortheLaw,theProphets,andtheGospel,sincethey innowaycanbeseparatedfromeachother.
Chrys.[ed.note:ThispassageisfoundneitherinSt. Chrysostom, nor in Possious' Catena, nor in Peitanus' translation of Victor: it is however in the Catena of St. Mark, edited by Dr. Cramer. As it standsinthetext,apartofitissounintelligible,that recourse has been had to the Greek.] Again,Peter neither comprehended that the Lord worked His transfigurationfortheshewingforthofHistrueglory, northatHedidthisinordertoteachmen,northatit was impossible for them to leave the multitude[p. 167]anddwellinthemountain. Itgoeson,"Fortheyweresoreafraid."Butthisfearof theirswasonebywhichtheywereraisedfromtheir
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Sequitur erant enim timore exterriti.Erat autem hic timor secundum quem de
communi mente in statum elevabantur meliorem: quod enim in exterioribus videbatur,MoysesetEliaserat.Ducebatur autem anima ad quemdam divinum affectum, quasi ex divina visione ab humanosensuabstracta. Theophylactus: Vel aliter. Petrustimens a monte descendere, quia iam praesenserat quod Christus crucifigi debebat,dixitbonumestnoshicesseet non illuc descendere, in mediumscilicet Iudaeorum. Si autem huc venientfurentes contrate,habemusMoysenquiAegyptios debellavit, habemus et Eliam, quiignem eduxitdecaelo,etquinquagenosdestruxit. Origenes super Matth:Marcusautemex persona sua dicit non enim sciebatquid diceret. Ubi considerandum, ne forteper excessum mentis hoc loquebatur, motus quodamspiritualieno,nefortescilicetille spiritusquivoluit,quantumadse,Christum scandalizare, ut recederet a passione omnibus hominibus salutari, ipseoperans etiamhicseductorievultevellereChristum sub colore boni, ut non condescendat hominibus, nec veniat ad eos, nec suscipiatmortemproeis.
usual state of mind to one higher, and they recognised that those who appeared tothemwere Moses and Elias. The soul also was drawn ontoa stateofheavenlyfeeling,asthoughcarriedawayfrom humansensebytheheavenlyvision.
Theophylact: Or else, Peter, fearing to comedown fromthemountbecausehehadnowapresentiment thatChristmustbecrucified,said,"Itisgoodforusto be here," and not to go down there, that is,inthe midstoftheJewsbutiftheywhoarefuriousagainst Thee come hither, we have Moses who beat down the Egyptians, we have also Elias, whobroughtfire downfromheavenanddestroyedthefivehundred.
Origen, in Matt. tom. 12, 40: Mark says in his own person, "For he wist not what to say." Where itis matter for consideration, whether perchance Peter spokethisintheconfusionofhismind,bythemotion ofaspiritnothisownwhetherperchancethatspirit himself who wished, as far as in him lay, to bea stumbling block to Christ, so that He mightshrink from that Passion, which was the savingofallmen, did not here work as a seducer andwishunderthe colourofgoodtopreventChristfromcondescending tomen,fromcomingtothem,andtakingdeathupon Himselffortheirsakes.
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Beda: Quia vero Petrus materiale quaesivit tabernaculum, nubis accepit umbraculum:utdiscat,inresurrectionenon tegmine domorum, sed spiritus sancti gloriaeosesseprotegendosunde Sequitur et facta est nubes obumbrans eos. Quia vero imprudenter interrogaverunt, propterea responsionem domininonmerentur:sedpaterrespondet profilioundesequituretvenitvoxdenube dicens: hic est filius meus carissimus: ipsumaudite. Chrysostomus in Matth:Anubequidem vox emittitur, in qua Deus apparere consuevit, ut crederent quod vox illa ferreturaDeo.Inhocautemquoddicithic est filius meus carissimus, unam voluntatempatrietfilioprotestatur,etquod, salvafiliatione,quantumadomniacumeo quigenuitunumesset. Beda: Quem autem Moyses, cumvenerit incarne,audiendumabomnianimaquae salvarivelletpraedixit,hunciamvenientem incarne,Deuspateraudiendumdiscipulis
Bede: Now because Peter sought for a material tabernacle, he was covered with the shadow ofthe cloud,thathemightlearnthatintheresurrectionthey aretobeprotectednotbythecoveringofhouses,but bythegloryoftheHolyGhost. Wherefore it goes on, "There was a cloud that overshadowed them." And the reason why they obtained no answer from the Lord was thatthey asked unadvisedly but the Father answered forthe Son.Whereforetherefollows,"Andavoicecameout ofthecloud,saying,ThisisMybelovedSon,inwhom Iamwellpleased." Chrys.,Hom.inMatt.,56:Thevoiceproceededfrom a cloud in which God is wont to appear, thatthey mightbelievethatthevoicewassentforthfromGod. But in that He says, "This is My belovedSon,"He declaresthatthewilloftheFatherandtheSonisone, andthat,saveinthatHeistheSon,Heisinallthings OnewithHimwhobegotHim.
Bede:Hethenwhosepreaching,asMosesforetold, everysoulthatwishedtobesavedshouldhearwhen He came in the [p. 168] flesh, He now comeinthe fleshisproclaimedbyGodtheFathertothedisciples
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ostendit. Sequitur et statim circumspicientes, neminem amplius viderunt nisi Iesum tantum secum. Ubi enim coepit filius designari, mox servi discesserunt, nead illospaternavoxemissaputaretur.
astheonewhomtheyweretohear. Therefollows:"Andsuddenly,whentheyhadlooked roundabout,theysawnomananymore,saveJesus only with themselves" for as soon as the Son was proclaimed, at once the servants disappeared,lest the voice of the Father should seem tohavebeen sentforthtothem. Theophylact: Again, mystically after the end ofthis world,whichwasmadeinsixdays,Jesuswilltakeus up(ifwebeHisdisciples)intoanhighmountain,that is, into heaven, where we shall see Hisexceeding glory.
Theophylactus: Mystice autem post consummationem huius saeculi, quod in sexdiebusfactumest,assumetnosIesus, si eius sumus discipuli, in montem excelsum, idest in caelum et tunc videbimuseiusgloriamsingularem. Beda: Vestimenta autem domini recte sancti eius accipiuntur, qui novocandore fulgebunt.Fulloautemintelligendusestcui Psalmista loquitur: amplius lava me ab iniquitate mea, et a delicto meo munda me qui non potest suis fidelibus dare claritatem in terra, quae eis conservata manetincaelis. Remigius super Matth: Vel perfullonem sancti designantur praedicatores et animarum purgatores quorum in hac vita
Bede:AndbythegarmentsoftheLordaremeantHis saints, who will shine with a new whiteness. Bythe fullerwemustunderstandHim,towhomthePsalmist says,"Washmethoroughlyfrommywickedness,and cleansemefrommysin"[Ps51]forHecannotgive to His faithful ones upon earth that glory which remainslaidupfortheminheaven.
Remig.: Or else, by the fuller are meant holy preachersandpurifiersofthesoul,noneofwhomin this life can so live as not to be stainedwithsome
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nullus ita vivere valet ut alicuius peccati maculis non obfuscetur in futura autem resurrectione sancti ab omni macula peccatipurgabuntur.Talesergoeosfaciet dominus, quales nec ipsi membra sua castigando, nec ullus praedicatorum suo velexemplo,veldoctrinafacerepotest. Chrysostomus In Marc: Vel vestimenta albaevangelicasuntetapostolicascripta, omnium clarissima, quibus similia nullus expositorumfacerepotest. Origenes super Matth: Vel forsitan fullones super terram possumus moraliter existimare sapientes saeculi huius, qui putanturornareetiamturpesintellectus,et dogmata falsa fullonicatione ingenii sui sed illorum ars fullonica potest facere aliquid simile sermoni, qui ostendit spiritualium intellectuum splendorem in dictis Scripturarum imperitis, quae a plurimiscontemnuntur. Beda: Moyses et Elias, quorum unum mortuumetaliumincaelisraptumlegimus, futuram omnium sanctorum gloriam significant,quividelicettemporeiudiciivel
spots of sin but in the coming resurrection allthe saints shall be purged from every stain of sin. Therefore the Lord will make them suchasneither they themselves by taking vengeance on theirown members, nor any preacher by his example and doctrine,canmake.
Chrys.: Or else, white garments are the writingsof Evangelists and Apostles, the like to which no interpretercanframe.
Origen, in Matt. tom. 12, 39: Or else,fullersupon earthmaybyamoralinterpretationbeconsideredto be the wise of this world, who are thoughttoadorn even their foul understandings and doctrines with a falsewhiteningdrawnfromtheirownminds.Buttheir skill as fullers cannot produce any thing like a discourse which shews forth the brightness of spiritual conceptions in the unpolished words of Scripture,whichbymanyaredespised.
Bede: Moses and Elias, of whom one, asweread, died, the other was carried away to heaven,signify thecominggloryofalltheSaints,thatis,ofallwhoin thejudgmenttimeareeithertobefoundaliveinthe
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viviincarnereperiendi,velabolimgustata morteresuscitandi,etparitersuntregnaturi cumillo. Theophylactus:Velhocsignificat,quiain gloria videbimus et legem et prophetas cum ipso loquentes idest, quae pereum fuerunt dicta per Moysen et alios prophetas, tunc videbimus esseconsona rebus,ettuncaudiemusvocempaternam, revelantem scilicet nobis filium patris,et dicentem, quoniam hic est filius meus, obumbrante nube, idest spiritu sanctoqui estsapientiaefons. Beda:Etnotandumquodsicut,dominoin Iordane baptizato, sic et in monte clarificato, totius sanctae Trinitatis mysterium declaratur: quia gloriam eius quaminBaptismocredentesconfitemur,in resurrectionevidentescollaudabimus.Nec frustra spiritus sanctus hic in lucidanube, illic apparuit in columba: quia qui nunc simplicicordefidemquampercepitservat, tuncluceapertaevisionisquodcrediderat contemplabitur. Cum autem fieret vox super filium, inventus est ipse solus:quia cummanifestaveritipsumelectis,eritDeus omnia in omnibus immo cum suis per
flesh,ortoberaisedupfromthatdeathofwhichthey tasted,andwhoareallequallytoreignwithHim.
Theophylact:Orelseitmeans,thatwearetoseein glory both the Law and the Prophets speakingwith Him, that is, we shall then find that allthosethings whichwere[p.169]spokenofHimbyMosesandthe otherprophetsagreewiththerealitythentooweshall hearthevoiceoftheFather,revealingtoustheSon oftheFather,andsaying,"ThisisMybelovedSon," and the cloud, that is, the Holy Ghost, the fountof truth,willovershadowus.
Bede:Andwemustobserve,that,aswhentheLord wasbaptizedinJordan,soonthemountain,covered withbrightness,thewholemysteryoftheHolyTrinity isdeclared,becauseweshallseeintheresurrection thatgloryoftheTrinitywhichwebelieversconfessin baptism, and shall praise it all together. Nor isit withoutreasonthattheHolyGhostappearedherein abrightcloud,thereintheformofadovebecause hewhonowwithasimpleheartkeepsthefaithwhich he hath embraced, shall then contemplate whathe hadbelievedwiththebrightnessofopenvision.But whenthevoicehadbeenheardovertheSon,Hewas found Himself alone, because when He shall have manifestedHimselftoHiselect,Godshallbeallinall,
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omnia Christus, caput cum corpore, splendebit.
yeaChristwithHisown,astheHeadwiththebody, shallshinethroughallthings.[1Cor15:28]
Lectio 2 9 , . 10 . 11 , 12 , , 13 , , ' . 9. And as they came down fromthe mountain, He charged them thatthey shouldtellnomanwhatthingstheyhad seen, till the Son of man were risen from the dead. 10. And theykeptthat saying with themselves, questioning one with another what the risingfrom the dead should mean. 11. Andthey asked Him, saying, "Why say the Scribes that Elias must firstcome?" 12. And He answered and toldthem, "Eliasverilycomethfirst,andrestoreth all things: and how it is written ofthe Sonofman,thatHemustsuffermany things,andbesetatnought.13.ButI say unto you, That Elias is indeed come, and they have done untohim whatsoever they listed, as itiswritten ofhim."
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Origenes super Matth: Post mysterium ostensum in monte, descendentibus de monte discipulis, praecepit ut eius transfiguratio non manifestetur ante gloriam passionisetresurrectionisipsiusundedicitur et descendentibus illis de monte praecepit illisnecuiquamquaevidissentnarrarent,nisi cumfiliushominisamortuisresurrexerit.
Origen,inMatt.tom.12,43:Aftertheshewingof the mystery on the mount, theLordcommanded Hisdisciples,astheywerecomingdownfrom[p. 170] the mount, not to reveal His transfiguration, beforethegloryofHisPassionandResurrection. Wherefore it is said, "And as they camedown from the mountain, He charged them thatthey should tell no man what things they hadseen,till theSonofmanwererisenfromthedead." Chrys., Hom. in Matt., 56: Where He not only orders them to be silent, but mentioningHis Passion, He implies the cause why they wereto besilent. Theophylact: Which He did lest men shouldbe offended, hearing such glorious things of Him Whomtheywereabouttoseecrucified.Itwasnot thereforefittingtosaysuchthingsofChristbefore He suffered, but after His resurrection they were likelytobebelieved. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Butthey, being ignorant of the mystery of theresurrection, took hold of that saying, and disputed one with another. Wherefore there follows, "And they kept that
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Chrysostomus in Matth:Ubinonsimpliciter silere iubet sed passionem insinuans, causam insinuat propter quam silere debebunt. Theophylactus: Ne scilicet homines scandalizentur, audientes de Christo tam gloriosa,quieumcrucifixumerantvisuri.Non igitur erat congruum talia de Christodicere antequampateretur,postresurrectionemvero credibilevidebatur. Chrysostomus: Illi vero resurrectionis mysterium ignorantes, verbum quidem retinentes,invicemdisputabantunde
Sequitur et verbum continuerunt apud se,

conquirentes quid esset, cum a mortuis resurrexerit.
saying with themselves, questioning one with another what the rising from the deadshould mean." Pseudo-Jerome: This, which is peculiar toMark, means, that when death shall have been swallowedupinvictory,weshallhavenomemory fortheformerthings. Itgoeson,"AndtheyaskedHim,saying,"Whysay theScribesthatEliasmustfirstcome?"
Hieronymus:HocquodproprieMarciest,id significat quia cum absorpta fuerit mors in victoria,noneruntinmemoriapriora.
Sequituretinterrogabanteum,dicentes:quid ergodicuntPharisaeietScribae,quiaEliam oportetvenireprimum? Chrysostomus: Intentio quidem discipulorum super hac interrogatione talis mihi esse videtur: nos quidem Eliamtecum vidimus, et prius te vidimus quam Eliam Scribae vero prius Eliam venire docent: credimusitaqueeosmendaciumprotulisse. Beda: Vel ita aestimabant discipuli transformationemgloriaehancessequamin monte viderant, et dicunt: si iam venisti in gloria, quomodo praecursor tuus apparet? MaximequiaEliamviderantrecessisse.
Chrys.: The design of the disciplesinaskingthis questionseemstometobethis.Weindeedhave seenEliaswithThee,andhaveseenTheebefore seeing Elias, but the Scribes say that Elias cometh first we therefore believe thattheyhave lied. Bede: Or thus the disciples thought thatthe changewhichtheyhadseeninHiminthemount, was His transformation to glory and they say,If Thou hast already come in glory, whereforedoth not Thy forerunner appear? chiefly becausethey hadseenEliasgoaway. Chrys., Hom. in Matt. 57: But what Christ
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Chrysostomus in Matth:Quidautemadhoc
Christus responderit, apparet per hoc quod subditurquirespondensait:Eliascumvenerit primo, restituet omnia. In quo ostendit,quod Elias veniet ante secundum adventum. Scripturae enim duos adventus Christi praenuntiant unum scilicet qui factus est, et alium qui venturus est. Dominus autem secundi adventus Eliam asserit praecursorem. Beda:Restituetautemomnia,utiqueillaquae Malachias ostendit dicens: ecce egomittam vobis Eliam prophetam, ut convertat cor patrum ad filios, et cor filiorum ad patres eorum.Restituetetiamhocquodmortidebet, acdiuvivendodistulit.
answeredtothis,isseenbywhatfollows,"AndHe answeredandtoldthem,Eliasverilycomethfirst, and restoreth all things" in which He shewsthat EliaswillcomebeforeHissecondadvent.Forthe ScripturesdeclaretwoadventsofChrist,namely, onewhichhastakenplace,andanotherwhichisto come but the Lord asserts that Elias is the forerunnerofthesecondadvent.
Bede: Again, He will restore all things, that isto say,thosethingswhichMalachipointsout,saying, "Behold,IwillsendyouElijahtheprophet,andhe shall turn the heart of the fathers to the children, and the heart of the children [p. 171] to their fathers"[Mal4:5-6]hewillyieldupalsotodeath that debt, which by his prolonged life hehas delayedtorender. Theophylact: Now the Lord puts this forwardto opposethenotionofthePharisees,whoheldthat Elias was the forerunner of the first advent, shewing that it led them to a false conclusion whereforehesubjoins,"Andhowitiswrittenofthe Sonofman,thatHemustsuffermanythings,and besetatnought."AsifHehadsaid,WhenElias the Tishbite cometh, he will pacify theJews,and will bring them to the faith, and thus be the forerunnerofthesecondadvent.IfthenEliasisthe
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Theophylactus: Proponit autem haec dominus ad resistendum opinioni Pharisaeorum, qui tenebant quod primi adventus praecursor erat Elias quasi ad inconveniens ducens unde subdit et quomodo scriptum est in filium hominis, ut multa patiatur et contemnatur ac si dicat: Elias Thesbites cum venerit, pacificabit Iudaeos,etadfidemadducetipsos,itautsit secundi adventus praecursor. Si ergo primi
adventus Elias est praecursor, quomodo scriptum est, quod filius hominisdebetpati? Ex his ergo duobus unum erit: autquodnon sit primi adventus Elias praecursor, et Scripturae erunt verae aut quod sit praecursorprimiadventus,etScripturaenon erunt verae, quae dicunt, quod oportet Christum pati, cum Elias debeat omnia restituere,etnondebeatesseIudaeusaliquis incredulus sed omnes credere debeant ad praedicationemeiusquicumqueaudienteum. Beda: Vel ita: et quomodo scriptum est, idest,quomododeChristipassionemultifarie prophetae multa scripserunt. Sed et Elias cum venerit, multa passurus est, et contemnendusabimpiis. Chrysostomus in Matth: Sicut autem dominus secundi adventus Eliam asseruit praecursorem, sic et consequenter asserit Ioannem esse praecursorem primiadventus unde subdit sed dico vobis, quia etElias venit. Glossa:IoannemvocatEliam,nonquiaElias erit in persona, sed quia Eliaeministerium adimplebat: sicut enim ille praecursor erit
forerunnerofthefirstadvent,howisitwrittenthat the Son of man must suffer? One of these two things therefore will follow either thatEliasisnot the forerunner of the first advent, and thusthe Scripturewillbetrueorthatheistheforerunnerof thefirstadvent,andthentheScripturewillnotbe true, which say that Christ must suffer forElias mustrestoreallthings,inwhichcasetherewillnot be an unbelieving Jew, but all, whosoeverhear him,mustbelieveonhispreaching.
Bede:Orthis,"Andhowitiswritten"thatis,inthe same way as the prophets have written many thingsinvariousplacesconcerningthePassionof Christ, Elias also, when he comes, is tosuffer manythings,andtobedespisedbythewicked. Chrys.:NowastheLordassertedthatEliaswasto be the forerunner of the second advent, so consequently He asserted that John was the forerunnerofthefirst.WhereforeHesubjoins,"But Isayuntoyou,thatEliasisindeedcome."
Gloss.: He calls John Elias, not becausehewas Elias in person, but because he fulfilled the ministry of Elias for as the latter will bethe
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secundiadventus,sicistefactusestprimi.
forerunnerofthesecondadvent,sotheformerhas beenthatofthefirst. Theophylact: For again, John rebuked vice,and was a zealous man, and a hermit like Eliasbut they heard him not, as they will hearElias,but killed him in wicked sport, and cut offhishead. Whereforetherefollows,"Andtheyhavedoneunto himwhatsoevertheylisted,asitiswrittenofhim."
Theophylactus: Erat etiam Ioannes redargutor,etZelotes,eteremitautEliasnon tamen audierunt illum sicut Eliam audient. Nefarioveroludoeumocciderunt,caputillius amputantes unde sequitur et fecerunt illi quaecumque voluerunt, sicut scriptumestde eo. Chrysostomus: Vel aliter. Interrogabant discipuli Iesum: quomodo scriptum estpati filium hominis? Ad hoc autem quasi respondensdicit:sicutadsimilitudinemEliae Ioannes venit, et ei mala intulerunt sic secundum Scripturas oportet filium hominis pati.
Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Orelse, thedisciplesaskedJesus,howitwaswrittenthat theSonofmanmustsuffer?Nowinanswertothis, He says, As John came in the likenessofElias, and they evil intreated him, so according tothe ScripturesmusttheSonofmansuffer.[p.172]
Lectio 3 14 . 15 ,
14. And when He came to His disciples, He saw a great multitude about them, and the Scribes questioning with them. 15. And straightway all the people, whenthey beheldHim,weregreatlyamazed,and
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. 16 , 17 , , , : 18 , : , . 19 , , . 20 . , . 21 , , : 22 : ' , ' . 23 , . 24 ,
runningtoHimsalutedHim.16.AndHe asked the Scribes, "What questionye with them?" 17. And one of the multitudeansweredandsaid,"Master,I have brought unto thee my son,which hath a dumb spirit 18. And wheresoeverhetakethhim,heteareth him:andhefoameth,andgnashethwith histeeth,andpinethaway:andIspake to thy disciples that they shouldcast him out and they could not." 19.He answereth him, and saith, "Ofaithless generation, how long shall I be with you?howlongshallIsufferyou?bring himuntoMe."20.Andtheybroughthim unto Him: and when He saw him, straightway the spirit tare him andhe fell on the ground, and wallowed foaming.21.AndHeaskedhisfather, "How long is it ago since thiscame untohim?"Andhesaid,"Ofachild.22. And ofttimes it hath cast him intothe fire,andintothewaters,todestroyhim: but if thou canst do any thing,have compassion on us, and help us." 23. Jesus said unto him, "If thou canst believe, all things are possible to him thatbelieveth."24.Andstraightwaythe father of the child cried out, andsaid with tears, "Lord, I believe helpThou
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, : . 25 , , , . 26 : , . 27 , . 28 ' , 29 , .
with tears, "Lord, I believe helpThou mine unbelief." 25. When Jesus saw thatthepeoplecamerunningtogether, He rebuked the foul spirit,sayingunto him, "Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him." [p. 173]26. Andthespiritcried,andrenthimsore, and came out of him: and he was as one dead insomuch that many said, "He is dead." 27. But Jesus tookhim by the hand, and lifted himupandhe arose.28.Andwhenhewascomeinto the house, his disciples asked him privately, "Why could not we casthim out?"29.AndHesaiduntothem,"This kindcancomeforthbynothing,butby prayerandfasting."
Theophylactus: Postquam gloriam suam tribus discipulis in monte ostenderat, revertituradaliosdiscipulosquicumeonon ascenderant in montem unde dicitur et veniens ad discipulos suos, vidit turbam
Theophylact: After He had shewn His glory inthe mounttothethreedisciples,Hereturnstotheother disciples,whohadnotcomeupwithHimintothe mountwhereforeitissaid,"AndwhenHecameto His disciples, He saw a great multitude about
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magnam circa eos, etScribasconquirentes cum illis. Pharisaei namque captantes horam,cumpraesensnonextiteratChristus, accesseruntutipsosadseattraherent. Hieronymus:Nonestautemhominirequies sub sole: semper parvulos occidit invidia magnos percutiunt fulgura montes: alii discentescumfide,utturbaealiiinvidentes cum fastu, ut Scribae, ad Ecclesiam conveniunt. Sequitur et confestim omnis populusvidens Iesum,stupefactusest,etexpaverunt.
them,andtheScribesquestioningwiththem."For thePharisees,catchingtheopportunityofthehour whenChristwasnotpresent,cameuptothem,to trytodrawthemovertothemselves. Pseudo-Jerome: But there is no peace forman under the sun envy is ever slaying thelittleones, and lightnings strike the tops of the great mountains. Of all those who run to the Church, some as the multitudes come in faith tolearn, others,astheScribes,withenvyandpride. It goes on, "And straightway all the people,when they beheld Jesus, were greatly amazed, and feared." Bede, in Marc., 3, 38: In all cases,thedifference betweenthemindoftheScribesandofthepeople ought to be observed for the Scribes arenever said to have shewn any devotion, faith,humility, andreverence,butassoonastheLordwascome, the whole multitude was greatly amazed and feared, and ran up to Him, and saluted Him wherefore there follows, "And running to Him, salutedHim." Theophylact: For the multitude was glad to see Him,sothattheysalutedHimfromafar,asHewas
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Beda: Notanda in omnibus locis distantia mentis Scribarum, et turbae: Scribae enim nihil devotionis, fidei, humilitatis, et reverentiae ei exhibuisse narrantur sed venientedominomoxomnisturbastupefacta expavit, eumque salutans accurrit unde sequituretcurrenssalutaviteum.
Theophylactus: Affectabant enim turbae eum videre, ita ut eum venientem alonge
salutarent. Quidam vero dicunt, quod aspectuseiusextransfigurationespeciosior factus, turbam ad salutationem eius attrahebat. Hieronymus: Populus autem videns stupefactusestetexpavit,nondiscipuliquia nonesttimorincaritate:timorestservorum, stupescerestultorum. Sequitur et interrogavit eos: quid intervos conquiritis?Quidscilicetdominusinterrogat? Utconfessiopariatsalutem,etmurmurcordis nostrisermonibuspiissolvatur.
coming to them but some suppose that His countenancehadbecomemorebeautifulfromHis transfiguration, and that this induced thecrowdto saluteHim. Pseudo-Jerome: Now it was the people, and not the disciples, who on seeing Him were amazed andfeared,forthereisnofearinlovefearbelongs toservants,amazementtofools.[p.174] Itgoeson:"AndHeaskedthem,Whatquestionye withthem?"WhydoestheLordputthisquestion? That confession may produce salvation, andthe murmuring of our hearts may be appeased by religiousworks. Bede: The question, indeed, which was raised may, if I am not deceived, have been this, wherefore they, who were the disciples ofthe Saviour, were unable to heal the demoniac,who was placed in the midst, which may begathered fromthefollowingwords"Andoneofthemultitude answered and said, "Master, I have brought unto thee my son, which hath a dumb spirit and wheresoeverhetakethhim,hetearethhim:andhe foameth, and gnasheth with his teeth,andpineth away."
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Beda:Potestvero,nisifallor,intelligidehoc quaestionem fuisse motam, quareipsi,cum essent discipuli salvatoris, sanare daemoniacumquiinmedioeratpositus,non possent quod ex sequentibus potest convinci,cumdicituretrespondensunusde turbadixit:magister,attulifiliummeumadte habentemspiritummutum.
Chrysostomus in Matth: Hunc hominem Scriptura infirmum in fide ostendit exhoc quodChristusdicitogeneratioincredula,et per hoc quod subdit si potes credere. Sed etsi infidelitas eius occasio extiterit Daemonem non pellendi, incusat tamen discipulos unde subditur et dixi discipulis tuis ut eicerent illum et non potuerunt.Vide autem istius insipientiam. Iesum in medio turbarumprecatur,discipulosincusansunde etdominuscoramplebemultomagishocei imputat non solum in personam eius accusationem intendens, sed in personam omnium Iudaeorum: probabile enim est multos praesentium scandalizatos, eaquae non conveniebant de discipulis cogitasse unde equitur qui eis respondens dixit: o generatio incredula, quamdiu vos patiar? In quo ostendit, et mortem se desiderare,et graveeiessecumillisconversari. Beda:Intantumautemnonesthominiiratus, sedvitio,utstatimintuleritafferteillumadme. Etattulerunteum.Etcumvidisseteum,statim spiritus conturbavit illum et elisus in terram volutabaturspumans.
Chrys.: The Scriptures declare that this manwas weak in faith, for Christ says, "O faithless generation:" and He adds, "If thoucanstbelieve." Butalthoughhiswantoffaithwasthecauseoftheir notcastingoutthedevil,heneverthelessaccuses thedisciples.Whereforeitisadded,"AndIspake to thy disciples that they should cast him outbut theycouldnot."Nowobservehisfollyinprayingto Jesus in the midst of the crowd, heaccusesthe disciples,whereforetheLordbeforethemultitude somuchthemoreaccuseshim,andnotonlyaims theaccusationathimself,butalsoextendsittoall the Jews for it is probable that many ofthose present had been offended, and had heldwrong thoughtsconcerningHisdisciples.Whereforethere follows,"Heanswereththemandsaith,Ofaithless generation,howlongshallIbewithyou?howlong shall I suffer you?" By which Heshewedboththat Hedesireddeath,andthatitwasaburdentoHim toconversewiththem. Bede:Sofar,however,isHefrombeingangrywith the person, though He reproved the sin, thatHe immediatelyadded,"BringhimuntoMeandthey brought him unto Him. And when He sawhim, straightway the spirit tare him, and he fell on the ground,andwallowedfoaming." Chrys.:ButthistheLordpermittedforthesakeof
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Chrysostomus
in
Matth: Hoc autem
dominus permisit propter patrem pueri, ut cumvexantemDaemonemvideret,adfidem futuromiraculotraheretur. Theophylactus: Permittit etiam vexari puerum, ut ex hoc sciremus Daemonis impietatem,quioccidisseteum,nisifuisseta dominoadiutus. Sequituretinterrogavitpatremeius:quantum temporisestexquoeihocaccidit?Atilleait: abinfantiaetfrequentereuminignemetin aquammisit,uteumperderet. Beda: Erubescat Iulianus, qui dicereaudet omnes homines absque peccaticontagione nasci in carne, tamquam innocentes per omnia, ut Adam quando creatus est.Quid enim habuit iste puer ut ab infantia Daemonio vexaretur acerbissimo, si nullo originalis peccati vinculo tenebatur, quia constat illum adhuc proprium non habere potuissepeccatum?
the father of the boy, that when he saw the devil vexinghischild,hemightbebroughtontobelieve thatthemiraclewastobewrought. Theophylact:Healsopermitsthechildtobevexed, that in this way we might know the devil's wickedness,whowouldhavekilledhim,hadhenot been[p.175]assistedbytheLord. Itgoeson:"AndHeaskedhisfather,Howlongisit agosincethiscomeuntohim?Andhesaid,Ofa childandofttimesithascasthimintothefireand intothewaterstodestroyhim." Bede: Let Julian [ed. note: Julian was bishopof Eclanum in Campania he was well known to St. Augustine, who before his fall speaks ofhimwith great affection. On refusing however to agreeto PopeZosimus'condemnationofPelagius,hewas deposed,andexpelledfromItaly.Hewroteagreat deal against St. Augustine, by whom he was refutedinworksnowextant.Theopinionspecially referred to in the text was, thatAdamwouldhave died,eventhoughhehadremainedinnocent,and therefore that death and sickness are not the consequences of original sin. He died inSicilyin greatpoverty,aboutA.D.453.]blush,whodaresto say that all men are born in the flesh without the
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infectionofsin,asthoughtheywereinnocentinall respects,justasAdamwaswhenhewascreated. For what was there in the boy, that heshouldbe troubledfrominfancywithacrueldevil,ifhewere notheldatallbythechainoforiginalsin?sinceitis evidentthathecouldnotyethavehadanysinofhis own. Glossa: Exprimit autem in verbis suae petitionis,fideidefectumundesubditsedsi quidpotes,adiuvanos,misertusnostri.Cum enim dicit si quid potes, manifestat sede eius potentia dubitare: quia viderat filium suum a discipulis Christi curatumnonesse. Dicit autem misertus nostri, ut designaret miseriam filii qui patiebatur, et patris qui compatiebatur. Gloss.: Now he expresses in the words ofhis petitionhiswantoffaithforthatisthereasonwhy he adds, "But if thou canst do any thing, have compassion on us, and help us." For in that he says,"Ifthoucanstdoanything,"heshewsthathe doubts His power, because he had seenthatthe disciplesofChristhadfailedincuringhimbuthe says,"havecompassiononus,"toshewthemisery of the sons, who suffered, and the father,who sufferedwithhim. It goes on: "Jesus said unto him, If thou canst believe, all things are possible to him that believeth." Pseudo-Jerome: This saying, "If thou canst," isa proofofthefreedomofthewill.Again,allthingsare possible to him that believeth, which evidently means all those things which are prayed for with tearsinthenameofJesus,thatis,ofsalvation.
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SequiturIesusautemaitilli:sipotescredere, omniapossibiliasuntcredenti.
Hieronymus: Libertatem arbitrii hocindicat quoddicitsipotes.Quaeautemsuntomnia quae possibilia sunt credenti, nisi quaein nomine Iesu, idest salutis, postulantur cum lacrymis?
Beda: Aptum autem responsum dominus dedit petenti: ipse enim ait si quidpotes, adiuva nos et dominus: si potes, inquit, credere. At contra leprosus, qui fideliter clamabat:domine,sivis,potesmemundare, congruum suae fidei accepit responsum: volo:mundare. Chrysostomus in Matth:Quodautemdicit, tale est. Tanta est virtutis apud me superabundantia, ut non solum hocpossim, sed et alios hoc faciam operari: quare si credideris, ut oportet, et hunc ipse curare poteris, et alios multos. Sic ergo eum ad fidem reducebat qui adhuc de infidelitate loquiturundesequituretcontinuoexclamans pater pueri cum lacrymis aiebat: domine, adiuva incredulitatem meam. Sed si crediderat dicens credo, quomodo subdit adiuvaincredulitatemmeam?Dicamusigitur, quoniam multiplex est fides, introductoria scilicet et perfecta. Hic autem incipiens credere, salvatorem deprecabatur ut apponeretreliquumadsuamvirtutem.
Bede: The answer of the Lord was suitedtothe petition for the man said, "If thou canstdoany thing, help us" and to this the Lordanswered,"If thou canst believe." On the other hand, the leper who cried out, with faith, "Lord, if Thou will,Thou canst make me clean," [Matt 8:2] received an answeraccordingtohisfaith,"Iwill,bethouclean." Chrys.,Vict.Ant.eCat.inMarc.:Hismeaningis such a plenitude of virtue is there in Me, thatnot onlycanIdothis,butIwillmakeotherstohavethat power wherefore if thou canst believe asthou oughtesttodo,thou[p.176]shaltbeabletocure not only him, but many more. In thiswaythen,He endeavoured to bring back to the faith, theman whoasyetspeaksunfaithfully.Therefollows,"And straightway the father of the child cried out,and said with tears, Lord, I believe help thou mine unbelief."Butifhehadalreadybelieved,saying,"I believe," how is it that he adds, "helpthoumine unbelief?"Wemustsaythenthatfaithismanifold, thatonesortoffaithiselementary,anotherperfect but this man, being but a beginner inbelieving, prayed the Saviour to add to his virtue whatwas wanting. Bede:Fornomanatoncereachestothehighest point,butinholylivingamanbeginswiththeleast
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Beda: Nemo enim repente fit summus,sed in bona conversatione a minimis quisque
inchoat,utadmagnaperveniat.Alianamque sunt virtutis exordia, aliud profectus, aliud perfectio. Quia igitur per occultam inspirationem gratiae, meritorum suorum gradibus fides crescit, uno eodemque tempore is qui necdum perfectecrediderat, simuletcredebat,etincreduluserat.
things that he may reach the great for the beginning of virtue is different from theprogress andtheperfectionofit.Becausethenfaithmounts up through the secret inspiration of grace, bythe stepsofitsownmerits,[ed.note:Thissentenceof Bede may be considered to be anexpositionof our Lord's words: "for he that hath not fromhim shall be taken even that which he hath." The connection between grace and merit, as usedby the Fathers, may be illustrated from St.Thomas, their faithful disciple. He defines a meritorious operationtobeonetherewardofwhichisbeyond the nature of the worker so thatmeritimpliesthe infusion of a supernatural habit, that is, of grace, not only as its efficient, but as its formalcause. Summa1Q62,Art4]hewhohadnotyetbelieved perfectlywasatonceabelieverandanunbeliever. Pseudo-Jerome:Bythisalsowearetaughtthatour faithistottering,ifitleannotonthestayofthehelp of God. But faith by its tears receives the accomplishment of its wishes. Wherefore it continues, "When Jesus saw that the multitude camerunningtogether,Herebukedthefoulspirit, saying unto him, Thou dumb and deaf spirit, I charge thee come out of him, and enternomore intohim." Theophylact: The reason that He rebukedthefoul
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Hieronymus: Per hoc etiam monstratur quodcredulitasnostrainfirmaest,nisiinnixa subsistatadiutoriosubsidiiDeifidesautem cumlacrymisoptatavotacapit:undesequitur et cum vidisset Iesus concurrentem turbam, comminatusestspirituiimmundo,dicensilli: surdeetmutespiritus,egopraecipiotibi:exi abeo,etampliusneintroeasineum.
Theophylactus: Ideo autem cum videret

turbam concurrere, comminatus est spiritui immundo,quianolebatcoramturbacurare,ut ostentationemfugeredoceret.
spirit, when He saw the crowd running together, was that He did not wish to cure himbeforethe multitude,thatHemightgiveusalessontoavoid ostentation. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:AndHis rebuking him, and saying, "I charge thee," is a proof of Divine power. Again, in that Hesaysnot only, "come out of him," but also "enter no more intohim,"Heshewsthattheevilspiritwasreadyto enter again, because the man was weak infaith, butwaspreventedbythecommendoftheLord. Itgoeson,"Andthespiritcried,andrenthimsore, and came out of him and he was as one dead, insomuchthat[p.177]manysaid,Heisdead."For the devil was not able to inflict death uponhim, becausethetrueLifewascome. Bede: But him, whom the unholy spirit madelike untodeath,theholySavioursavedbythetouchof His hold hand wherefore it goes on, "ButJesus took him by the hand, and lifted him up,andhe arose."ThusastheLordhadshewnHimselftobe very God by the power of healing,soHeshewed that He had the very nature of our flesh,bythe mannerofHishumantouch.TheManichaean[ed. note:"Theirfundamentalmaximoftheintrinsicevil
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Chrysostomus:Quodautemcomminatur,et dicit ego tibi praecipio, divinae attribuitur potestati quod vero dicit non solumexiab eo, sed et amplius noli introire in eum, ostendit quia ad reintrandumpromptuserat, quia ille nondum erat in fide perfectus sed hocdominiiussioinhibebat. Sequituretexclamans,etmultumdiscerpens eumexiitabeo,etfactusestsicutmortuus, ita ut multi dicerent, quia mortuus est.Non enim valuit mortem Diabolus imponere propterveraevitaeadventum. Beda in Matth: Quem autem hostisimpius morti similem reddidit, hunc pius salvator piae dexterae tactu salvavit unde sequitur Iesus autem tenens manum eius elevavit eum,etsurrexit.Exquosicutverumseesse Deum potentia salvandi docuit, itaetveram se habuisse carnis naturam more tactus humani declaravit. Negat namque Manichaeus insanus, veraciter eum carne
indutumfuissesedipsecumtotlanguentes suo tactu erexit, mundavit, illuminavit, haeresim illius, et antequam nata esset, damnavit.
of matter and the degraded state of mind, which their speculations on the birth after the flesh broughtwithitinvolvedthedenialoftheIncarnation ofourLordand,asaconsequence,oftherealityof His whole life." (Note a, upon St. Augustine's Confessions,Oxf.Tr.p.325)]indeedmadlydenies that He was truly clothed in flesh He Himself, however, by raising, cleansing, enlightening so many afflicted persons by His touch,condemned hisheresybeforeitsbirth. Itgoeson:"AndwhenHewascomeintothehouse, His disciples asked Him privately, Why couldnot wecasthimout?" Chrys.: They feared that perchance theyhadlost the grace conferred upon them for they had alreadyreceivedpoweroveruncleanspirits.
Sequituretcumintroissetindomum,discipuli eius secreto interrogabant eum: quare nos nonpotuimuseicere? Chrysostomus in Matth:Timebantenimne forte collatam sibi gratiam amisissent: receperant enim potestatem iam spirituum immundorum. Sequituretdixitillis:hocgenusinnullopotest exire,nisiinorationeetieiunio. Theophylactus: Scilicet lunaticorum, vel simpliciter omnium Daemoniorum genus: oportet namque ieiunare eum qui curari debet,etillumquicurat.Sicenimveraoratio perficitur, cum coniungitur orationiieiunium,
Itgoeson:"AndHesaiduntothem,Thiskindcan comeforthbynothingbutbyprayerandfasting." Theophylact:Thatis,thewholeclassoflunatics,or simply,ofallpersonspossessedwithdevils.Both themantobecured,andhewhocureshim,should fastforarealprayerisofferedup,whenfastingis joinedwithprayer,whenhewhopraysissoberand

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quando non gravatur qui orat exsumptione ciborum,sedsobriusest. Beda: Mystice autem dominus sursum discipulis mysteria regni reserat, deorsum turbis peccata infidelitatis exprobrat, et spiritus malos ab his qui vexantur expellit: namcarnalesadhucetinsipientesconfortat, docet, castigat et perfectos liberius de aeternisinstruit.
notheavywithfood.
Bede:Again,inamysticalsense,onhightheLord unfolds the mysteries of the kingdom to His disciples, but below He rebukes the multitudefor theirsinsofunfaithfulness,andexpelsdevilsfrom thosewhoarevexedbythem.Thosewhoarestill carnal and foolish, He strengthens, teaches, punishes,whilstHemorefreelyinstructstheperfect concerningthethingsofeternity. Theophylact: Again, this devil is deaf anddumb deaf, because he does not choose to hearthe words of God dumb, because he is unable to teachotherstheirduty. Pseudo-Jerome:Again,asinnerfoamethforthfolly, gnashethwithanger,pinethawayinsloth.Butthe evilspirittearshim,whencomingtosalvation,and inlikemannerthosewhomhewoulddragintohis maw [p. 178] he tears asunder by terrorsand losses,ashedidJob. Bede: For oftentimes when we try to turn toGod after sin, our old enemy attacks us with newand greatersnares,whichhedoes,eithertoinstillinto usahatredofvirtue,ortoavengetheinjuryofhis
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Theophylactus:Daemonautemistesurdus etmutusest:surdus,inquantumnonvultDei sermonesaudiremutusvero,inquantumnon vultaliosquodcondecensestdocere. Hieronymus: Peccator autem spumat stultitia, stridet iracundia, arescit ignavia. Discerpitautemspiritusappropinquantemad salutem et similiter quos in ventremsuum trahere desiderat, discerpit per terrores et damna,utfecitIob. Beda: Saepe enim dum converti adDeum post peccata conamur, maioribus novisque antiquihostispulsamurinsidiis:quodfacitut vel odium virtutis incutiat, vel expulsionis
suaevindicetiniuriam. Gregorius Moralium: Velut mortuusautem ostenditur qui a maligni spiritus potestate liberatur:quiaquisquisiamterrenadesideria subegit, vitam in se carnalisconversationis extinguit et mundo mortuus apparet: quem multi mortuum dicunt, quia qui spiritualiter vivere nesciunt, eum qui carnalia bonanon sequitur,extinctumfunditusarbitrantur.
expulsion. Greg., Mor. x., 30: But he who is freedfromthe power of the evil spirit is thought to be deadfor whosoever has already subdued earthly desires, putstodeathwithinhimselfhiscarnalmodeoflife, and appears to the world as a dead man,and many look upon him as dead for they whoknow not how to live after the Spirit, think thathewho doesnotfollowaftercarnalpleasuresisaltogether dead. Pseudo-Jerome: Further, in his being vexedfrom hisinfancy,theGentilepeopleissignified,fromthe verybirthofwhomthevainworshipofidolsarose, sothattheyintheirfollysacrificedtheirchildrento devils.Andforthisreasonitissaidthat"itcasthim into the fire and into the water" for someofthe Gentilesworshippedfire,otherswater. Bede:Orbythisdemoniacaresignifiedthosewho are bound by the guilt of originalsin,andcoming into the world as criminals, are to be savedby grace and by fire is meant the heat ofanger,by water, the pleasures of the flesh, which meltthe soulbytheirsweetness.ButHedidnotrebukethe boy, who suffered violence, but the devil,who inflicted it, because he who desires to amenda
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Hieronymus: Per hoc autem quod ab infantia vexatus est, significatur gentilis populus,cuiusanativitatecrevitcultusinutilis idolorum, ut stulte immolaret filios suos Daemoniis unde dicitur, quod in ignemet aquam eum misit: alii enim de gentibus ignemvenerabantur,aliiaquam. Beda: Vel in hoc daemoniacosignificatur quod qui originalis culpae reatu astricti veniunt in mundum, Christi sunt gratia salvandi.Ignisautemadfervoremiracundiae referendus est, aqua ad voluptates carnis, quaedissolverementemperdeliciassolent. Non autem puero qui vim patiebatur,sed Daemoniquiinferebat,comminatusest:quia
qui peccantem emendare desiderat,vitium utique increpando et execrando debet exterminare,sedhominemamandorefovere. Hieronymus:Imputatautemdominusspiritui quod homini praestat, dicens surdeetmute spiritus, quia ille nunquam audiet, nec loquetur quod peccator poenitens auditet loquitur. Exiens autem Daemon ab homine, nunquam revertitur, si homo cor suum seraverit clavibus humilitatis et caritatis,et ostium obtinuerit immunitatis. Factus est homo sanatus velut mortuus: sanatisetenim dicitur:mortuiestis,etvitavestraabscondita estcumChristoinDeo. Theophylactus: Sed si Iesus, idest evangelicus sermo, teneat manum, idest virtutem activam, tunc a Daemone liberabimur. Vide etiam quod primoDeus nos iuvat, deinde requiritur a nobis quod bonum operemur unde dicitur, quod Iesus elevavitillum,inquoostenditurDeiauxilium et surrexit, in quo monstratur hominis studium. Beda:Dumautemdocetdominusapostolos quomodo Daemon nequissimus debeat
sinner, ought, whilst he exterminates his vice by rebuking and cursing it, to love and cherishthe man. Pseudo-Jerome:Again,theLordappliestotheevil spiritwhathehadinflictedontheman,callinghima "deafanddumbspirit,"becauseheneverwillhear andspeakwhatthepenitentsinnercanspeakand hear.Butthedevil,quittingaman,neverreturns,if themankeephisheartwiththekeysofhumilityand charity,andholdpossessionofthegateoffreedom [ed.note:of"fastness".].Themanwhowashealed became as one dead, for it is said tothosewho arehealed,"Yearedead,andyourlifeishidwith ChristinGod." Theophylact: Again, when Jesus, that is,theword oftheGospel,takesholdofthehand,thatis,ofour powers of action, then shall we befreedfromthe devil.AndobservethatGodfirsthelpsus,thenitis requiredofusthatwedogoodforwhichreasonit issaidthatJesus"raisedhim"inwhichisshewn the aid of God, and that "he arose," in whichis declaredthezealofman.
Bede:Further,[p.179]ourLord,whileteachingthe Apostles how the worst devil is to beexpelled,

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expelli, omnes instituit ad vitam utscilicet noverimus graviora quaeque, vel immundorum spirituum, vel hominum, tentamenta, ieiuniis et orationibus esse superanda: iram quoque domini, cum in ultionem scelerum nostrorum fueritaccensa, hocremediosingulariposseplacari.Ieiunium autemgeneraleestnonsolumabescis,sed a cunctis illecebris abstinere carnalibus, immo ab omnibus vitiorumpassionibus.Sic et oratio generalis non solum in verbisest quibus divinam clementiam invocamus, verumetiaminomnibusquaeinobsequium nostri conditoris fidei devotione gerimus, teste apostolo, qui ait: sine intermissione orate. Hieronymus:Velstultitia,quaeadluxuriam carnis pertinet, sanatur ira et ignavia oratione depellitur. Medicina cuiusque vulnerisadhibendaestei.Nonsanatoculum quod calcaneo adhibetur. Ieiunio passiones corporis, et oratione pestes sanandaesunt mentis.
gives all of us rules for our life that is,Hewould haveusknowthatallthemoregrievousattacksof evil spirits or of men are to be overcomeby fastingsandprayersandagain,thattheangerof the Lord, when it is kindled forvengeanceonour crimes, can be appeased by this remedyalone. But fasting in general is not onlyabstinencefrom food,butalsofromallcarnaldelights,yea,fromall vicious passions. In like manner, prayer taken generally consists not only in the words bywhich wecallupontheDivinemercy,butalsoinallthose thingswhichwedowiththedevotednessoffaithin obedience to our Maker, as the Apostletestifies, whenhesays,"Praywithoutceasing."[Thes5:17]
Pseudo-Jerome: Or else, the folly which is connectedwiththesoftnessoftheflesh,ishealed by fasting anger and laziness are healedby prayer. Each would has its own medicine,which mustbeappliedtoitthatwhichisusedfortheheel willnotcuretheeyebyfasting,thepassionsofthe body, by prayer, the plagues of the soul, are healed.
Lectio 4
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30 , : 31 , , . 32 , . 33 . , 34 , . 35 , . 36 , 37 , : ,
30. And they departed thence, and passed through Galilee and Hewould notthatanymanshouldknowit.31.For He taught He disciples, and saidunto them,"TheSonofmanisdeliveredinto thehandsofmen,andtheyshallkillHim and after that He is killed, Heshallrise the third day." 32. But theyunderstood not that saying, and were afraidtoask Him. 33. And He came toCapernaum: andbeinginthehouseHeaskedthem, "What was it that ye disputedamong yourselvesbytheway?"34.Buttheyheld their peace: for by the way they had disputedamongthemselves,whoshould be the greatest. 35. And He satdown, and called the twelve, and saith unto them, "If any man desire to be first,the same shall be last of all, andservantof all."[p.180]36.AndHetookachild,and set him in the midst of them: andwhen He had taken him in His arms,Hesaid untothem,37."Whosoevershallreceive one of such children in My name, receiveth Me: and whosoever shall receive Me, receiveth not Me, but Him thatsentMe."
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Theophylactus: Post miracula interponit dominus sermonem de passione, ne putaretur quod involuntarie passus est unde dicitur et inde profecti praetergrediebanturGalilaeamnecvolebat quemquam scire, idest se ibi esse. Docebatautemdiscipulossuos,etdicebat illis quoniam filius hominis tradetur in manushominum,etoccidenteum. Beda: Semper prosperis miscet tristia, ut cum repente venerint, non terreant apostolossedpraemeditatisanimisferant.
Theophylact:ItisaftermiraclesthattheLordinserts a discourse concerning His Passion, lest it should be thought that He suffered because He could not help it. Wherefore it is said, "And they departed thence, and passed through Galilee andHewould not that any man should know it. ForHetaughtHis disciples, and said unto them, The Son ofmanis delivered into the hands of men, and they shallkill Him." Bede, in Marc., 1, 39: He always minglestogether sorrowfulandjoyfulthings,thatsorrowshouldnotby its suddenness frighten the Apostles, but beborne bythemwithpreparedminds. Theophylact: After, however, saying what was sorrowful, He adds what ought to rejoice them whereforeitgoeson:"AndafterthatHeiskilled,He shall rise the third day" in order thatwemaylearn thatjoyscomeonafterstruggles. Therefollows:"Buttheyunderstoodnotthatsaying,
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Theophylactus: Postquam vero dixerat quod triste erat, tunc adiungit quod laetificaredebetundesequituretoccisus, tertia die resurget, ut disceremus exhoc, quodpostangustiaslaetitiaesubsequuntur. Sequitur at illi ignorabant verbum, et
timebanteuminterrogare. Beda: Haec ignorantia discipulorum non tam de tarditate ingenii, quam de amore nascitur salvatoris, qui carnales adhuc,et mysterii crucis ignari, quem Deum verum cognoverant, mortuum credere nequibant et quia per figuras eum loquentem saepe audire consueverant, horrentes eventum mortis eius, etiam in eis quae de sua traditione ac passione aperteloquebatur, figuratealiquidsignificarivolebant.
andwereafraidtoaskHim." Bede:Thisignoranceofthedisciplesproceedsnot somuchfromslownessofintellect,asfromlovefor theSaviour,fortheywereasyetcarnal,andignorant ofthemysteryofthecross,theycouldnottherefore believe that He whom they had recognizedasthe trueGod,wasabouttodiebeingaccustomedthen tohearHimoftentalkinfigures,andshrinkingfrom the events of His death, they would have itthat somethingwasconveyedfigurativelyinthosethings, whichHespokeopenlyconcerningHisbetrayaland passion. Itgoeson:"AndtheycametoCapernaum." Pseudo-Jerome: Capernaum means the city of consolation, and agrees with the formersentence, whichHehadspoken:"AndafterthatHeiskilled,He shallarisethethirdday." There follows: "And being in the house Heasked them, What was it that ye disputed among yourselvesbytheway?Buttheyheldtheirpeace." Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:Matthew however says that the disciples came to Jesus, saying,"Whoisthegreatestin[p.181]thekingdom
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SequituretveneruntCapharnaum. Hieronymus: Capharnaum dicitur villa consolationis et congruit interpretatio ad praedictam sententiam, qua dixerat et occisus,tertiadieresurget. Sequiturquicumdomiessent,interrogabat eos:quidinviatractabatis?Atillitacebant.
Chrysostomus: Matthaeus autem dicit quod accesserunt ad Iesum discipuli dicentes: quis, putas, maior est inregno
caelorum? Non enim ab initionarrationem incepit,sedtacuitdeintelligentiasalvatoris circa discipulorum cogitationes et dicta, quamvis posset intelligi quod ea etiam quae seorsum cogitabant, aut dicebant, dicebant ad eum quia omnia erant eiita cognitaacsiadeumdictafuissent. Sequitur siquidem inter se in via disputaverant, quis esset illorum maior. Lucasautemdicitquodcogitatiointravitin discipulos, quis esset illorum maior. Cogitationem enim et intentionem eorum dominus ex illorum verbis manifestavit secundumhistoriamevangelicam. Hieronymus: Recte autem in via tractabant de principatu. Similis enim est haec tractatio loco. Principatus enimsicut ingreditur,sicdeseritur,etquamdiutenetur, labitur, et incertum est in qua mansione, idestinquadie,finiatur. Beda: Inde autem videtur orta disputatio discipulorum de primatu, quia viderant Petrum, Iacobum et Ioannem seorsum ductos in montem, secretumque eis ibi aliquid esse creditum sed et Petro,
of heaven?" [Matt 18:1] The reason is, thatHedid notbeginthenarrativefromitscommencement,but omittedourSaviour'sknowledgeofthethoughtsand wordsofHisdisciplesunlessweunderstandHimto mean, that even what they thought and said, when awayfromChrist,wassaiduntoHim,sinceitwasas wellknowntoHimasifithadbeensaidtoHim. Itgoeson:"Forbythewaytheyhaddisputedamong themselves, who should be the greatest."ButLuke says[ed.note:Luke9:46,Vulgate]that"thethought entered into the disciples which of them shouldbe thegreatest"fortheLordlaidopentheirthoughtand intention from their private discourse according to theGospelnarrative. Pseudo-Jerome: It was fit also that they should dispute concerning the chief place by the waythe dispute is like the place where it is held forlofty stationisonlyenteredupontobequitted:aslongas a man keeps it, it is slippery, and itisuncertainat whatstage,thatis,onwhatday,itwillend. Bede: The reason why the dispute concerningthe chief place arose amongst the disciples seems to have been, that Peter, James and John, wereled apart from the rest into the mountain, and that somethingsecretwasthereentrustedtothem,also
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secundum Matthaeum, claves regni caelorum esse promissas. Videns autem discipulorum cogitationes dominus, curat desiderium gloriae humilitate sanare, et primatum non esse quaerendum, prius simplici humilitatis commonet imperio unde Sequitur et residens vocavit duodecim,et aitillis:siquisvultprimusesse,eritomnium novissimus,etomniumminister.
that the keys of the kingdom of heaven were promised to Peter, according to Matthew. Seeing howeverthethoughtsofthedisciples,theLordtakes care to heal the desire of glory by humility for He first, by simply commanding humility, admonishes themthatahighstationwasnottobeaimedat.
Whereforeitgoeson:"AndHesatdown,andcalled thetwelveandsaithuntothem,Ifanymandesireto befirst,thesameshallbelastofall,andservantof all." Jerome: Where it is to be observed, that the disciples disputed by the way concerning thechief place,butChristHimselfsatdowntoteachhumility forprincestoilwhilethehumblerepose. Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The disciples indeed wished to receive honour atthe handsoftheLordtheyalsohadadesiretobemade great by Christ, for the great a man is, the more worthyofhonourhebecomes,forwhichreasonHe did not throw an obstacle in the wayofthatdesire, butbroughtinhumility.
Hieronymus: Ubi notandum, quod illi euntes disputabant de principatu, ipse sedens docet humilitatem. Principes enim laborant,humilesquiescunt. Chrysostomus: Appetebant quidem discipuli honorem habere a domino desiderium etiam eis inerat ut magnificarenturaChristo:quantoenimquis maior est, tanto maioribus honoribus dignus existit propter hoc non eorum desiderium impedivit, sed humilitatem introduxit. Theophylactus:
Non
enim
vult
ut
Theophylact:ForHiswishisnotthatweshouldusurp
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usurpemus nobis primatus, sed per humilitatem altitudinem consequamur.Mox autem monet eos innocentiae puerilis exemplounde Sequituretaccipienspuerum,statuiteumin medioeorum. Chrysostomus in Matth: Ipso visu eis persuadens humiles esse et simplices: etenim ab invidia et vana gloriaparvulus mundus existit, et a concupiscendo primatum. Non solum autem ait: si tales efficiamini, mercedem magnamaccipietis sedetsialiostaleshonorabitispropterme undesequiturquemcumcomplexusesset, aitillis:quisquisunumexhuiusmodipueris recipitinnominemeo,merecipit.
forourselveschiefplaces,butthatweshouldattain to lofty heights by lowliness. He nextadmonishes thembytheexampleofachild'sinnocence.
Wherefore there follows, "And He took [p. 182] a child,andsethiminthemidstofthem." Chrys.,Vict.Ant.eCat.inMarc.seeChrys.,Hom.in Matt., 58: By the very sight, persuading themto humility and simplicity for this little one was pure from envy and vain glory, and from a desire of superiority.ButHedoesnotonlysay,Ifyebecome such,yeshallreceiveagreatreward,butalso,ifye will honour others, who are such for Mysake. Wherefore there follows: "And when Hehadtaken himinHisarms,Hesaiduntothem,Whosoevershall receive one of such children inMyname,receiveth Me." Bede: By which, He either simply shewsthatthose whowouldbecomegreatermustreceivethepoorof ChristinhonourofHim,orHewouldpersuadethem to be in malice children, to keep simplicity without arrogance,charitywithoutenvy,devotednesswithout anger. Again, by taking the child intoHisarms,He impliesthatthelowlyareworthyofhisembraceand love. He adds also, "In My name," that theymight,
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Beda: In quo vel simpliciter pauperes Christiabhisquivoluntessemaiores,pro eius ostendit honore recipiendos vel malitia parvulos ipsos esse suadet, ut simplicitatem sine arrogantia, caritatem sine invidia et devotionem sine iracundia conservent. Quod autem complectitur puerum,significathumilessuodignosesse
complexu ac dilectione. Addidit autemin nomine meo, ut formam virtutis quam, naturaduce,puerobservat,ipsipronomine Christi rationis industria sequantur. Sed quia se in pueris recipi docebat, ne putaretur hoc esse solum quodvidebatur, subiunxit et quicumque me susceperitnon me suscipit, sed eum qui me misittalem seutiqueactantumcredivolens,qualiset quantusestpater. Theophylactus: Vide quantum valet humilitas, patris namque et filii inhabitationem meretur, et etiam spiritus sancti.
with the fixed purpose of reason, follow for His name's sake that mould of virtue to whichthechild keeps, with nature for his guide. AndbecauseHe taughtthatHeHimselfwasreceivedinchildren,lest itshouldbethoughtthattherewasnothinginHimbut what was seen, He added, "And whosoever shall receiveMe,receivethnotMe,butHimthatsentMe." thuswishingthatweshouldbelieveHimtobeofthe samenatureandofequalgreatnesswithHisFather.
Theophylact:See,howgreatishumility,foritwinsfor itselftheindwellingoftheFather,andoftheSon,and alsooftheHolyGhost.
Lectio 5 38 , , , , . 39 , ,
38. And John answered Him, saying, "Master,wesawonecastingoutdevilsin Thyname,andhefollowethnotus:andwe forbad him, because he followethnotus." 39. But Jesus said, "Forbid him not: for thereisnomanwhichshalldoamiraclein Myname,thatcanlightlyspeakevilofMe. 40.ForHethatisnotagainstusisonour part. 41. For whosoever shall give youa
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: 40 ' , . 41 , . 42 [ ], .
cupofwatertodrinkinMyname,because yebelongtoChrist,verilyIsayuntoyou,he shallnotlosehisreward.[p.183]42.And whosoever shall offend one of theselittle onesthatbelieveinme,itisbetterforhim that a millstone were hanged abouthis neck,andhewerecastintothesea."
Beda: Ioannes praecipua devotione dominumamans,excludendumbeneficio putavit eum qui non recte utatur officio undediciturresponditilliIoannesdicens: magister, vidimus quemdam in nomine tuoeicientemDaemonia,quinonsequitur nos,etprohibuimuseum. Chrysostomus: Multi enim credentium charismata receperunt, nec tamen cum Christo erant qualis erat hic qui
Bede: John, loving the Lord with eminentdevotion, thoughtthatHewhoperformedanofficetowhichHe hadnorightwastobeexcludedfromthebenefitofit. Whereforeitissaid,"AndJohnansweredHim,saying, Master, we saw one casting out devils in Thyname, andhefollowethnotus:andweforbadhim,because hefollowethnotus." Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:Formany believersreceivedgifts,andyetwerenotwithChrist, suchwasthismanwhocastoutdevilsfortherewere
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Daemoneseiciebat:nonenimomnesad omnia ordinate se habebant: alii enim erant purae vitae, fidem autem tam perfecte non habebant alii vero e contrario. Theophylactus: Vel etiam quidam increduli videntes nomen Iesuvirtuosum, dicebant et ipsi hoc nomen, et signa faciebant, licet divina gratia essent indigni: volebat enim dominus etiamper indignosnomensuumampliare. Chrysostomus: Non autem zelo, seu invidiamotusIoannesprohibebatillumqui Daemones expellebat sed volebatquod omnes qui nomen domini invocabant, sequerentur Christum, et essent cum discipulisunum.Seddominusperhosqui miracula faciunt, licet sint indigni, alios provocatadfidem,etipsosmetperhanc ineffabilem gratiam inducit ut fiant melioresunde SequiturIesusautemait:noliteprohibere eum. Beda: In quo docet neminem a bono
manyofthemdeficientinsomewaysomewerepure in life, but were not so perfect in faith othersagain, contrariwise.
Theophylact:Oragain,someunbelievers,seeingthat thenameofJesuswasfullofvirtue,themselvesused it,andperformedsigns,thoughtheywereunworthyof DivinegracefortheLordwishedtoextendHisname evenbytheunworthy.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: It wasnot from jealousy or envy, however, that Johnwishedto forbidhimwhocastoutdevils,butbecausehewished that all who called on the name of the Lord should followChristandbeonebodywithHisdisciples.But the Lord, however unworthy they who perform the miracles may be, incites others by their means to believe on Him, and induces themselves by this unspeakablegracetobecomebetter.
Whereforetherefollows:"ButJesussaid,Forbidhim not." Bede:BywhichHeshewsthatnooneistobedriven

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quodexpartehabet,essearcendumsed adhocpotiusquodnondumhabet,esse provocandum. Chrysostomus: Decenter autem eum non esse prohibendum ostendit consequenter dicens nemo est enimqui faciat virtutes in nomine meo, et possit cito male loqui de me. Hoc autemdicit propter eos qui in haeresimceciderunt, quales erant Simon, et Menander et Cerinthus neque enim illi in nomine Christi miracula faciebant sed deceptionibus quibusdam facere videbantur. Isti vero etsi nonsequuntur nos,nontamencontranosaliquidfirmiter dicere valebunt, eo quod honorant in operandovirtutesnomenmeum.
awayfromthatpartialgoodnesswhichhepossesses already,butrathertobestirreduptothatwhichhehas notasyetobtained. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Inconformity tothis,Heshewsthatheisnottobeforbidden,adding immediatelyafter,"Forthereisnomanwhichshalldo a miracle in My name, that can lightly speakevilof Me."Hesays"lightly"tomeetthecaseofthosewho fell into heresy, such as were Simon andMenander, and Cerinthus [ed. note: Irenaeus, cont. Haer. 2,31, seemstoimplythattheearlyhereticsactuallyworked wonders, but that these differed from Christian miraclesinthattheyweredonebymagicthroughthe aid of the devil, and were not works of mercyhe contrastswiththesetheecclesiasticalmiraclesofhis day.]notthattheydidmiraclesinthenameofChrist, but by their deceptions had theappearanceofdoing them. But these others, though they do [p. 184]not follow us, cannot however set themselves to sayany thing against us, because they honour My nameby workingmiracles. Theophylact: For how can he speak evil of Me,who drawsgloryfromMyname,andworksmiraclesbythe invocationofthisveryname.
Theophylactus: Qualiter enim malede me loquitur qui ex nomine meo occasionem gloriae habet, et per hoc quodipsuminvocat,miraculaoperatur?
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Sequiturquienimnonestadversumvos, provobisest. Augustinus de Cons. Evang: Videndum est, ne hoc illi sententiae domini videatur contrarium, ubi ait:qui mecumnonest,adversummeest.Anhoc interessealiquisdicet,quiahicdiscipulis ait qui non est adversum vos, provobis est ibi autem de seipso locutusest:qui mecumnonest,adversummeest?Quasi nonpossitcumillononessequidiscipulis eius tamquam membris eius sociatur. Alioquin quomodo verum erit: qui vos recipit, me recipit? Aut potestetiamnon esse adversus eum qui fuerit adversus discipulos suos? Nam ubi erit illud: qui vosspernit,mespernit?Sednimirumhoc vult intelligi intantum cum illo non esse aliquem,inquantumestadversusillumet intantum adversus illum non esse, inquantum cum illo est: exempligratia, sicut iste qui in nomine Christi virtutes faciebat,etinsocietatediscipulorumnon erat,inquantumoperabaturvirtutesinillo nomine, intantum cum ipsis erat, et adversus eos non erat inquantumvero eorumsocietatinonadhaerebat,intantum cumipsisnonerat,etadversuseoserat.
Therefollows,"Forhethatisnotagainstyouisonyour part." Augustine,deCon.Evan.,4,5:Wemusttakecarethat thissayingoftheLordappearnottobecontrarytothat whereHesays,"HewhoisnotwithMeisagainstMe." [Luke11:23]Orwillanyonesaythatthedifferencelies inthathereHesaystoHisdisciples,"Forhethatisnot againstyouisonyourpart,"butintheotherHespeaks ofHimself,"HewhoisnotwithMeisagainstMe?"As ifindeeditwerepossible[ed.note:St.Augustinehas here quasi vero, instead of quasi non, whichhardly makessensethelatterreadinghasalsobeenfoundin anoldeditionoftheCatenaAurea,A.D.1417.]thathe who is joined to Christ's disciples, who are as His members, should not be with Him. How ifitwereso, could it be true that "he that receivethyoureceiveth Me?"[Matt.10:40]OrhowishenotagainstHimwho is against His disciples? Where then will be that saying,"Hewhodespisethyou,despisethMe?[Luke 10:16]Butsurelywhatisimpliedisthatamanisnot with Him in as far as he is against Him,andisnot againstHiminasfarasheiswithHim.Forinstance, hewhoworkedmiraclesinthenameofChrist,andyet didnotjoinhimselftothebodyofHisdisciples,inas farasheworkedthemiraclesinHisname,waswith them,andwasnotagainstthemagain,inthathedid not join their society, he was not withthem,andwas againstthem.Bebecausetheyforbadehisdoingthat
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Sedquiaillihoceumfacereprohibuerunt in quo cum ipsis erat, dixit eis dominus nolite prohibere: illud enim prohibere debuerunt quod extra eorum erat societatem, ut illi unitatem Ecclesiae suaderent, non illud in quo cumilliserat, nomen scilicet magistri et dominieorum in expulsione Daemonum commendans, sicut Ecclesia Catholica facit, non improbans in haereticis sacramenta communia, sed divisionem, velaliquam adversam paci veritatique sententiam:in hocenimadversusnossunt. Chrysostomus:Velaliter.Hocdiciturde credentibusineum,quitamenipsumnon sequuntur propter vitae laxationem.Illud autemdeDaemonibusdicitur,quiaDeo omnes student separare, et congregationemeiusdispergere. Sequitur quisquis enim potum dederit vobis calicem aquae frigidae innomine meo,quiaChristiestis,amendicovobis, nonperdetmercedemsuam. Theophylactus: Quasi dicat: nonsolum hunc qui in nomine meo miracula
in which he was with them, the Lord saiduntothem, "Forbidhimnot:"fortheyoughttohaveforbiddenhis being without their society, and thus to have persuaded him of the unity of the Church, butthey should not have forbidden that in which he was with them, that is, his commendation of the nameoftheir Lord and Master by the expulsion of devils.Thusthe Church Catholic does not disapprove in hereticsthe sacraments,whicharecommon,butsheblamestheir division, or some opinion of theirs adversetopeace andtotruthforinthistheyareagainstus.
Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Orelse,this issaidofthosewhobelieveonHim,butnevertheless do not follow Him from the looseness of theirlives. Again,itissaidofdevils,whotrytoseparateallfrom God,andtodisperseHis[p.185]congregation.
Therefollows,"Forwhosoevershallgiveyouacupof coldwatertodrinkinMyname,becauseyebelongto Christ, verily I say unto you, he shall not losehis reward." Theophylact: Not only will I not forbid himwhoworks miracles in My name, but also whosoevershallgive
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operatur, non prohibeo sed etquisquis minimum quid dederit vobis propter nomen meum, et receperit vos propter me, non propter humanam gratiam et mundanam,nonperdetmercedemsuam. Augustinus de Cons. Evang: Unde ostendit quod ille de quo Ioannes suggesserat, non ita separabatur a societate discipulorum ut eam tamquam haereticus improbaret sed sicut solent homines nondum audere Christi suscipere sacramenta, et tamen nomini favereChristiano,itautChristianosetiam suscipiant, et non ob aliud eisnisiquia Christiani sunt obsequantur de quibus dicit,quodnonperdentmercedemsuam: non quia iam tuti atque securi sibi debeantvideriexhacbenevolentiaquam ergaChristianoshabent,etiamsiChristi Baptismo non abluantur, nec unitatieius incorporentur sed quia ita iam Dei misericordia gubernentur ut ad ea quoque perveniant, atque ita securi de hocsaeculoabscedant. Chrysostomus:Etnequispaupertatem alleget, ponit illud quo non contingit egere, scilicet calicem aquae frigidae
you the smallest thing for My name's sake,andshall receive you, not on account of human andworldly favour,butfromlovetoMe,shallnotlosehisreward.
Augustine, de Con. Evan., 4, 6: By whichHeshews, that he of whom John had spoken was not sofar separated from the fellowship of the disciples, asto reject it, as a heretic, but as men are wonttohang backfromreceivingtheSacramentsofChrist,andyet favour the Christian name, so as even tosuccour Christians,anddothemserviceonlybecausetheyare Christians. Of these He says they shall notlosetheir rewardnotthattheyoughtalreadytothinkthemselves secure on account of this good will whichtheyhave towards Christians, without being washed withHis baptism, and incorporated in His unity, butthatthey arealreadysoguidedbythemercyofGod,asalsoto attain to these, and thus to go away from this lifein security.
Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Andthatno man may allege poverty, He mentions that ofwhich nonecanbedestitute,thatis,acupofcoldwater,for

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pro quo etiam consequetur mercedem. Non enim pretium dati, sed dignitas recipientium, et affectus dantium facit opusdignummercede.Nonsolumautem recipiendos discipulos verbo ostenditex mercede quam aliquis consequitur, sed etiamquiaretrahituratormento. Sequitur et qui scandalizaverit unum ex hispusilliscredentibusinme,bonumest ei magis, si circumdareturmolaasinaria collo eius, et in mare mittereturquasi dicat: si qui vos propter me honorant, mercedem habent sic et inhonorantes, idest scandalizantes, ultimam accipient ultionem. Ex manifestis autem nobis tormentum describit intolerabile, faciens mentionemmolaeetsubmersionisetnon ait:molasuspendaturincollo,sedbonum est ei hoc sustinere, demonstrans quoniam eum gravius aliquod malum expectat.Pusillosauteminsecredentes dicit eos qui invocant nomen eius,non solum sequentes etiam eosquicalicem frigidum offerunt, et non operantur alia maiora. Istorum autem neminem vult scandalizari,nequesupplantarihocenim estprohiberenomeneiusinvocare.
whichalsohewillobtainarewardforitisnotthevalue ofthegift,butthedignityofthosewhoreceiveit,and thefeelingsofthegiver,whichmakesaworkworthyof reward. His words shew that His disciples aretobe received,notonlyonaccountofthereward,whichhe whoreceivesthemobtains,butalso,becausehethus saveshimselffrompunishment. There follows: "And whosoever shall offend one of theselittleonesthatbelieveinMe,itisbetterforhim that a millstone were hanged about hisneck,andhe werecastintothesea:"asthoughHewouldsay[ed. note:seeChrys.,Hom.inMatt.58],Allwhohonouryou for My sake have their reward, so also thosewho dishonour you, that is, offend you, shall receivethe worst of vengeance. Further, from things whichare palpable to us, He describes an intolerable torment, makingmentionofamillstone,andofbeingdrowned andHesaysnot,letamillstonebehangedabouthis neck,but,itisbetterforhimtosufferthis,shewingby this that some more heavy evil awaits him. But He means by "little ones that believe on Me," notonly those[p.186]whofollowHim,butthosewhocallupon His name, those also who offer a cup ofcoldwater, though they do not any greater works. Now He will havenoneoftheseoffendedorpluckedawayforthis is what is meant by forbidding them to calluponHis name.
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Beda: Recte autem qui scandalizari potest, pusillus appellatur: qui enim magnus est, quodcumque passusfuerit, nondeclinatafidequiautempusillusest animo,etparvus,occasionesquaeritquo scandalizetur. Propterea oportet nos maxime his consulere qui parvi suntin fide, ne occasione nostri offendantur,et recedantafide,acdecidantasalute. Gregorius super Ezech: Notandum tamen, quod in nostro bono opere aliquando cavendum est scandalum proximi, aliquando autem pro nihilo contemnendum. In quantum enim sine peccato possumus vitare proximi scandalum, debemus si autem de veritate scandalum ponitur, utilius permittiturscandalumnasci,quamveritas relinquatur. Gregorius Reg. Pastor: Mystice autem inmolaasinariasaecularisvitaecircuitus ac labor exprimitur, et per profundum maris extrema damnatio designatur.Qui ergoadsanctitatisspeciemdeductus,vel verbo ceteros destruit, vel exemplo, melius profecto erat ut hunc admortem sub exteriore habitu terrena acta
Bede:Andfitlythemanwhoifoffendediscalledalittle one, for he who is great, whatever he may suffer, departsnotfromthefaithbuthewhoislittleandweak inmindlooksoutforoccasionsofstumbling.Forthis reasonwemustmostofalllooktothosewhoarelittle ones in the faith, lest by our fault they shouldbe offended, and go back from the faith, and fallaway fromsalvation.
Greg., in Faeceh., 1, Hom. 7: We must observe, however,thatinourgoodworkswemustsometimes avoid the offence of our neighbour, sometimeslook downuponitasofnomoment.Forinasfaraswecan doitwithoutsin,weoughttoavoidtheoffenceofour neighbourbutifastumblingblockislaidbeforemenin whatconcernsthetruth,itisbettertoallowtheoffence toarise,thanthatthetruthshouldbeabandoned.
Greg,deeura,past.p.i.v.2:Mysticallybyamillstoneis expressedthetediousroundandtoilofasecularlife, andbythedepthsofthesea,theworstdamnationis pointed out. He who therefore, after having been brought to a profession of sanctity, destroysothers, eitherbywordorexample,ithadbeenindeedbetter forhimthathisworldlydeedsshouldrenderhimliable todeath,underaseculargarb,thanthathisholyoffice
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constringerent, quam sacra officia in culpa ceteris imitabilem demonstrarent: quia nimirum si soluscaderet,utcumque hunctolerabiliorInfernipoenacruciaret.
should hole him out as an example for others in his faults, because doubtless if he had fallen alone,his paininhellwouldhavebeenofamoreendurablekind.
Lectio 6 43 , : , . 44 45 , : . 46 47 , : , 48 : 49 . 50 : ,
43. "And if thy hand offend thee,cutit off:itisbetterfortheetoenterintolife maimed, than having two hands togo intohell,intothefirethatnevershallbe quenched: 44. Where theirwormdieth not, and the fire is not quenched.45. Andifthyfootoffendthee,cutitoff:itis betterfortheetoenterhaltintolife,than havingtwofeettobecastintohell,into thefirethatnevershallbequenched:[p. 187] 46. Where their worm dieth not, andthefireisnotquenched.47.Andif thine eye offend thee, pluck itout:itis betterfortheetoenterintothekingdom of God with one eye, thanhavingtwo eyestobecastintohellfire:48.Where theirwormdiethnot,andthefireisnot quenched. 49. For every one shallbe saltedwithfire,andeverysacrificeshall besaltedwithsalt.50.Saltisgood:but if the salt have lost his saltness,
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, .
wherewith will ye season it? Havesalt inyourselves,andhavepeaceonewith another."
Beda: Quia supra docuerat dominus ne scandalizaremus eos qui credunt in eum, nuncconsequenteradmonetquantumcavere debeamus eos qui scandalizare nos, idest verbo, vel exemplo suo ad ruinampeccati propellere, certant unde dicitur et si scandalizaverittemanustua,abscindeillam. Chrysostomus:Nondemembrishocdicit, seddepropinquisamicis,quosquantumad necessaria in membrorum ordine nos habemus: nihil enim tam nocivum ut perniciosasocietas. Beda: Manum quippe nostram appellat necessarium amicum, cuius auxilio quotidiano opus habemus sed si talisnos laedere in causa animae voluerit, excludendus est a nostra societate, nesi cum perdito in hac vita partem habere volumus, simul in futuro cum illopereamus
Bede: Because the Lord had taught us not to offendthosewhobelieveonHim,Henowasnextin order warns us how much we should beware of thosewhooffendus,thatis,whobytheirwordsor conduct strive to drag us into the perditionofsin whereforeHesays,"Andifthyhandoffendthee,cut itoff." Chrys., Hom. in Matt., 59: He says not thisofour limbs, but of our intimate friends, whom asbeing necessary to us we look upon as our limbs for nothingissohurtfulasmischievoussociety.
Bede: That is, He calls by the name ofhand,our intimate friend, of whose aid we daily standin needbutifsuchanoneshouldwishtodousahurt inwhatconcernsoursoul,heistobedrivenaway fromoursociety,lestbychoosingaportioninthis lifewithonewhoislost,weshouldperishtogether withhiminthatwhichistocome.Whereforethere
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undesequiturbonumesttibidebilemintroire invitam,quamduasmanushabentemirein Gehennam,inigneminextinguibilem. Glossa: Debilem dicit adiutorio alicuius amici privatum: nam melius est absque amico ire in vitam, quam cum eo irein Gehennam. Hieronymus: Vel aliter. Bonum est tibi debilem ingredi in vitam, idest, sinecupito principatu, quam duas manus habentem. Duae manus principatus sunt humilitas et superbia. Abscinde superbiam, tenens humilemprincipatum. Chrysostomus: Deinde testimonium propheticum ex Isaia propheta inducit, dicensubivermiseorumnonmoritur,etignis non extinguitur. Non de sensibili vermehoc dicit, sed vermem conscientiam vocat mordentem animam, quod non sitoperata bonum. Unusquisque enim sui ipsius accusator fiet, rememorans quae gessitin vita mortali, et sic eorum vermisimmortalis permanet. Beda: Sicut autem vermis estdolorinterius
follows, "It is better for thee to enter into life maimed,thanhavingtwohandstoenterintohell."
Gloss.:BymaimedHemeans,deprivedofthehelp of some friend, for it is better to enter intolife withoutafriend,thantogowithhimintohell.
Pseudo-Jerome: Or else, "It is better for theeto enter into life maimed," that is, without the chief place,forwhichyouhavewished,thanhavingtwo handstogointoeternalfire.Thetwohandsforhigh stationarehumilityandpridecutoffpride,keeping totheestateoflowliness. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:ThenHe introduces the witness of prophecy [p. 188]from theprophetIsaiah,saying,"Wheretheirwormdieth not, and the fire is not quenched." [Isa 65:24]He says not this of a visible worm, but He calls conscience, a worm, gnawing the soul for not havingdoneanygoodthingforeachofusshallbe madehisownaccuser,bycallingtomindwhathe has done in this mortal life, and so their worm remainsforever. Bede:Andasthewormisthepainwhichinwardly
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accusans, sic ignis est poena extrinsecus saeviens. Vel in verme putredinem Gehennae,sicutinigneardoremdesignat. Augustinus de Civ. Dei: Utrumque autem horum,ignemscilicet,acvermem,quivolunt ad animae poenas, non ad corporis pertinere, dicunt etiam uri dolore animae, sero ac infructuose poenitentis, eos qui fuerint a regno Dei separati et ideoignem pro isto dolore urente non incongrue poni posse contendunt, secundum illud apostoli: quis scandalizatur, et ego non uror? Eumdem etiam dolorem vermem putant intelligendum esse, secundum illud: sicut tineavestimentum,vermislignum,sicmoeror excruciatcorviri.Quiveropoenasetanimae et corporis in illo supplicio futurasessenon dubitant, igne uri corpus, animam verorodi quodammodo verme moeroris affirmant quod etsi credibilius dicitur, quia utique absurdum est ibi dolorem aut corporis,aut animae defuturum ego tamen facilius existimo ut ad corpus utrumque dicam pertinere quam neutrum: et ideo tacitum esseinistisdivinaeScripturaeverbisanimi dolorem,quiaconsequensesseintelligiturut corpore dolente animus quoque crucietur. Eligat ergo quisque quod placet: autignem
accuses, so the fire is a punishmentwhichrages withoutusorbythewormismeanttherottenness ofhell,bythefire,itsheat. Augustine,deCiv.Dei,21,9:Butthosewhohold that both of these, namely, the fire andtheworm, belongtothepainsofthesoul,andnotofthebody, say also that those who are separated from the kingdom of God are tortured, as with fire, by the pangsofasoulrepentingtoolateandhopelessly andtheynotunfitlycontendthatfiremaybeputfor that burning grief, as says the Apostle, "Whois offended,andIburnnot?"[2Cor11:29]Theyalso think that by the worm must be understood the same grief, as is said: "As a moth destroys a garment, and a worm wood, so grief tortures the heart of man." [Prov 25:20 Vulgate]Allthosewho hesitatenottoaffirmthattherewillbepainbothof body and soul in that punishment affirm that the bodyisburntbythefire.Butalthoughthisismore credible,becauseitisabsurdthatthereeitherthe pains of body or of soul should be wanting, stillI thinkthatitiseasiertosaythatbothbelongtothe bodythanthatneither:andthereforeitseemstome thatHolyScriptureinthisplaceissilentaboutthe pains of the soul, because it follows that thesoul alsoistorturedinthepainsofthebody.Leteach manthereforechoosewhichhewill,eithertorefer thefiretothebody,thewormtothesoul,theone
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tribuere corpori, animae vermem, hoc proprie, illud tropice aut utrumque proprie corpori. Possunt enim animalia etiam in ignibusvivere,inustionesineconsumptione, in dolore sine morte per miraculum potentissimicreatoris. Sequituretsipestuusscandalizatte.
properly,theotherinafigure,orelsebothproperly tothebodyforlivingthingsmayexisteveninfire, in burnings without being wasted, in painwithout death, by the wondrous power of the Almighty Creator.
Itgoeson:"Andifthyfootoffendthee,cutitoff:itis betterfortheetoenterhaltintolife,thanhavingtwo feettobecastintohell,intothefirethatnevershall bequenchedwheretheirwormdiethnot,andthe fireisnotquenched." Bede: A friend is called a foot, on account ofits serviceingoingaboutforus,sinceheisasitwere readyforouruse. Itgoeson:"Andifthineeyeoffendthee,pluckitout: it is better [p. 189] for thee to enter intothe kingdomofGodwithoneeye,thanhavingtwoeyes tobecastintohellfirewheretheirwormdiethnot, and the fire is not quenched." A friend whois useful, and anxious, and sharp in perception,is calledaneye. Augustine, de. Con. Evan., 4, 6: Here truly it appears that they who do acts of devotednessin the name of Christ, even before they havejoined
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Beda: Pes amicus dicitur propter ministerium discursus, quasi nostris usibus accommodatus. Sequitur quod si oculus tuus scandalizatte. Oculusdicituramicusutilisatquesollicituset acutusadperspiciendum.
Augustinus de Cons. Evang:Hicprofecto apparet quod illi qui nomini Christi sunt devoti, et priusquam Christianorumnumero
socientur,utilioressuntquamhiqui,cumiam Christiani appellentur et Christianis sacramentisimbutisint,taliasuadentuteos quibus ea persuaserint, secum inaeternam poenam pertrahant: quos membrorum corporalium nomine, tamquam manum vel oculumscandalizantem,iubeteruiacorpore, hocestabipsaunitatissocietateutsinehis potiusveniaturadvitam,quamcumeiseatur inGehennam.Hocipsoautemseparantura quibus separantur, quod eis mala suadentibus, hoc est scandalizantibus,non consentiunt.Etsiquidemomnibusboniscum quibuseissocietasest,dehacperversitate innotescunt,abomnipenitussocietateatque ab ipsa divinorum sacramentorum participatione separentur. Si autem quibusdam ita noti sunt, pluribusautemista eorum est ignota perversitas, ita tolerandi sunt ut neque illis ad iniquitatis communionem consentiatur, neque propter illosbonorumsocietasdeseratur.
themselvestothecompanyofChristians,andhave been washed in the Christian Sacraments, are moreusefulthanthosewhothoughalreadybearing thenameofChristians,bytheirdoctrinedragtheir followers with themselves into everlasting punishment whom also under the name of membersofthebody,Heorders,asanoffending eyeorhand,tobetornfromthebody,thatis,from the fellowship itself of unity, that we may rather come to everlasting life without them, thanwith themgointohell.Buttheseparationofthosewho separatethemselvesfromthemconsistsinthevery circumstance of their not yielding to them,when they would persuade them to evil, that is,offend them. If indeed their wickedness becomesknown toallthegoodmenwithwhomtheyareconnected, they are altogether cut off from allfellowship,and evenfrompartakingintheheavenlySacraments.If however they are thus known only to thesmaller number,whilsttheirwickednessisunknowntothe generality, they are to be tolerated in suchaway that we should not consent to join intheiriniquity, andthatthecommunionofthegoodshouldnotbe desertedontheiraccount. Bede:ButbecausetheLordhadthreetimesmade mentionofthewormandthefire,thatwemightbe abletoavoidthistorment,Hesubjoins,"Forevery oneshallbesaltedwithfire."Forthestinkofworms
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Beda: Quia vero dominus tertiomentionem vermis et ignis fecerat, ut hoc valeamus evitare tormentum, subdit omnis enim igne salietur.Foetorenimvermiumdecorruptione
soletnascicarnisetsanguinisideoquecaro recens sale conditur, ut exsiccatohumore sanguineo, vermescere nequeat. Etquidem quod sale salitur, vermis putredinem arcet quod vero igne salitur, idest ignibus sale aspersis reconditur, non solum vermes abicit,sedipsamquoquecarnemconsumit. Caro ergo et sanguis vermes creat: quia delectatio carnalis, cui condimentum continentiae non resistit, poenam luxuriosis generat aeternam cuius foetorem quisquis vitaredesiderat,etcorpussalecontinentiae, et mentem studeat condimento sapientiae ab erroris et vitiorum labe castigare. Sal enim dulcedinem sapientiae, ignis spiritus sancti gratiam designat. Dicit ergo omnis igne salietur: quia omnis electussapientia spirituali debet a corruptione concupiscentiaecarnalisexpurgari.Velignis est tribulationis, quo patientia fidelium, ut perfectumopushaberepossit,exercetur.
always arises from the corruption of fleshand blood, and therefore fresh meat isseasonedwith salt,thatthemoistureofthebloodmaybedriedoff, andsoitmaynotbreedworms.Andif,indeed,that which is salted with salt, keeps offtheputrefying worm, that which is salted with fire, that is, seasoned again with flames, on which salt is sprinkled, not only casts off worms, but also consumesthefleshitself.Fleshandbloodtherefore breedworms,thatis,carnalpleasure,ifunopposed by the seasoning of continence, produces everlastingpunishmentfortheluxuriousthestinkof [p.190]whichifanymanwouldavoid,lethimtake caretochastenhisbodywiththesaltofcontinence, and his mind with the seasoning ofwisdom,from the stain of error and vice. For salt means the sweetness of wisdom and fire, the grace ofthe HolySpirit.Hesays,therefore,"Everyoneshallbe saltedwithfire,"becausealltheelectoughttobe purgedbyspiritualwisdom,fromthecorruptionof carnalconcupiscence.Orelse,thefireisthefireof tribulation, by which the patience of the faithful is proved,thatitmayhaveitsperfectwork. Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Similarto this is that which the Apostle says, "Andthefire shalltryeveryman'sworkofwhatsortitis."[1Cor 3:13] Afterwards he brings in a witness from Leviticus: which says, "And every oblation of thy
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Chrysostomus:Simileautemesthuicquod dicitapostolus:uniuscuiusqueopusqualesit ignis probabit. Postea a Levitico testimonium introducit dicens et omnis victimasalietur.
meat offering shalt thou season with salt."[Lev 2:13] Hieronymus: Victima domini est genus humanum, quod hic ratione sapientiae salitur, dum corruptio sanguinis, custodia putredinisetmatervermium,consumetur,et illicPurgatorioigneexaminabitur. Pseudo-Jerome: The oblation of the Lord isthe race of man, which is here salted by meansof wisdom,whilstthecorruptionofblood,thenurseof rottenness, and the mother of worms, is being consumed, which there also shall be triedbythe purgatorial fire. [ed. note: On the subject ofthe purgatorial fire, see Fluery's Hist., xix, 31,p.102, notei,andChrysostom,deStatuis,vi,10,p.130, notec,Oxfordtrans.] Bede:Wemayalsounderstandthealtartobethe heartoftheelect,andthevictimsandsacrificesto be offered on the altar are good works. Butinall sacrificessaltoughttobeoffered,forthatisnota good work which is not purged by the salt of wisdomfromallcorruptionofvainglory,andother evilandsuperfluousthoughts.
Beda: Possumus et ita intelligere: quod altare Dei sit cor electorum hostiaeveroet sacrificia in hoc altari offerenda, bonasunt opera fidelium. In omnibus autemsacrificiis saldebetofferri:quianullumestopusbonum quodnonsalsapientiaeabomnicorruptione vanae laudis ceterisque pravis sive superfluiscogitationibusexpurgat. Chrysostomus: Vel hoc dicitur,quiaomne munusvictimaenostrae,quaeestsecundum orationem et proximi subventionem, salitur igne divino, de quo dicitur: ignem veni mittereinterramdequosubditurbonumest sal, idest ignis dilectionis. Quod si sal
Pseudo-Chrys., Vict. Ant. in Cat.: Or else it is meant, that every gift of our victim, which is accompanied by prayer and the assisting ofour neighbour,issaltedwiththatdivinefire,ofwhichit is said, "I am come to send fire on earth."[Luke 12:49] Concerning which it is added: "Salt is
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insulsum fuerit, idest seipso privatum, et propriaqualitateperquamdiciturbonum,in quo illud condietis? Sunt enim sales sal habentes, qui scilicet habent gratiae plenitudinemetsuntsalessalnonhabentes: quienimnonsuntpacifici,salsuntinsulsum.
good"thatis,thefireoflove."Butifthesalthave losthissaltness,"thatis,isdeprivedofitself,and that peculiar quality, by which it is called,good, "where with will ye season it?" For there issalt, whichhassaltness,thatis,whichhasthefulnessof graceandthereissalt,whichhasnosaltness,for thatwhichisnotpeacefulissaltunseasoned. Bede: Or the good salt is the frequenthearingof God'sword,andtheseasoningthehiddenpartsof theheartwiththesaltofspiritualwisdom. Theophylact: For as salt preserves flesh, and suffersitnottobreedworms,soalsothediscourse oftheteacher,ifitcandryupwhatisevil,[p.191] constrainscarnalmen,andsuffersnottheundying worm to grow up in them. But if it bewithout saltness, that is, if its virtue of drying upand preservingbegone,withwhatshallitbesalted?
Beda: Vel bonum est sal: bonum estDei verbumaudirefrequentiusetsalesapientiae spiritualiscordisarcanacondire. Theophylactus: Sicut enim sal carnes conservat,etvermeseasnonsinitgenerare, sic et sermo doctoris, si desiccativuserit, carnales homines constringit, et in eis inextinguibilemvermemnonsinitgenerarisi vero sit insulsus, idest si virtutem desiccativam et conservativam nonhabeat, inquocondietur? Chrysostomus:Vel,secundumMatthaeum, discipuli Christi sunt sal, qui totum orbem conservant, resistentes putredini, quae est ab idololatria et fornicatione peccatorum. Potest etiam intelligi quod unusquisque nostrumhabeattantumsalisquantumcapax est Dei gratiarum unde et apostolus
Pseudo-Chrys.,Vict.Ant.inCat.:Or,accordingto Matthew,thedisciplesofChristarethesalt,which preservesthewholeworld,resistingtherottenness whichproceedsfromidolatryandsinfulfornication. Foritmayalsobemeant,thateachofushassalt, in as far as he contains in himself thegracesof God. Wherefore also the Apostle joins together
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coniungit gratiam sali, dicens: sermovester sit in gratia sale conditus. Sal etiam est dominus Iesus Christus, qui fuit sufficiens totam terram conservare, et multos interra fecit sales: quorum si aliquis marcescat (possibile est enim et bonos in putredinem transmutari),dignumestutforasmittatur. Hieronymus:Velaliter.Salinsulsumestqui amat principatum et increpare non audet undesequiturhabeteinvobissal,etpacem habete inter vos: ut scilicet salsedinem correptionis amor proximi temperet, et dilectionemproximisaliustitiaecondiat.
graceandsalt,saying,"Letyourspeechbealways withgrace,seasonedwithsalt.:[Col4:6]Forsaltis the Lord Jesus Christ, Who was abletopreserve the whole earth, and made many to besaltinthe earth: and if any of these be corrupted, (foritis possible for even the good to be changed into corruption,)theyareworthytobecastout. Pseudo-Jerome:OrotherwiseThatsaltissaltless whichlovesthechiefplace,anddaresnotrebuke others. Wherefore there follows, "Have salt in yourselves,andhavepeaceonewithanother."That is, let the love of your neighbour temper the saltness of rebuke, and the salt ofjusticeseason theloveofyourneighbour. Greg., De cura past., iii, e.22: Or this is said against those whom greater knowledge, whileit raises above their neighbours, cuts off fromthe fellowship of others thus the more their learning increases, the more they unlearn the virtue of concord. Greg., De cura past., ii, 4: He alsowhostrivesto speakwithwisdomshouldbegreatlyafraid,lestby his eloquence the unity of his hearers bethrown intoconfusion,lest,whilehewouldappearwise,he unwiselycutasunderthebondsofunity.
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Gregorius super Ezech: Vel hoc dicitur contra quosdam, quos dum maiorscientia erigit,aceterorumsocietatedisiungitetquo plus sapiunt, eo a concordiae virtute resipiscunt.
Gregorius Reg. Pastor: Qui etiam loqui sapienter nititur, magnopere metuat neeius eloquio audientium unitas confundatur ne dum sapiens videri desiderat, unitatis compageminsipienterabscindat.
Theophylactus: Vel qui constringit se vinculo dilectionis ad proximum, hicsalem habet,etexhocpacemcumfratresuo. Augustinus de Cons. Evang: Haec Marcus dominum locutum fuisse contextim commemorat et aliqua posuit quae nullus alius Evangelistarum posuit, alia veroquae Matthaeus quoque posuit, et aliqua quae Matthaeus et Lucas sed illi ex aliis occasionibus et in alio rerum ordine: unde mihi videtur etiam hoc loco dominum ideo dixisse quae aliis locis dixit, quia satis pertinebantadhancipsameiussententiam, qua vetuit prohiberi virtutes in nominesuo fieri,etiamabilloquicumdiscipuliseumnon sequebatur.
Theophylact: Or else, he who binds himselftohis neighbour by the tie of love, has salt, and in this waypeacewithhisneighbour. Augustine,de.Con,iv.6:MarkrelatesthattheLord saidthesethingsconsecutively,andhasputdown some things omitted by every other Evangelist, somewhichMatthewhasalsorelated,otherswhich both Matthew and Luke relate, but on other occasions, and in a different series of events. WhereforeitseemstomethatourLordrepeatedin this place discourses which He hadusedinother places,becausetheywerepertinentenoughtothis saying of His, by which He prevented their forbidding miracles to be wrought in His name, evenbyhimwhofollowedHimnottogetherwithHis disciples.
Caput 10 Lectio 1 1 [] ,
1. And He arose from thence, and comethintothecoastsofJudaeabythe farther side of Jordan: and thepeople resort unto Him again and, asHewas
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, . 2 , . 3 , 4 , . 5 , . 6 : 7 [ ], 8 : . 9 . 10 . 11 , ' , 12 .
wont, He taught them again. 2.Andthe PhariseescametoHim,andaskedHim, "Is it lawful for a man to put awayhis wife?," tempting Him. 3. And He answeredandsaiduntothem,"Whatdid Moses command you?" 4. And they said, "Moses suffered to write abillof divorcement, and to put her away."5. And Jesus answered and said unto them,"Forthehardnessofyourhearthe wrote you this precept." 6. Butfromthe beginning of the creation God made themmaleandfemale.7.Forthiscause shallamanleavehisfatherandmother, andcleavetohiswife8.Andtheytwain shall be one flesh: so then they areno more twain, but one flesh. 9. What therefore God hath joined together, let not man put asunder." 10. And inthe house,HisdisciplesaskedHimagainof thesamematter.11.AndHesaithunto them, "Whosoever shall put away his wife, and marry another, committeth adulteryagainsther.[p.193]12.Andifa womanshallputawayherhusband,and be married to another, shecommitteth adultery."
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Beda: Hucusque Marcus ea narravit de dominoquaeinGalilaeafecitetdocuithic incipit enarrare quae in Iudaea fecit et docuit sive passus est, et primo quidem transIordanemadorientemethocestquod dicitur et inde exurgens venit in fines IudaeaeultraIordanem.Deindeetiamcirca Iordanem, quando venit Iericho,Bethaniam etHierosolymam.EtcumomnisIudaeorum provincia generaliter ad distinctionem aliarumgentiumIudaeasitdicta,specialius tamen meridiana eius plaga appellabatur Iudaea, ad distinctionem Samariae, Galilaeae, Decapolis et ceterarum in eademprovinciaregionum. Theophylactus: Visitat autem regionem Iudaeae, quam saepe propter Iudaeorum aemulationemreliquerat,quiapassioinea erat futura non tamen ascendit tunc Hierosolymam, sed Iudaeae confinia, ut turbae non malitiosae proficerent Hierosolyma enim erat operatrix omnis nequitiaeobmalitiamIudaeorumunde
Bede,InMarcum,3,40:Uptothistime,Markhath relatedwhatOurLordsaidanddidinGalileehere hebeginstorelatewhatHedid,taught,orsuffered inJudaea,andfirstindeedacrosstheJordanonthe eastandthisiswhatissaidinthesewords:"And Hearosefromthence,andcomethintothecoastsof Judaea,bythefarthersideofJordan"thenalsoon this side Jordan, when He came to Jericho, Bethany,andJerusalem.Andthoughalltheprovince oftheJewsisgenerallycalledJudaea,todistinguish it from other nations, more especially,however,its southernportionwascalledJudaea,todistinguishit from Samaria, Galilee, Decapolis, and theother regionsinthesameprovince.
Theophylact: But He enters the region ofJudaea, whichtheenvyoftheJewshadoftencausedHimto leave, because His Passion was to take place there.Hedidnot,however,thengouptoJerusalem, buttotheconfinesofJudaea,thatHemightdogood to the multitudes, who were not evilforJerusalem was,fromthemaliceoftheJews,theworkerofall thewickedness.
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Sequitur et conveniunt iterum turbae ad eum et sicut consueverat, iterumdocebat illos. Beda: Notanda est mentium distantia in turbis et Pharisaeis: hae conveniunt ut doceantur, et sui sanentur infirmi, sicut Matthaeus commemorat illi accedunt ut salvatorem tentando decipiant unde sequitur et accedentes Pharisaei interrogabant eum, si licet viro uxorem dimittere,tentanteseum. Theophylactus: Accedunt quidem non deserentes eum, ne turbae in eum crederent sed continue accedentes credebant eum in dubitationem deducere, et eum per interrogationes confundere. Proposuerunt autem ei quaestionem ex utraque parte praecipitium habentem: utsi dicat, quod licet viro uxorem dimittere,vel nonlicet,accusarentipsum,contradicentes eidemexdogmatibusMoysi.Christusigitur sapientia ipsa respondit eisresponsionem illorumlaqueosfugientem. Chrysostomus in Matth:Interrogatusenim si licet, non statim respondit: nonlicet,ne
Wherefore it goes on: "And the peopleresortunto Him again, and, as He was wont, He taughtthem again." Bede:Markthedifferenceoftemperinthemultitude andinthePharisees.Theformermeettogether,in order to be taught, and that their sick may be healed, as Matthew relates [Matt 19:2] thelatter come to Him, to try to deceive their Saviour by tempting Him. Wherefore there follows: "And the PhariseescametoHim,andaskedHim,Isitlawful foramantoputawayhiswife?temptingHim." Theophylact:TheycometoHimindeed,anddonot quitHim,lestthemultitudesshouldbelieveonHim and by continually coming to Him, they thoughtto bringHimintodifficulty,andtoconfuseHimbytheir questions. For they proposed to Him aquestion, which had on either side a precipice, sothat whetherHesaidthatitwaslawfulforamantoput away his wife, or that it was not lawful, theymight accuseHim,andcontradictwhatHesaid,outofthe doctrines of Moses. Christ, therefore, beingVery Wisdom,inansweringtheir[p.194]question,avoids theirsnares. Chrys., Vict. Ant., Cat. in Marc., and see Chrys. Hom. 62 [note: the same sort of commentistobe
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tumultuentursedprimoeislegissententiam voluit respondere, ut quod eum dicere oportebat, hoc illi responderent: unde sequitur at ille respondens ait: quid vobis praecepitMoyses?
foundinOrigin,inMatt.tom.14,17,IIiiinMatt.19, Ambr. in Luc. 8, 9. Auct. Op. Imperfecti in loc. Theophyl.inMatt.19.]:Forbeingasked,whetherit is lawful, he does not immediately reply, it is not lawful, lest they should raise an outcry, butHefirst wished them to answer Him as to thesentenceof thelaw,thattheybytheiranswermightfurnishHim withwhatitwasrighttosay. Whereforeitgoeson:"AndHeansweredandsaid unto them, What did Moses command you?"And afterwards,"Andtheysaid,Mosessufferedtowrite abillofdivorcement,andtoputheraway."Theyput forward indeed this that Moses had saideitheron accountofthequestionofourSaviour,orwishingto exciteagainstHimamultitudeofmen.Fordivorce was an indifferent thing among the Jews, and all practisedit,asthoughitwerepermittedbythelaw. Augustine, de Con. Evan., ii, 62: Itmakesnothing, however,tothetruthofthefact,whether,asMatthew says, they themselves addressed to the Lord the questionconcerningthebillofdivorcement,allowed to them by Moses, on our Lord's forbiddingthe separation, and confirming His sentence fromthe law,orwhetheritwasinanswertoaquestionofHis, that they said this concerning the command of Moses,asMarkheresays.ForHiswishwastogive themnoreasonwhyMosespermittedit,beforethey
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Sequitur qui dixerunt: Moyses permisit libellum repudii scribere et dimittere. ProponuntquidemMoysenhocdixisse,aut propter interrogationem salvatoris, aut volentes in eum virorum multitudinem incitare.EtenimhocIudaeiseratindifferens, etomneshocoperabanturtamquamalege permissum.
Augustinus de Cons. Evang:Nihilautem ad rei veritatem interest utrum domino separationem prohibenti, et sententiam suam de lege firmanti, ipsae turbae, ut Matthaeusnarrat,intulerintquaestionemde libello repudii per eumdem Moysen sibi permisso, an hoc quidem illidepraecepto Moysi illos interroganti responderint, ut Marcushicdicit:nametvoluntaseiusitase habebat ut non eis redderet rationem cur
illud Moyses permiserit, nisi prius ipsihoc commemorassent. Cum ergo voluntas loquentium, cui debent verba servire, ab Evangelista utroque monstrata sit, nihil interestiam,licetdiversusinterambosfuerit modus narrandi. Potest etiam hoc intelligi quod,sicutdicitMarcus,priuseosdeuxore dimittenda interrogantes, dominus vicissim interrogarit quid eis praecepit Moysesqui cum respondissent, Moysen permisisse libellum repudii scribere, et dimittere, responditeisdeipsalegeperMoysendata, quomodo Deus instituerit coniugium masculi et feminae, dicens ea quaeponit Matthaeus quibus auditis, illi id quod ei primointerrogantiresponderant,repetierunt, dicentesquidergomandavitMoyses?
themselves had mentioned the fact since thenthe wish of the parties speaking, which is whatthe words ought to express, is in either way shewn, there is no discrepancy, though there be a difference in the way of relating it. It mayalsobe meantthat,asMarkexpressesit,thequestionputto thembytheLord,WhatdidMosescommand?,was in answer to those who had previouslyaskedHis opinionconcerningtheputtingawayofawife.And whentheyhadrepliedthatMosespermittedthemto writeabillofdivorcement,andtoputheraway,His answer was concerning that same law, given by Moses,howGodinstitutedthemarriageofamale, and a female, saying those things whichMatthew relates [Matt 19:4] on hearing which theyagain rejoinedwhattheyhadrepliedtoHimwhenHefirst asked them, namely - Why then did Moses command? Augustine, cont. Faust, XIX, 26: Moses, however, was against a man's dismissing his wife, forhe interposedthisdelay,thatapersonwhosemindwas bentonseparation,mightbedeterredbythewriting of the bill, and desist particularly, since, asis related,amongtheHebrews,noonewasallowedto write Hebrew characters but the scribes. The[p. 195] law therefore wished to send him, whom it ordered to give a bill of divorcement, before he dismissed his wife, to them, who oughttobewise
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Augustinus contra Faustum: Nolebat autem dimitti uxorem a viro, qui hanc interposuit moram, ut in dissidiumanimus praeceps, libelli conscriptione refractus absisteret, praesertim quia, ut perhibent, apud Hebraeos scribere litteras Hebraeas nullifaseratnisisolisScribis.Adhosigitur quos oporteret esse prudentes legis interpretes, et iustos dissidiidissuasores, lex mittere voluit eum quem iussitlibellum
dare repudii, si dimisisset uxorem. Non enim poterat ei scribi libellus nisiabipsis, quem per hanc occasionem, et necessitatem venientem quodammodo in manus suas bono consilio regerent,atque inter ipsum et uxorem pacifice agendo dilectionem, concordiamque suaderent. Quod si tantum intercederet odium ut extingui, emendarique non posset, tunc utique scriberetur libellus: quia frustra non dimitteret quam sic odisset ut ad debitam coniugio caritatem nulla prudentium suasione revocaretur propter hocsubditur quibus respondens Iesus ait: ad duritiam cordis vestri scripsit vobis praeceptum istud.Magnaenimduritiaerat,quaenecper libelliinterpositionem,ubidissuadendilocus iustis et prudentibus tribuebatur, solvi,vel flecti posset ad recipiendam, vel revocandamconiugiicaritatem. Chrysostomus: Vel dicitur ad duritiam cordis vestri, quia si anima fuerit purgata desideriis et ira, possibile est mulierem nequissimamtolerare.Multiplicatisautemin anima passionibus praedictis, multamala contingentcircaodiosumconnubium. Sic igitur ab incusatione eorum Moysen
interpretersofthelaw,andjustopponentsofquarrel. Forabillcouldonlybewrittenforhimbymen,who by their good advice might overrule him, sincehis circumstancesandnecessityhadputhimintotheir hands,andsobytreatingbetweenhimandhiswife theymightpersuadethemtoloveandconcord.Butif a hatred so great had arisen that it could notbe extinguished and corrected, then indeed abillwas to be written, that he might not lightlyputawayher whowastheobjectofhishate,insuchawayasto prevent his being recalled to the love, whichhe owedherbymarriage,throughthepersuasionofthe wise.Forthisreasonitisadded,"Forthehardness of your heart, he wrote this precept"forgreatwas thehardnessofheartwhichcouldnotbemeltedor bent to the taking back and recalling the loveof marriage,evenbytheinterpositionofabillinaway whichgaveroomforthejustandwisetodissuade them.
Pseudo-Chrys., Cat. in Marc. Oxon: Or else, it is said,"Forthehardnessofyourhearts,"becauseitis possible for a soul purged from desiresandfrom anger to bear the worst of women but ifthose passions have a redoubled force over the mind, manyevilswillarisefromhatredinmarriage. Chrys.:Thusthen,HesavesMoses,whohadgiven
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eripit,quidederatlegem,ettotumineorum caput convertit. Sed quia grave eratquod dictum est, statim ad antiquam legem sermonem reducit, dicens ab initio autem creaturae, masculum et feminam feciteos Deus. Beda:Nonait:masculumetfeminas,quod ex priorum repudio quaerebatur sed masculum et feminam, ut unius coniugis consortionecterentur. Chrysostomus in Matth: Si autem voluisset hanc quidem dimitti, et alteram introduci, creasset plurimas mulieres. Nec solumhominiDeusmulieremconiunxitsed et relinquere parentes praecepit, etmulieri adhaerere unde sequitur et dixit,scilicet DeusperAdam:propterhocrelinquethomo patrem suum, et matrem suam, et adhaerebitaduxoremsuam,exipsomodo locutionis inseparabilitatem matrimonii demonstrans,quiadicitadhaerebit. Beda: Et similiter quia dicit adhaerebitad uxoremsuam,nonaduxores. Sequitureteruntduoincarneuna.
the law, from their accusation, and turnsthewhole upon their head. But since what He had saidwas grievous to them, He at once brings back the discourse to the old law, saying, "But from the beginningofthecreation,Godmadethemmaleand female." Bede: He says not male and females, whichthe sense would have required had it referred to the divorceofformerwives,but"male"and"female",so thattheymightbeboundbythetieofonewife. Chrys.:Ifhoweverhehadwishedonewifetobeput awayandanothertobebroughtin,Hewouldhave created several women. Nor did Godonlyjoinone womantooneman,butHealsobadeamanquithis parents and cleave to his wife. Wherefore it goes on:"Andhesaid,(thatis,God,saidbyAdam)For thiscauseshallamanleavehisfatherandmother, and cleave to his wife. From the very modeof speech, shewing the impossibility of severing marriage,becauseHesaid,"Heshallcleave."
Bede: [p. 196] And in like manner, because He says,heshallcleavetohiswife,notwives. Itgoeson:"Andtheytwainshallbeoneflesh."

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Chrysostomus in Matth: Idest ex una radicefacti,inunumcorpusconvenient. Sequitur itaque iam non sunt duo,seduna caro. Beda: Primum igitur nuptiarum est ex duabus unam carnem fieri. Castitasiuncta spiritui,unusefficiturspiritus. Chrysostomus in Matth:Posthocterribile faciensargumentum,nondixit:nedividatis sed conclusit: quod ergo Deusconiunxit, homononseparet. Augustinus contra Faustum:EcceIudaei ex libris Moysi convincuntur, non esse uxorem dimittendam, qui secundum voluntatem legis Moysi arbitrabantur se facerecumdimitterent.Similiteretilludhinc ipsoChristoattestantecognoscimusDeum fecisse, et coniunxisse masculum et feminam quod Manichaei negando damnanturnoniamMoysilibris,sedChristi Evangelioresistentes. Beda: Quod ergo Deus coniunxit, unam
Chrys.: Being framed out of one root, theywilljoin intoonebody. Itgoeson:"Sothentheyarenomoretwain,butone flesh." Bede: The reward then of marriage is of twoto become one flesh. Virginity being joined to the Spirit,becomesofonespirit. Chrys.: After this, bringing forward an awful argument, He said not, do not divide, butHe concluded, "What therefore God hath joined together,letnotmanputasunder." Augustine, cont. Faust, XIX, 29: Behold theJews areconvincedoutofthebooksofMoses,thatawife is not to be put away, while they fancied thatin puttingheraway,theyweredoingthewillofMoses. In like manner from this place, from thewitnessof Christ Himself, we know this, that Godmadeand joined male and female, for denying which the Manichees are condemned, resisting now notthe booksofMoses,buttheGospelofChrist.
Bede: What therefore God hath conjoined by

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faciendocarnemvirietfeminae,hochomo nonpotestseparare,sedsolusDeus.Homo separat quando propter desiderium secundae uxoris primam dimittimusDeus separat quando ex consensu propter servitutem Dei sic habemus uxores quasi nonhabentes. Chrysostomus: Si autem duo quosDeus coniunxit,separarinondebent,multomagis Ecclesiam, quam Deus Christo coniunxit, abeononconvenitseparare. Theophylactus: Quia vero scandalizabantur discipuli, tamquam ex praedictis non plene eis fueritsatisfactum, propter hoc eum iterum interrogant unde sequituretindomoiterumdiscipulieiusde eodeminterrogaverunteum. Hieronymus: Secunda interrogatio ab apostolis iterum dicta est: quia de eadem re, de qua Pharisaei, euminterrogaverunt, idest de coniugii statu: et hocpropriedicit Marcus. Glossa: Iterata enim verbi sententia, non fastidium, sed esuriem et sitim praestat:
makingonefleshofamanandawoman,thatman cannot separate, but God alone. Manseparates, whenwedismissthefirstwifebecausewedesirea second but it is God who separates, when by commonconsent[1Cor7:5],forthesakeofserving God, we so have wives as though wehadnone[1 Cor7:29]. Chrys.: But if two persons, whom God hasjoined together, are not to be separated muchmoreisit wrong to separate from Christ, the Church,which GodhasjoinedtoHim. Theophylact:Butthediscipleswereoffended,asnot beingfullysatisfiedwithwhathadbeensaidforthis reason they again question Him. Whereforethere follows:"Andinthehouse,HisdisciplesaskedHim againofthesamematter."
Pseudo-Jerome:Thissecondquestionissaidtobe asked"again"bytheApostles,becauseitisonthe subjectofwhichthePhariseeshadaskedHim,that is,concerningthestateofmarriageandthisissaid byMarkinhisownperson. Gloss: For a repetition of a saying of theWord, produces not weariness, but thirst and hunger.
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unde qui me comedunt, adhuc esurientet qui me bibunt, adhuc sitient.Mellifluaenim sapientiae eloquia gustata, diligentibus multimodum saporem reddunt: unde dominusiteratodiscipulosinstruitnam Sequitur et dixit illis: quicumque dimiserit uxorem suam, et aliam duxerit,adulterium committitsupeream.
Whereforeitissaid,"Theythateatmeshallyetbe hungry,andtheythatdrinkmeshallyetbe[p.197] thirsty" for the tasting of the honied wordsof wisdomyieldsallmannerofsavourtothemwholove her. Wherefore the Lord instructs His disciples over again for it goes on, "And he saith untothem, Whosoever shall put away his wife and marry another,committethadulteryuponher." Pseudo-Chrys.,Vict.Ant.,eCat.inMarc.:TheLord calls by the name of adultery cohabitationwithher whoisnotaman'swifesheisnot,however,awife, whomamanhastakentohim,afterquittingthefirst and for this reason he commits adultery uponher, thatis,uponthesecond,whomhebringsin.Andthe same thing is true in the case of the woman wherefore it goes on, "And if a woman shallput away her husband, and marry another, she committeth adultery" for she cannot be joinedto anotherasherownhusband,ifsheleavehimwhois really her own husband. The law indeedforbade what was plainly adultery but the Saviour forbids this,whichwasneitherplain,norknowntoall,though itwascontrarytonature. Bede: In Matthew it is more fully expressed,
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Chrysostomus:Adulteriumvocatnoncum sua simul esse: non enim est sua quam accepit, prima derelicta et propter hoc committitadulteriumsupeream,idestsuper secundamquamintroducit.Idemautemest et de muliere unde sequitur et si uxor dimiserit virum suum, et alii nupserit, moechatur. Non enim alteri, ut proprioviro potestconiungi,sipropriumderelinquat.Et quidemlexprohibuitadulteriummanifestum sedsalvatorhocnonmanifestum,nequeab omnibusnotum,naturaetamencontrarium.
Beda: In Matthaeo vero scriptum est

plenius:quicumquedimiserituxoremsuam, nisi ob fornicationem. Una ergo solum carnalisestcausa,fornicatiounaspiritualis, timor Dei, ut uxor dimittatur, sicut multi religionis causa fecisse leguntur. Nulla autem causa est Dei lege perscripta, ut viventeeaquaerelictaest,aliaadducatur.
"Whosoevershallputawayhiswife,exceptitbefor fornication." [Matt 19:9] The only carnalcausethen is fornication the only spiritual cause isthefearof God, that a man should put away his wifetoenter into religion [ed. note: Husbands and wives have never been allowed to take monasticvowswithout mutualconsent,seeBingham,book7,ch3where also are incidentally given many instances of married persons thus giving up the world.],aswe read that many have done. But there isnocause allowed by the law of God for marrying another, duringthelifetimeofherwhoisquitted. Pseudo-Chrys., Vict. Ant. e Cat. in Marc.:Thereis no contrariety in Matthew's relating that Hespoke thesewordstothePharisees,thoughMarksaysthat theywerespokentothedisciplesforitispossible thatHemayhavespokenthemtoboth.
Chrysostomus: Quod autem Matthaeus dicit, Pharisaeis haec verba dixisse, Marcus vero discipulis, nonestcontrarium: contingitenimhaecethisetillisdictaesse.
Lectio 2 13 : . 14 , ,
13. And they brought young children to Him, that He should touch them:andHis disciples rebuked those that brought them.14.ButwhenJesussawit,Hewas much displeased, and said unto them, "SufferthelittlechildrentocomeuntoMe,
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, . 15 , , . 16 ' .
and forbid them not: for of such isthe kingdomofGod."[p.198]15.VerilyIsay untoyou,"Whosoevershallnotreceivethe kingdom of God as a little child,heshall not enter therein." 16. And Hetookthem upinHisarms,putHishandsuponthem, andblessedthem.
Theophylactus: Ostensa superius nequitia Pharisaeorum Christum tentantium, nunc ostenditur multa fides turbarum, quae tantum manuum impositioneputabantChristumbenedicere parvulosquosilliofferebantundedicituret offerebantilliparvulos,uttangereteos. Chrysostomus in Matth: Sed discipuli prohibebant offerentes, propter Christi dignitatem et hoc est quod subditur discipuli autem comminabantur offerentibus. Salvator autem erudiens discipulos sapere moderata et tumorem conculcare mundanum, accipit pueros, et eispraenuntiatregnumDeiundesequitur
Theophylact: The wickedness of the Pharisees in temptingChrist,hasbeenrelatedabove,andnowis shewn the great faith of the multitude, whobelieved thatChristconferredablessingonthechildrenwhom they brought to Him, by the mere laying on of His hands.Whereforeitissaid:"Andtheybroughtyoung childrentoHim,thatHemighttouchthem." Chrys.:Butthedisciples,outofregardforthedignity ofChrist,forbadethosewhobroughtthem.Andthisis whatisadded:"AndHisdisciplesrebukedthosewho broughtthem."ButourSaviour,inordertoteachHis disciples to be modest in their ideas, andtotread under foot worldly pride, takes the children toHim, andassignstothemthekingdomofGod.Wherefore it goes on: "And He said unto them, Sufferthelittle
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etdixitillis:siniteparvulosvenireadme,et neprohibueritiseos. Origenes in Matth: Si quis ergoeorum qui doctrinam ecclesiasticam profitentur, videat aliquem offerentem quosdam stultos mundi et ignobiles et infirmosqui propterhocappellatisuntpuerietinfantes, nonprohibeatquasisineiudiciofacientem eum qui offert tales salvatori. Posthoc exhortatur discipulos suos iam viros constitutos condescendere utilitatibus puerorum, ut fiant pueris quasi pueri,ut pueros lucrentur. Nam et ipse cum in forma Dei esset, humilians se factusest puerundesubdittaliumestenimregnum Dei. Chrysostomus in Matth: Etenim ab omnibus passionibus pura existit anima pueri: propter hoc oportet ut haec ex voluntateoperemurquaepuerihabentper naturam. Theophylactus: Unde non dixit: horum est regnum Dei sed talium, scilicet habentiumexstudioetlaboreinnocentiam et simplicitatem quam habent pueri ex
childrentocomeuntoMe,andforbidthemnot."
Origin,inMatt.,XV,7:Ifanyofthosewhoprofessto holdtheofficeofteachingintheChurchshouldseea person bringing to them some of the foolishofthis world, and low born, and weak, who for thisreason arecalledchildrenandinfants,lethimnotforbidthe manwhoofferssuchanonetotheSaviour,asthough hewereactingwithoutjudgment.AfterthisHeexhorts those of His disciples who are already growntofull stature to condescend to be useful tochildren,that they may become to children as children, thatthey maygainchildren[1Cor9:22]forHeHimself,when He was in the form of God, humbled Himself,and becameachild.OnewhichHeadds:"Forofsuchis thekingdomofheaven." Chrys.:Forindeedthemindofachildispurefromall passions,forwhichreason,weoughtbyfreechoice todothoseworks,whichchildrenhatebynature.
Theophylact: Wherefore He says not, "for of"these, but "of such is the kingdom of God," that is, of persons who have both in their intention andtheir work the harmlessness and simplicitywhichchildren
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natura. Puer enim non odit, neque malitiose aliquid operatur, neque verberatusamatredisceditsedetsieum vilibus induat vestimentis, praefert ea regalibus indumentis: sic et ille qui vivit secundumvirtutemEcclesiaematrissuae, nihil huic praehonorat, neque etiam reginam multorum voluptatem unde et dominussubditamendicovobis:quisquis non receperit regnum Dei velutparvulus, nonintrabitinillud. Beda: Idest, nisi talem habueritis innocentiam, et animi puritatem, sicut parvulus habet, regnum caelorum non poteritisintrare.Aliter.RegnumDei,idest doctrinam Evangelii, sicut parvulus, recipereiubemur:quiaquomodoparvulus in discendo non contradicit doctoribus, neque rationes, et verba componit eis resistens sed fideliter suscipit quae docent,etcummetuobtemperat,etdiscit: ita et nos obediendo simpliciter, et sine ulla contradictione verbum domini susciperedebemus. Sequituretcomplexanseos,etimponens manussuperillosbenedicebateos.
have by nature. For a child does not hate,does nothingofevil[p.199]intent,northoughbeatendoes hequithismotherandthoughsheclothehiminvile garments, prefers them to kingly apparel in like mannerhe,wholivesaccordingtothegoodwaysof his mother the Church, honours nothing beforeher, nay, not pleasure, which is the queen of many wherefore also the Lord subjoins, "Verily Isayunto you,WhosoevershallnotreceivethekingdomofGod asalittlechild,heshallnotentertherein."
Bede:Thatis,ifyehavenotinnocenceandpurityof mind like that of children, ye cannot enterintothe kingdom of heaven. Or else, we are orderedto receive the kingdom of God, that is, the doctrineof theGospel,asalittlechild,becauseasachild,when heistaught,doesnotcontradicthisteachers,norput together reasonings and words against them, but receives with faith what they teach, andobeysthem with awe, so we also are to receive thewordofthe Lord with simple obedience, and without any gainsaying.
Itgoeson:"AndHetookthemupinHisarms,putHis handsuponthem,andblessedthem."
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Chrysostomus: Bene autem amplexatur eos ad benedictionem tamquam in proprium sinum elevans, propitiatus facturamsuamabeocadentemabinitio, etdivisam.Imponitautemparvulismanus, docens divinae virtutis operationem. Et quidemsecundumconsuetudinemaliorum manus imponit sed non secundum consuetudinem operatur: Deus enim existens, humanum modum servabat tamquamverushomofactus. Beda: Complexus etiam benedixit parvulos, ut humiles spiritu sua benedictione, et gratia, et dilectione dignosessesignificet.
Pseudo-Chrys., Vict. Ant, e Cat. inMarc.:Fitlydoes He take them up into His arms to bless them,asit were, lifting into His own bosom, and reconciling Himself to His creation, which in the beginning fell from Him, and was separated from Him. Again,He puts His hands upon the children, to teach usthe workingofhisdivinepowerandindeed,HeputsHis hands upon them, as others are wont to do,though His operation is not as that of others,forthoughHe wasGod,Hekepttohumanwaysofacting,asbeing veryman. Bede: Having embraced the children, He also blessed them, implying that the lowly in spirit are worthyofHisblessing,graceandlove.
Lectio 3 17 , , 18 , .
17. And when He was goneforthinto the way, there came one running, and kneeledtoHim,andaskedHim,"Good Master,whatshallIdothatImayinherit eternal life?" 18. And Jesus said unto Him,"Whycallestthoumegood?there isnonegoodbutone,thatis,God.19. Thou knowest the commandments,Do
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19 : , , , , , . 20 , , . 21 , : [] , , . 22 , . 23 , . 24 . , , : 25 [] [] . 26
notcommitadultery,Donotkill,Donot steal, Do not [p. 200] bear false witness,Defraudnot,Honourthyfather andmother."20.Andheansweredand saiduntoHim,"Master,allthesehaveI observed from My youth." 21. Then Jesus beholding him loved him, and saiduntohim,"Onethingthoulackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and followMe."22. And he was sad at that saying, and went away grieved: for he had great possessions. 23. And Jesus looked round about, and saith unto His disciples, "How hardly shall theythat have riches enter into the kingdomof God!" 24. And the disciples were astonished at His words. But Jesus answereth again, and saith untothem, "Children, how hard is it forthemthat trustinrichestoenterintothekingdom ofGod!25.Itiseasierforacameltogo throughtheeyeofaneedle,thanfora rich man to enter into the kingdomof God."26.Andtheywereastonishedout ofmeasure,sayingamongthemselves, "Who then can be saved?" 27. And Jesus, looking upon them, saith,"With
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. 26 , 27 , ' , .
Jesus, looking upon them, saith,"With menitisimpossible,butnotwithGod: forwithGodallthingsarepossible."
Beda: Audiverat quidam a domino,tantum eos qui parvulorum volunt esse similes, dignos esse introitu regni caelorum,atque ideo poscit sibi exponi non parabolis,sed aperte, quibus operum meritis vitam aeternam consequi possit unde dicituret cum egressus esset in viam, procurrens quidam genu flexo ante eum, rogabateum, dicens:magisterbone,quidfaciamutvitam aeternampercipiam? Theophylactus: Miror de hoc iuvene, qui omnibus aliis pro infirmitatibus adChristum accedentibus, hic vitae aeternae possessionem postulat, cum maligna sit passio avaritiae, propter quam postmodum contristatusest.
Bede:AcertainmanhadheardfromtheLordthat onlytheywhoarewillingtobelikelittlechildrenare worthy to enter into the kingdom of heaven, and thereforehedesirestohaveexplainedtohim,not inparables,butopenly,bythemeritsofwhatworks a man may attain everlasting life. Wherefore it is said: "And when He was gone forth into theway, therecameonerunning,andkneeledtoHim,and askedHim,GoodMaster,whatshallIdothatImay inheriteternallife?" Theophylact:Iwonderatthisyoungman,whowhen all others come to Christ to be healed oftheir infirmities,[p.201]begsofHimthepossessionof everlasting life, notwithstanding his loveofmoney, themalignantpassionwhichafterwardscausedhis sorrow.
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Chrysostomus in Matth: Quia vero accesserat ad Christum, tamquam ad hominem,etadunumIudaicorumdoctorum, Christus tamquam homo respondit eidem unde sequitur Iesus autem dixit ei:quidme dicis bonum? Nemo bonus nisi unusDeus. Haec autem dicens non excludit hominesa bonitate, sed a comparatione bonitatis divinae. Beda: Unus autem bonus, non patersolus intelligendus est, sed et filius, quidicit:ego sum pastor bonus sed et spiritussanctus, quia dicitur: pater de caelis dabitspiritum bonum petentibus se. Ipsa enim una et individua Trinitas, pater et filius etspiritus sanctus,solusetunusDeusbonusest.Non igitur dominus se bonum negat, sedesse Deum significat non se magistrum bonum non esse, sed magistrum absque Deo nullumbonumessetestatur.
Chrys.,Hom.inMatt.,63:Becausehoweverhehad cometoChristashewouldtoaman,andtooneof the Jewish doctors, Christ answered himasMan. Wherefore it goes on: "And Jesus said untohim, Whycallestthoumegood?thereisnonegoodbut theOneGod."InsayingwhichHedoesnotexclude men from goodness, but from acomparisonwith thegoodnessofGod.
Bede:ButbythisoneGod,Whoisgood,wemust not only understand the Father, but also the Son, whosays,"IamthegoodShepherd"[John10:11] and also the Holy Ghost, because it issaid,"The FatherwhichisinheavenwillgivethegoodSpirit tothemthataskhim."[Luke11:13]FortheOneand Undivided Trinity itself, Father, Son, and Holy Ghost, is the Only and One good God.TheLord, therefore, does not deny Himself to be good,but impliesthatHeisGodHedoesnotdenythatHeis good Master, but He declares that no master is goodbutGod. Theophylact:ThereforetheLordintendedbythese wordstoraisethemindoftheyoungman,sothat hemightknowHimtobeGod.ButHealsoimplies anotherthingbythesewords,thatwhenyouhaveto converse with a man, you should notflatterhimin
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Theophylactus: Voluit igitur dominus per haecverbamentemiuvenisfacerealtiorem, utipsumcognoscerettamquamDeum.Sed etaliudquideminnuitinhisverbis:utquando debes conferre cum aliquo, non adulando
cum eo conferas, sed respicias radicem bonitatis et fontem Deum, et ei praestes honorem. Beda: Notandum autem, quod iustitia legis suo tempore custodita, non solum bona terrae, verum etiam suis electoribus vitam conferebat: unde dominus de vita aeterna quaerenti consequenter dixit praecepta nosti: ne adulteres, ne occidas, etcetera. Haec est enim puerilis innocentia, quae nobis imitanda proponitur, si regnum Dei volumusintrareunde Sequitur at ille respondens ait: magister, haecomniaobservaviaiuventutemea.Non estputandushomoistevelvototentantis,ut quidam putaverunt, dominum interrogasse, veldesuavitaessementitus,sedsimpliciter utvixeratesseconfessus:quodpatetexhoc quod subditur Iesus autem intuitus eum, dilexiteum,etdixitei.Siautemautmendacii aut simulationis noxa reus teneretur, nequaquam intuitus arcana cordis eius diligeredicereturIesus.
yourconversation,butlookbackuponGod,theroot andfountofgoodness,anddohonourtoHim.
Bede: But observe that the righteousness of the law, when kept in its own time, conferrednotonly earthly goods, but also eternal life on thosewho choseit.WhereforetheLord'sanswertoonewho enquires concerning everlasting life is, "Thou knowest the commandments, Do not commit adultery, Do not kill" for this is the childlike blamelessness which is proposed to us, ifwe wouldenterthekingdomofheaven. Onwhichtherefollows,"Andheansweredandsaid untoHim,Master,allthesehaveIobservedfrommy youth." We must not suppose that thismaneither askedtheLord,withawishtotemptHim,assome have fancied, or lied in his account ofhislifebut we must believe that he confessed withsimplicity how he had lived which is evident, from whatis subjoined, "Then Jesus beholding him lovedhim, andsaiduntohim."Ifhoweverhehadbeenguiltyof lyingorofdissimulation,bynomeanswouldJesus, [p. 202] after looking on the secrets ofhisheart, havebeensaidtolovehim. Origen,inEvan.tom.xv,14:ForinthatHeloved,or
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Origenes super Matthaeum: In hoc enim

quodilexiteumvelosculatusesteum,videtur affirmasse professionem eius, qui dixit se omnia ista implesse. Intendens enimmente in eum, vidit hominem ex bona conscientia confitentem. Chrysostomus: Dignum tamen est inquirere qualiter hunc dilexit, qui eumnon eratsecutus.Estautemhocdicere,quoniam quantumadprioradignuseratamore,quae legissuntobservansaiuventutecircafinem vero neque diminutionem priorisdilectionis consecutus est, sicut neque perfectionem suscepit. Etsi enim non excesserat mensuram humanam, Christi perfectionem non sequens, nullo tamen crimineexistebat reus, iuxta possibilitatem hominis legem observans et in hac observationeChristus eumdilexit.
kissed him [ed. note: osculaius, interpretationin Ed.Ben.(?)],Heappearstoaffirmthetruthofhis profession, in saying that he had fulfilledallthose thingsforonapplyingHismindtohim,Hesawthat themanansweredwithagoodconscience. Pseudo-Chrys.,Cat.inMarc.Oxon.:Itisworthyof enquiry, however, how He loved a man,who,He knew,wouldnotfollowHim?Butthisissomuchas tosay,thatsincehewasworthyofloveinthefirst instance, because he observed the things ofthe lawfromhisyouth,sointheend,thoughhedidnot take upon himself perfection, he did not suffera lesseningofhisformerlove.Foralthoughhedidnot pass the bounds of humanity, nor follow the perfectionofChrist,stillhewasnotguiltyofanysin, sincehekeptthelawaccordingtothecapabilityof aman,andinthismodeofkeepingit,Christloved him [ed. note: The general meaningcorresponds with the original, and is, that the young manisa type of those who keep the Gospel precepts, withoutgoingontocounselsofperfectionbutthe senseoftheGreekhasbeenmissedbytheLatin translator]. Bede: For God loves those who keep the commandmentsofthelaw,thoughtheybeinferior nevertheless, He shews to those who would be perfectthedeficiencyofthelaw,forHecamenotto
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Beda:Diligitenimdominuseosquimandata legis, quamvis minora, custodiunt sed nihilominusquaeinlegeminusfuerathisqui perfecti esse desiderant ostendit: quianon
venitsolverelegem,sedadimplereunde Sequitur et dixit: unum tibi deest: vade, quaecumque habes vende, et da pauperibus, et habebis thesaurum incaelo, et veni, sequere me. Quicumque enim perfectusessevoluerit,debetvenderequae habet, non ex parte, sicut Ananias fecit et Saphira,sedtotum. Theophylactus: Et cum vendiderit, dare pauperibus,nonhistrionibusetluxuriosis.
destroythelaw,buttofulfilit.[Matt5:17] Wherefore there follows: "And said untohim,One thingthoulackest:gothyway,sellwhatsoeverthou hast, and give to the poor, and thou shalthave treasure in heaven: and come, follow me" for whosoeverwouldbeperfectoughttosellallthathe has,notapart,likeAnaniasandSapphira,butthe whole. Theophylact:Andwhenhehassoldit,togiveitto the poor, not to stage-players and luxurious persons. Chrys.: Well too did He say, not eternal life, but "treasure",saying,"Andthoushalthavetreasurein heaven" for since the question wasconcerning wealth,andtherenouncingofallthings,Heshews thatHereturnsmorethingsthanHehasbiddenus leave,inproportionasheavenisgreaterthanearth.
Chrysostomus in Matth: Bene autemnon fecitaeternaevitaementionem,sedthesauri, dicens et habebis thesauros in caelo.Quia enim de pecuniis erat sermo et de abrenuntiatione omnium, ostendit quod reddit plura his quae praecepitrelinquere, quantomaiusestcaelumquamterra. Theophylactus: Sed quia multi sunt pauperesnonhumiles,sedebrii,autaliquam aliamhabentesmalitiam,propterhocdicitet veni,sequereme. Beda: Sequitur enim dominum quiimitator
Theophylact:Butbecausetherearemanypoorwho are not humble, but are drunkards orhavesome other vice, for this reason He says, "And come, followme." Bede: For he follows the Lord, whoimitatesHim,
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eiusest,etpervestigiaeiusgraditur. Sequitur qui contristatus in verbo abiit moerens. Chrysostomus in Matth: Et causam tristitiaesubditEvangelistadicenseratenim possessiones habens multas. Non enim eodemmodoafficiunturquipaucahabent,et qui multa. Adiectio enim acquisitarum divitiarum maiorem flammam cupiditatis accendit. Sequitur et circumspiciens Iesus, ait discipulis suis: quam difficile quipecuniam habent,inregnumDeiintroibunt. Theophylactus:Nonhocdicitquoddivitiae malaesint,sedhabentesipsasutcustodiant: decetenimnonipsashabere,idestretinere etcustodire,sedeisinnecessariisuti,etin servitiohominisesse. Chrysostomus in Matth: Dixit autem hoc dominus discipulis pauperibus existentibus etnihilpossidentibus,instruenseosinopiam non erubescere et quasi excusando eis respondens, pro eo quod nihil eoshabere
andwalksinHisfootsteps. It goes on: "And he was sad at thatsaying,and wentawaygrieved.[p.203] Chrys.: And the Evangelist adds the cause ofhis grief, saying, "For he had greatpossession."The feelingsofthosewhohavelittleandthosewhohave mucharenotthesame,fortheincreaseofacquired wealthlightsupagreaterflameofcovetousness.
Therefollows:"AndJesuslookedroundabout,and said unto His disciples, How hardly shalltheythat haverichesenterintothekingdomofGod." Theophylact:Hesaysnothere,thatrichesarebad, butthatthosearebadwhoonlyhavethemtowatch themcarefullyforHeteachesusnottohavethem, that is, not to keep or preserve them, buttouse theminnecessarythings. Chrys.:ButtheLordsaidthistoHisdisciples,who were poor and possessed nothing, in order to teach them not to blush at their poverty, andasit weretomakeanexcusetothem,andgiventhema reason, why He had not allowed themtopossess
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concesserat. Sequitur discipuli autem obstupuerunt in verbis eius. Manifestum est enim quoniam inopes existentes pro aliorum salute dolebant. Beda: Sed quia inter pecunias habere et amaremultadistantiaest:undeetSalomon non ait: qui habet, sed: qui amat divitias, fructum non capit ex eis, ideo dominus obstupescentibus discipulis verba praemissae sententiae exponit unde sequitur at Iesus rursus respondens aitillis: filioli, quam difficile est confidentes in pecuniis in regnum Dei introire. Ubi notandum est, quod non ait: quam impossibileestsedquamdifficileest:quod enim impossibile est, omnino fieri non potestquoddifficile,cumlaborepotest. Chrysostomus in Matth: Vel dicens difficile, ostendit esse impossibile, etnon simpliciter, sed cum quadam intentione et hoc ostendit exemplo, dicens facilius est camelum per foramen acus transire quam divitemintrareinregnumDei.
anything. It goes on: "And the disciples wereastonishedat His words" for it is plain, since theythemselves werepoor,thattheywereanxiousforthesalvation ofothers. Bede: But there is a great difference between having riches, and loving them whereforealso Solomonsaysnot,Hethathathsilver,but,"Hethat loveth silver shall not be satisfied with silver." [Eccles5:10]ThereforetheLordunfoldsthewords ofHisformersayingtoHisastonisheddisciples,as follows:"ButJesusanswerethagain,andsaithunto them,Children,howharditisforthemthattrustin their riches to enter the kingdom of God."Where wemustobservethatHesaysnot,howimpossible, but"howhard"forwhatisimpossiblecannotinany way come to pass, what is difficult can be compassed,thoughwithlabour. Chrys.: Or else, after saying, "difficult," He then shewsthatitisimpossible,andthatnotsimply,but withacertainvehemenceandHeshewsthisbyan example, saying, "It is easier for a cameltopass throughtheeyeofaneedle,thanforarichmanto enterthekingdomofheaven."
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Theophylactus:Camelumsiquidemoportet intelligereautipsumanimal,autfunemillum crassum,quonavesmagnaeutuntur. Beda: Quomodo ergo vel in Evangelio MatthaeusetIoseph,velinveteritestamento quamplurimi divites intraverunt in regnum Dei, nisi forte, quia divitias vel pronihilo habere vel ex toto relinquere, domino inspirante, didicerunt? Altiore autem sensu, facilius est Christum pati pro dilectoribus suis, quam dilectores saeculi adChristum posse converti. Cameli enim nomine se intelligivoluit,quiainfirmitatisnostraeonera sustulit per acum autem significat punctiones, idest dolores in passione susceptos. Foramen ergo acus dicit angustias passionis, qua scissa nostrae quasi vestimenta naturae quodammodo resarciredignatusest. Sequitur qui magis admirabantur,dicentes ad semetipsos: et quis potest salvusfieri? Cum incomparabiliter maior sit turba pauperum, quae divitibus perditis potest salvari intellexerunt tamen cunctos qui divitiasamant,etiamsiadipiscinequeant,in divitumnumerodeputari.
Theophylact: It may be that by camel, weshould understandtheanimalitself,orelsethatthickcable, whichisusedforlargevessels. Bede: How then could either in the Gospel, MatthewandJoseph,orintheOldTestament,very manyrichpersons,enterintothekingdomofGod, unlessitbethattheylearnedthroughtheinspiration ofGodeithertocounttheirrichesasnothing,orto quitthemaltogether.Or[p.204]inahighersense, it is easier for Christ to suffer for those wholove Him, than for the lovers of this world to turn to Christ for under the name of camel, He wished Himself to be understood, because He bore the burden of our weakness and by the needle, He understandstheprickings,thatis,thepainsofHis Passion. By the eye of a needle, therefore, He meansthestraitsofHisPassion,bywhichHe,asit were, deigned to mend the torn garments ofour nature. It goes on: "And they were astonished above measure,sayingamongthemselves,Whothencan be saved?" Since the number of poor peopleis immeasurably the greater, and these might be saved, though the rich perished, they musthave understood Him to mean that all who loveriches, althoughtheycannotobtainthem,arereckonedin thenumberoftherich.
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Sequitur et intuens eos Iesus ait: apud homines impossibile est sed non apud Deum.Quodnonitaintelligendumestquasi cupidi et superbi in regnum caelorumsint intraturi cum cupiditate et superbia sed possibileestDeoutacupiditateetsuperbia adcaritatemethumilitatemconvertantur. Chrysostomus in Matth: Ideo autem hoc opus Dei esse dixit, ut ostenderet quod multa opus est illi gratia qui ad hoc aDeo dirigitur: unde monstratur quod non parva merces est divitibus volentibus Christi philosophiamsequi. Theophylactus:Velintelligendumestquod dicitapudhominesimpossibileest,sednon apudDeum,quiacumDeumaudimus,hocfit possibile cum vero humana sapimus, impossibile. Sequitur omnia enim possibilia sunt apud Deum. Cum omnia dicit,entiasubintelligas peccatumnonestens:estenimresabsque essentia et hypostasi peccatum. Vel aliter. Peccatumnonvirtutis,sedinfirmitatisestet ideopeccatumsicutetinfirmitasimpossibile
It goes on: "And Jesus looking upon themsaith, Withmenitisimpossible,butnotwithGod"which wemustnottaketomean,thatcovetousandproud personscanenterintothekingdomofHeavenwith theircovetousnessandpride,butthatitispossible with God that they should be converted from covetousnessandpridetocharityandlowliness. Chrys.:AndthereasonwhyHesaysthatthisisthe workofGodis,thatHemayshewthathewhoisput intothispathbyGod,hasmuchneedofgracefrom whichitisproved,thatgreatistherewardofthose richmen,whoarewillingtofollowthediscipline[ed. note:philosophia]ofChrist. Theophylact:Orwemustunderstandthatby,"with menitisimpossible,butnotwithGod,"Hemeans, that when we listen to God, it becomespossible, but as long as we keep our human notions,itis impossible. There follows, "For all things are possible with God" when He says "all things", you must understand,thathaveabeing,whichsinhasnot,for itisathingwithoutbeingandsubstance[ed.note: This is often urged by St. Augustine against the Manichees,whoheldthatevilwasaprincipleanda
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est apud Deum. Sed numquid Deusfacere potestutidquodfactumest,nonsitfactum? Ad quod dicitur, quod Deus est summa veritasfacereautemquodfactumest,utnon sit factum, falsum est. Qualiter ergo veritas facietfalsum?Priusigiturdestruetpropriam naturam, ut quidam dicunt: numquid potest Deus non esse Deus? Hoc enimridiculum est.
substance,coeternalwithgood.Italsoappearsin thePelagiancontroversy,forPelagiusarguedthat the Catholic doctrine of original sin impliedthatit was a substance St. Augustine answers that though not a substance, it was a privation or disorganization of parts, just as darkness isa privation of light, and sickness adisorderedstate of body which illustrates whatTheophylactmeans bysaying,thatsin,thoughsogreatanevil,hasno beingorsubstance.seeAug.Conf.7,12,deNat. etGrac.21].Orelse:sindoesnotcomeunderthe notion of strength, but of weakness, thereforesin, like[p.205]weakness,isimpossiblewithGod.But can God cause that not to havebeendonewhich hasbeendone?Towhichweanswer,thatGodis Truth,buttocausethatwhathasbeendoneshould not have been done, is falsehood. Howthencan truth do what is false? He mustfirstthereforequit Hisownnature,sothattheywhospeakthusreally say,CanGodceasetobeGod?whichisabsurd.
Lectio 4 28 , . 29 , ,
28.ThenPeterbegantosayuntohim,"Lo, wehaveleftall,andhavefollowedthee."29. AndJesusansweredandsaid,"VerilyIsay unto you, There is no man that hath left house, or brethren, or sisters, or father,or
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, 30 , . 31 [] .
mother,orwife,orchildren,orlands,forMy sake, and the Gospel's, 30. But heshall receive an hundredfold now in thistime, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions and in the world to come eternal life. 31. But many that arefirstshall belastandthelastfirst."
Glossa: Quia iuvenis, audito consilio salvatoris de rerum dimissione, tristis abscesserat, discipuli autem Christi praemissum consilium iam adimpleverant sollicitare coeperunt de praemio, aestimantes se magnum aliquid fecisse, cum iuvenis qui praecepta legis impleverat, hoc sine tristitianecaudirepotuerit:undePetrus pro se et aliis dominum interrogat: et hocestquoddicituretcoepiteiPetrus
Gloss.:Becausetheyouth,onhearingtheadviceofour Saviourconcerningthecastingawayofhisgoods,had gone away sorrowful, the disciples of Christ, who had alreadyfulfilledtheforegoingprecept,begantoquestion Himconcerningtheirreward,thinkingthattheyhaddone agreatthing,sincetheyoungman,whohadfulfilledthe commandmentsofthelaw,hadnotbeenabletohearit withoutsadness.WhereforePeterquestionstheLordfor himself and the others, in these words, "Then Peter began to say unto Him, Lo, we have left all,andhave followedthee."
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dicere: ecce nos dimisimus omnia,et secutisumuste. Theophylactus: Petrus, etsi pauca dimisit, tamen haec omnia vocat: nam etpaucahabentvinculumpassionisita utbeatificeturillequipaucarelinquit. Beda: Et quia non sufficit tantum dimittere, iungit quod perfectum est:et secuti sumus te quasi dicat: fecimus quod iussisti quid igitur dabis nobis praemii? Petro autem de discipulis tantum interrogante, dominus universalem responsionem facit: unde sequitur respondens Iesus ait: amen dico vobis, nemo est qui reliquerit domumautfratres. Hoc autem dicens, non innuitutpatres relinquamus, non adiuvantes eos, neque ut ab uxoribus separemur sed nos instruit praeferre honorem Dei saecularibusrebus. Theophylact:AlthoughPeterhadleftbutfewthings,still hecallsthesehisallforevenafewthingskeepusby thebondofaffection,sothatheshallbebeatifiedwho leavesafewthings. Bede:Andbecauseitisnotsufficienttohaveleftall,he adds that which makes up perfection, "and have followedthee."Asifhesaid,WehavedonewhatThou hastcommanded.WhatrewardthereforewiltThougive us?
Theophylact: But [p. 206] while Peter asks only concerning the disciples, our Lord makes a general answer wherefore it goes on: "Jesus answeredand said,VerilyIsayuntoyou,Thereisnoonethathathleft house, or brethren, or sisters, or father, ormother,or children,orlands."Butinsayingthis,Hedoesnotmean thatweshouldleaveourfathers,withouthelpingthem,or that we should separate ourselves from our wivesbut HeinstructsustopreferthegloryofGodtothethingsof
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thisworld. Chrysostomus in Matth: Mihi autem videtur quod in hoc intendebat persecutiones futuras occulte praenuntiare: quia futurum erat utmulti patres ad impietatem filios inducerent etuxoresviros. Nonautemdiffertdicerepropternomen meum aut Evangelium, utMarcusdicit, aut propter regnum Dei, ut aitLucas etenim nomen Christi virtus Evangelii est et regni: Evangelium enimrecipitur in nomine Iesu Christi, et regnumDei pernomenipsiuscognoscitur,etvenit. Beda: Quidam autem ex occasione huius sententiae qua dicitur accipiet centies tantum, nunc in tempore hoc, etc., Iudaicam mille annorum fabulam post resurrectionem iustorum dogmatizant, quando omnia quae propterDeumdimisimus,multiplicisunt foenore reddenda, insuper et vita aeternadonanda.Necvidentquodetsi in ceteris digna sit promissio, in uxoribus tamen centenis, iuxta alios Evangelistas, apparet turpitudo?
Chrys., Hom. in Matt., 64: But it seems to me that by thesewordsHeintendedcovertlytoproclaimthatthere weretobepersecutions,asitwouldcometopassthat many fathers would allure their sons to impiety, and manywivestheirhusbands. Chrys.,Cat.inMarc.Oxon.:AgainHedelaysnottosay, "formyname'ssakeandtheGospel's"andMarksays, or"forthekingdomofGod,"asLukesaysthenameof ChrististhepoweroftheGospel,andofHiskingdom fortheGospelisreceivedinthenameofJesusChrist, and the kingdom is made known, and comes byHis name.
Bede:Some,however,takingoccasionfromthissaying, in which it is announced that he shall receivean hundredfoldnowinthistime,teachthatJewishfableofa thousandyearsaftertheresurrectionofthejust,whenall that we have left for the Lord's sake is toberestored withmanifoldusury,besideswhichwearetoreceivethe crownofeverlastinglife.Thesepersonsdonoperceive, that although the promise in other respects be honourable, yet in the hundred wives, which theother Evangelists mention, its foulness is mademanifest: particularlywhentheLordtestifiesthatthereshallbenot marriage in the resurrection, and asserts thatthose
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Praesertim cum dominus in resurrectione nubendum non esse testetur,eteaquaeproptersedimissa fuerint, recipienda in hoc temporecum persecutionibus asseveret: quas mille annissuisabesseaffirmant.
thingswhichareputawayfromusforHissakearetobe received again in this life with persecutions, which,as they affirm, will not take place in their thousandyears. [ed. note: Certain early Fathers, as, for instance,St. AustinandIrenaeus,heldthedoctrineoftheMillennium Bede however mentions the Chilliasts (though their nameisomittedintheCatena)andthusshewsthathe meanstheCorinthians,towhomthatnamewasapplied, on account of their shocking doctrine, that afterthe resurrectiontheChristiansweretoreignonearthfora thousandyearsinsensualpleasures,seeAug,de.Her. 8] Pseudo-Chrys.:Thishundredfoldrewardthereforemust be in participation, not in possession, for the Lord fulfilledthistothemnotcarnally,butspiritually.
Chrysostomus: Est quidem igitur centies tantum merces secundum communicationem, et non secundum possessionem:hocenimadimpleviteis dominus non corporaliter, sed alio quodammodo. Hieronymus:Uxorenimindomocirca viricibumnegotiaturetvestimenta.Vide igitur hoc et in apostolis: multaeenim mulieressollicitaeerantdeeorumcibo et vestimentis, et ministrabant eis. Similiter et patres et matresplurimas apostoli habuerunt, scilicet eos qui ipsos diligebant sed et Petrus unam relinquens domum, postea omnium
Theophylact:Forawifeisbusiedinahouseabouther husband's food and raiment. See also how thisis[p. 207]thecasewiththeApostlesformanywomenbusied themselves about their food and their clothing,and ministered unto them. In like manner the Apostleshad many fathers and mothers, that is, persons who loved them as Peter, for instance, leaving one house, had afterwards the houses of all the disciples. Andwhatis more wonderful, they are to be persecuted and
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discipulorumdomoshabebat.Etmaius est, quia cum persecutionibus haec omnia possidebunt sancti, si persecutionem sint passi etangustiati propterquodsequiturmultiautemerunt primi novissimi, et novissimi primi: Pharisaei enim primi existentes, facti sunt novissimi qui vero omnia reliquerunt, et Christum secuti sunt, fuerunt novissimi in saeculo isto per angustias et persecutiones sed erunt primiperspemquaeestinDeum. Beda: Potest sane hoc quod ait, accipiet centies tantum, altiusintelligi. Centenarius quippe numerus delaeva translatusindexteram,liceteamdemin flexudigitorumvideaturhaberefiguram, quamhabueratdenariusinlaeva,tamen quantitatis magnitudine sursumcrescit: quia videlicet omnes qui propter regnumDeitemporaliaspreverunt,etin hac vita persecutionibus plenissima, eiusdem regni gaudium fide certa degustant, atque in expectatione patriae caelestis, quae significatur in dextera,omniumelectorumdelectatione fruuntur. Verum quia multi virtutum studia non eadem qua incipiunt
oppressed, for it is "with persecutions" that theSaints aretopossessallthings,forwhichreasontherefollows, "Butmanythatarefirstshallbelast,andthelastfirst." For the Pharisees who were first became thelastbut those who left all and followed Christ were last inthis world through tribulation and persecutions, butshallbe firstbythehopewhichisinGod.
Bede: This which is here said, "shall receive an hundredfold,"maybeunderstoodinahighersense.[see note,p.78]Forthenumberahundredwhichisreckoned bychangingfromthelefttotherighthand,althoughithas the same appearance in the bending of thefingersas the ten had on the left, nevertheless is increased toa much greater quantity. This means, that all who have despisedtemporalthingsforthesakeofthekingdomof heaven through undoubting faith, taste the joy of the same kingdom in this life which is fullofpersecutions, andintheexpectationoftheheavenlycountry,whichis signified by the right hand, have a share inthe happiness of all the elect. But because all donot accomplish a virtuous course of life with the same ardourastheybeganit,itispresentlyadded,"Butmany thatarefirstshallbelast,andthelastfirst"forwedaily
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intentione pietatis, consummant, mox subinferturmultiautemerunt,etcetera. Quotidie enim videmus multos in laico habitu constitutos, magnis vitaemeritis excellere et alios a prima aetate spiritualistudioferventes,adextremum otio torpente lassescere, atque inerti stultitia quod spiritu coepere, carne consummare.
see many persons who, remaining in a lay habit,are eminent for their meritorious life but others, who from theiryouthhavebeenardentinaspiritualprofession,at lastwitherawayintheslothofease,andwithalazyfolly finishintheflesh,whattheyhadbegunintheSpirit.
Lectio 5 32 , , , . , 33 , , 34
32.Andtheywereinthewaygoingup to Jerusalem and Jesus wentbefore them:andtheywereamazedandas they followed, they were afraid.And He took again the twelve,andbegan totellthemwhatthingsshouldhappen untoHim,33.Saying,"Behold,wego uptoJerusalemand[p.208]theSon of man shall be delivered unto the chiefpriests,anduntothescribesand theyshallcondemnHimtodeath,and shall deliver Him to the Gentiles:34. And they shall mock Him, andshall scourgeHim,andshallspituponHim, andshallkillHim:andthethirddayHe shallriseagain."
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, .
Beda: Meminerant discipuli sermonis quo dominus se passurum multa a summis sacerdotibus et Scribis praedixerat et ideo Hierosolymamtendentesstupebant:ethocest quod dicitur erant autem in viaascendentes Ierusalem,etpraecedebatillosIesus.
Bede:Thedisciplesrememberedthediscoursein whichtheLordhadforetoldthatHewasaboutto suffer many things from the chief priestsand scribes, and therefore in going uptoJerusalem, they were amazed. And this is what ismeant, whenitissaid,"Andtheywereinthewaygoing uptoJerusalem,andJesuswentbeforethem." Theophylact: To shew that He runs to meetHis Passion, and that He does not refuse death,for thesakeofoursalvationandtheywereamazed, andastheyfollowed,theywereafraid. Bede: Either lest they themselves shouldperish withHim,oratalleventslestHe,whoselifeand ministrywastheirjoy,shouldfallunderthehandof His enemies. But the Lord, foreseeing thatthe minds of His disciples would be troubledbyHis Passion, foretells to them both the pain ofHis Passion, and the glory of His Resurrection. Whereforetherefollows:"AndHetookagainthe twelve,andbegantotellthemwhatthingsshould
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Theophylactus: Ut ostendat quod ad passionem praecurrit, et quod non refugit mortem pro nostra salute. Et stupebant et sequentestimebant. Beda: Ne vel ipsi cum eo occiderentur, vel saltemille,cuiusvitaetmagisteriogaudebant, inimicorum manibus occumberet.Praevidens autemdominusexpassionesuadiscipulorum animos perturbandos, eis et passionis poenam et resurrectionis suae gloriam praedicit: unde sequitur et assumensiterum duodecim, coepit illis dicere quae eiessent ventura.
happenuntoHim." Theophylactus: Ut scilicet discipulorum cordaconfirmaret,utcumhaecpraeaudirent, leviuspostmodumsustinerent,etinrepentinis non formidarent, et etiam utostenderetquod voluntarie pateretur. Qui enim praenoscit, et potest fugere, et non fugit, manifestumest quod voluntarie seipsum passionibus tradit. Seorsum autem assumit discipulosnamque conveniens erat passionis mysterium propinquioribussibirevelare. Theophylact: He did this to confirm theheartsof the disciples, that from hearing these things beforehand, they might the better bear them afterwards, and might not be alarmed attheir suddenness,andalsoinordertoshewthemthat He suffered voluntarily for he who foreknows a danger,andfliesnot,thoughflightisinhispower, evidently of his own will gives himself up to suffering. But He takes His disciples apart, because it was fitting that He should revealthe mystery of His Passion to those whoweremore closelyconnectedwithHim. Chrys., Vict. Ant. e Cat. in Marc. sed v.Chrys. Hom.65:AndHeenumerateseachthingthatwas tohappentoHimlestifHeshouldpassanything over, they should be troubled afterwards at suddenlyseeingit.WhereforeHeadds,"Behold, wegouptoJerusalem,andtheSonofMan." Gloss.:Thatis,Hetowhomsufferingbelongsfor the Godhead cannot suffer. "Shall bedelivered," thatis,byJudas,"untotheChief[p.209]Priests, anduntotheScribes,andtheyshallcondemnHim todeath"judgingHimtobeguiltyofdeath"and shalldeliverHimtotheGentiles,"thatis,toPilate
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Chrysostomus in Matth: Commemorat autem singula quae passurus erat, ne si aliquid praetermissum remaneret, cernentes postmodum illud subito turbarentur unde subditquiaecceascendimusIerosolymam.
Glossa: Ad quem scilicet pertinet pati:nam divinitas pati non potest. Tradetur, sciliceta Iuda, principibus sacerdotum et Scribis et senioribus, et condemnabunt eum morte, iudicantes eum esse reum mortis. Ettradent eumgentibus,scilicetPilatogentilietilludent
ei milites eius et conspuent eum, et flagellabunteum,etinterficienteum.
theGentileandhissoldiers"shallmockHim,and shall spit upon Him, and scourge Him, andput Himtodeath." Chrys.,Hom.inMatt.,65:Butthatwhentheywere saddenedonaccountofHisPassionanddeath, theyshouldthenalsolookforHisResurrection,He adds,"AndthethirddayHeshallriseagain"for sinceHehadnothidfromthemthesorrowsand insults which happened, it was fitting that they shouldbelieveHimonotherpoints.
Chrysostomus in Matth: Ut autem cum fuerint contristati propter passionem et mortem, tunc et resurrectionem expectent, subditettertiadieresurget:cumenimtristitias etopprobriaquaecontigeruntnonoccultaverit, convenienseratuteietdereliquiscrederent.
Lectio 6 35 , , . 36 , [ ] 37 , . 38 , . ,
35. And James and John, thesonsof Zebedee, come unto Him, saying, "Master, we would that thoushouldest doforuswhatsoeverweshalldesire." 36. And He said unto them, "What wouldyethatIshoulddoforyou?"37. TheysaiduntoHim,"Grantuntousthat wemaysit,oneonThyrighthand,and theotheronThylefthand,inThyglory." 38.ButJesussaiduntothem,"Yeknow notwhatyeask:canyedrinkofthecup thatIdrinkof?andbebaptizedwiththe baptism that I am baptized with?" 39.
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39 , . , , 40 , ' .
AndtheysaiduntoHim,"Wecan."And Jesussaiduntothem,"Yeshallindeed drinkofthecupthatIdrinkofandwith the baptism that I am baptizedwithal shall ye be baptized: 40. But tositon MyrighthandandonMylefthandisnot mine to give but it shall be given to themforwhomitisprepared."
Chrysostomus: Audientes discipuli Christumfrequenterdesuoregnoloquentem, putabantquodhocregnumposteiusmortem non esset et ideo nuncpraenuntiataChristi morte, accesserunt ad eum ut honoribus regni statim fierent digni unde dicitur et accedunt ad eum Iacobus et Ioannesfilii Zebedaei, dicentes: magister, volumus ut quodcumque petierimus facias nobis. Erubescentes enim quod aliquid humanum passi erant, accesserunt ad Christum, seorsum eum a discipulis assumentes. Salvator vero non ignorans quid petere debebant, sed ad respondendum eos inducens, interrogationem subiungit: at ille dixiteis:quidvultisutfaciamvobis?
Chrys.: The disciples hearing Christ oftentimes speakingofHiskingdom,thoughtthatthiskingdom wastobebeforeHisdeath,andthereforenowthat Hisdeathwasforetoldtothem,theycametoHim, thattheymightimmediatelybemadeworthyofthe honoursofthekingdom.Whereforeitissaid,"And JamesandJohn,thesonsofZebedee,cameunto [p. 210] Him, saying, Master, we wouldthatThou shouldest do for us whatsoever weshalldesire." For ashamed of the human weakness whichthey felt,theycametoChrist,takingHimapartfromthe disciples but our Saviour, not from ignoranceof whattheywantedtoask,butfromawishofmaking themanswerHim,putsthisquestiontothem"And Hesaiduntothem,WhatwouldyethatIshoulddo foryou?"
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Theophylactus:Credebantautempraedicti discipuli quod propter hoc Hierosolymam ascenderet ut regnaret, et postmodum pateretur quae se passurum praedixeratet hoccogitantesdexterametsinistramsedem appetebantunde Sequitur et dixerunt: da nobis ut unusad dexteram, et alius ad sinistram sedeat in gloriatua. Augustinus de Cons. Evang: Hoc abeis non per eos ipsos, sed per matremdictum esse Matthaeus expressit, cum illa eorum voluntatem attulisset ad dominum unde magisipsosquamillamdixissequoddictum est,Marcusbreviterintimavit. Chrysostomus in Matth: Vel convenienter dici potest utrumque factum esse.Videntes enim se prae aliis honoratos, praedictam petitionem se consequi aestimabant, et ut facilius petitionem obtinerent, matrem assumpserunt, ut cum hac simul Christum precarentur. Augustinus de Cons. Evang: Denique et
Theophylact: Now the abovementioned disciples thoughtthatHewasgoinguptoJerusalem,toreign there,andthentosufferwhatHehadforetold.And withthesethoughts,theydesiredtositontheright handandthelefthand.
Wherefore there follows: "They said unto Him, Grant unto us that we may sit, one on Thyright hand,theotheronThylefthand,inThyglory." Augustine, de Con. Evan., ii, 64: Matthew has expressedthatthiswassaidnotbythemselves,but by their mother, since she broughttheirwishesto theLordwhereforeMarkbrieflyimpliesratherthat theythemselves,ratherthantheirmother,hadused thewords. Chrys.:Orwemayfitlysaythatbothtookplacefor seeing themselves honoured above the rest,they thoughtthattheycouldeasilyobtaintheforegoing petition and that they might the more easily succeedintheirrequest,theytooktheirmotherwith them,thattheymightprayuntoChristtogetherwith her. Augustine:ThentheLordbothaccordingtoMark,
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dominus etiam secundum Marcum et secundum Matthaeum, ipsis potius quam matriresponditnam Sequitur Iesus autem dixit eis: nescitisquid petatis. Theophylactus: Quasi dicat: non est hoc quod creditis, quod sim temporaliter in Ierusalemregnaturussedomniahaec,quae scilicet ad regnum meum pertinent, supra intellectum sunt. Etenim sedere a dextris meis tam magnum quid est ut excellat ordinesAngelorum. Beda: Vel nesciunt quid petant, qui sedem gloriaeadomino,quamnondummerebantur, inquirunt. Chrysostomus in Matth: Vel dicit nescitis quid petatis, ac si diceret: vos dehonore loquiminiegoverodeagonibusetsudoribus disputo: non enim est hoc praemiorum tempus, sed occisionis, praeliorum et periculorum unde subdit potestis bibere calicem, quem ego bibiturus sum, aut Baptismo quo ego baptizor, baptizari?Per modum interrogationis attrahit eos, ut ex
and to Matthew, answered them ratherthantheir mother.
Foritgoeson:"ButJesussaiduntothem,Yeknow notwhatyeask." Theophylact:Itwillnotbeasyethink,thatIamto reignasatemporalkinginJerusalem,butallthese things,thatis,thesewhichbelongtoMykingdom, are beyond your understanding for to site onMy righthandissogreatathingthatitsurpassesthe Angelicorders.
Bede: Or else, they know not what theyask,who seekfromtheLordaseatofglory,whichtheydo notyetmerit. Chrys.: Or else He says, "Ye know notwhatye ask"asifHesaid,Yespeakofhonours,butIam discoursing of wrestlings and toil for thisisnota time of rewards, but of blood, of battles,and dangers.WhereforeHeadds,"Canyedrinkofthe cupthatIdrinkof,andbebaptizedwiththebaptism that I am baptized withal?" He draws themonby way of question, that by communication with Himself,theireagernessmightincrease.
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communicatione quae est ad ipsum, avidioresfierent. Theophylactus: Calicem autem et Baptismumcrucemnominat:calicemquidem tamquampotumdulciterabipsosusceptum Baptismum vero tamquam emundationem nostrorum facientem peccatorum. Qui non intelligentes quod dixerat, responderunt unde sequitur at illi dixerunt: possumus. Credebant enim quod de calice sensibiliet Baptismo quo Iudaei baptizari solebant, lavantes scilicet se antequam comederent, loqueretur. Chrysostomus in Matth: Responderunt autemtamprompte,expectantesineoquod petierunt exaudiri. Sequitur Iesus autem ait eis:calicemquidemquemegobibo,bibetis, etBaptismoquoegobaptizor,baptizabimini, idest martyrio digni eritis, etpatiemini,sicut etego. Beda: Quaeritur autem quomodo calicem martyrii Iacobus et Ioannes biberunt, aut quomodoBaptismodominifueruntbaptizati, cum Scriptura narret Iacobum tantum apostolum ab Herode capite truncatum,
Theophylact:But[p.211]bythecupandbaptism, He means the cross the cup, that is, asbeinga potionbyHimsweetlyreceived,butbaptismasthe causeofthecleansingofoursins.Andtheyanswer Him, without understanding what He had said whereforeitgoeson:"AndtheysaiduntoHim,We can" for they thought that He spoke of avisible cup, and of the baptism of which theJewsmade use,thatis,thewashingsbeforetheirmeals.
Chrys.: And they answered thus quickly,because theyexpectedthatwhattheyhadaskedwouldbe listenedtoitgoeson:"AndJesussaiduntothem, YeshallindeeddrinkofthecupthatIdrinkof,and withthebaptismthatIambaptizedwithalshallye be baptized" that is, ye shall be worthy of martyrdom,andsufferevenasI. Bede: A question is raised, however,howJames andJohndrankthecupofmartyrdom,orhowthey werebaptizedwiththebaptismoftheLord,when the Scripture relates, that only JamestheApostle was beheaded by Herod whilst John finished his
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Ioannes autem propria morte finivit vitam. Sed si legamus ecclesiasticas historias,in quibusfertur,quodetipseproptermartyrium inferventisoleidoliummissussit,statimque relegatusinPathmosinsulamsicvidebimus martyrium animo non defuisse et bibisse Ioannemcalicemconfessionis,quemettres pueri in camino ignis biberunt, licet persecutornonfuderitsanguinem. Sequitur sedere autem ad dexteram meam velsinistram,nonestmeumdarevobis,sed quibusparatumest. Chrysostomus in Matth: Ubi duo quaeruntur: unum est, si paratum est alicui sedere a dextris eius alterum autem, si omnium dominus his quibus paratum est potestatem tribuendi non habet. Adprimum ergodicimus,quodnullusadextrisnequea sinistris sedet invius enim est omni creaturae thronus ille. Quomodo ergo dixit sedereaddexterammeam,veladsinistram, nonestmeumdarevobis,quasiquibusdam sessuris? Ad suspicionem quidem interrogantium respondit, eorum intentioni condescendens: neque enim noverant illum thronumexcelsum,etcathedramquaeesta dextris patris sed unum solum petebant,
lifebyanaturaldeath.Butifwereadecclesiastical histories, in which it is related, that he alsoon accountofthewitnesswhichheborewascastinto acauldronofburningoil,andwasimmediatelysent away to the island of Patmos, we shallthensee that the spirit of martyrdom was in him,andthat Johndrankthecupofconfession,whichtheThree Childrenalsodrankinthefurnaceoffire,thoughthe persecutordidnotspilltheirblood. Itgoeson:"ButtositonMyrighthandandonMy lefthandisnotminetogive,butitshallbegivento themforwhomitisprepared." Chrys.: Where two questions are raised, oneis, whether a seat on His right hand is preparedfor anyonetheother,whethertheLordofallhasitnot in His power to give it to those for whom itis prepared.Tothefirstthenwesay,thatnoonesits on His right hand or on His left, for thatthroneis inaccessible to a creature. How then didHesay, "TositonMyrighthandoronMyleftisnotmineto giveyou,"asthoughitbelongedtosomewhowere to sit there? He however answers thethoughtsof those who asked Him, condescending to their meaningfortheydidnotknowthatloftythroneand seat, which is on the right hand oftheFather,but soughtonethingalone,thatis,topossessthechief place, and to be set over others. And sincethey
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scilicetpotiriprimatu,etaliispraeesse.Quia enim audierunt dictum de apostolis, quod superduodecimthronosessentsessuri,quid esset quod dictum est ignorantes, inter ceteros petierunt primatum. Ad secundum dicendum est, quod tale donumpotestatem filii Dei non transcendit, sed quod in Matthaeo dicitur: paratum est a patremeo, idemestacsidiceret:ameundeetMarcus non dixit hic: a patre meo. Quod ergohic Christus dicit, tale est. Moriemini, inquit, propter me non tamen hoc sufficit ad hoc quod vos primum ordinem obtineatis. Si enim aliquis alius cum martyrio venerit, omnem aliam virtutem possidens, multa vobis maiora possidebit his enimparatur primatus qui per opera possunt fieri primi. Sic igitur dominus sua responsione eos instruxit, ut non vane et inaniter pro primatibus molestentur simul autem eteos noluitcontristari. Beda: Vel non est meum vobis dare, idest superbis hoc enim adhuc erant. Aliis paratumestetvosaliiestote,idesthumiles, etvobisparatumest.
hadhearditsaidoftheApostles,thattheywereto sit on twelve [p. 212] thrones, they beggedfora placehigherthanalltherest,notknowingwhatwas said. To the second question we must say, that suchagiftdoesnottranscendthepoweroftheSon ofGod,butwhatissaidbyMatthew,"itisprepared by My Father," [Matt. 20:23] is the same asifit were said, "by Me," wherefore also Mark didnot sayhere,byMyFather.WhatthereforeChristsays hereisthis,Yeshalldie,Hesays,forMe,butthisis not enough to enable you to obtain thehighest place, for if another person comes possessing besides martyrdom all other virtues, he will possessmuchmorethanyouforthechiefplaceis prepared for those, who by works areenabledto become the first. Thus then the Lord instructed themnottotroublethemselvesvainlyandabsurdly for high places at the same time He would not havethemmadesad.
Bede:Orelse,itisnotminetogivetoyou,thatis, to proud persons, for such as yet they were. Itis prepared for other persons, and be yeother,that is,lowly,anditispreparedforyou.
Lectio 7
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41 . 42 , . 43 : ' , , 44 , : 45 .
41.Andwhenthetenheardit,theybegan to be much displeased with Jamesand John. 42. But Jesus called themtoHim, and saith unto them, "Ye know that they which are accounted to rule over the Gentilesexerciselordshipoverthemand their great ones exercise authorityupon them. 43. But so shall it not beamong you: but whosoever will be greatamong you, shall be your minister: 44. And whosoever of you will be the chiefest, shall be servant of all. 45. Foreventhe Son of man came not to beministered unto,buttominister,andtogiveHislifea ransomformany."
Theophylactus: Quia reliqui apostoli vident Iacobum et Ioannem honorem petere, patienter ferre non possuntunde dicitur et audientes decem, indignatisunt de Iacobo et Ioanne. Patientes enim
Theophylact: The other Apostles are indignant at seeing James and John seeking for honour whereforeitissaid,"Andwhenthetenheardit,they begantobemuchdispleasedwithJamesandJohn." For being influenced by human feelings, theywere
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humana, invidia movebantur sed tunc primoindignatisunt,cumvideruntipsosa domino non susceptos non autemprius indignabantur, quia videbant ipsos aliis praehonorari.Tuncigitursicimperfectese habebant apostoli sed postea in primatibus sibi cedebant ad invicem. Christus autem eos sanat, primoquidem ad eorum consolationem eos iuxta se adducendoethocsignificaturcumdicitur Iesus autem vocans eos deinde demonstrando quod usurpare honoremet desiderare primatum, gentilium estunde sequitur ait illis: scitis quia hiquividentur principari gentibus, dominantur eis, et principes eorum potestatem habent ipsorum. Gentilium principes tyrannice et dominabiliteradprincipatumseingerunt. Sequiturnonitaestauteminvobis. Beda: In quo docet, eum maioremesse qui minor fuerit, et illum dominumfieriqui omnium servus fit. Frustra igitur aut illi immoderata quaesierant, aut isti dolent super maiorum desiderio, cum ad summitatem virtutum non potentia, sed humilitate veniatur. Deinde proponit exemplum ut si dicta parvipenderent,
moved with envy and their first[p.213]displeasure arosefromtheirseeingthattheywerenottakenupby theLordbeforethattimetheywerenotdispleased, because they saw that they themselves were honouredbeforeothermen.AtthistimetheApostles were thus imperfect, but afterwards theyyieldedthe chief place one to another. Christ howevercures themfirstindeedbydrawingthemtoHimselfinorder to comfort them and this is meant, when itissaid, "ButJesuscalledthemtoHim"thenbyshewingthem that to usurp honour, and to desire the chiefplace, belongs to Gentiles. Wherefore there follows:"And saith unto them, Ye know that they which are accountedtoruleovertheGentilesexerciselordship and their great ones exercise authority overthem." ThegreatonesoftheGentilesthrustthemselvesinto thechiefplacetyrannicallyandaslords.
Itgoeson:"Butsoshallitnotbeamongyou." Bede:InwhichHeteaches,thatheisthegreater,who is the less, and that he becomes the lord, who is servantofall:vain,therefore,wasitbothfortheone partytoseekforimmoderatethings,andtheotherto beannoyedattheirdesiringgreaterthings,sincewe aretoarriveattheheightofvirtuenotbypowerbutby humility. Then He proposes an example, thatifthey lightly regarded His words, His deeds mightmake
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erubescerent ad opera et dicit nam et filius hominis non venit ut ministrareturei, sed ut ministraret, et daretanimamsuam redemptionempromultis. Theophylactus: Quod maius est quam ministrare. Cum enim aliquis pro eocui ministrat moritur, quid isto potest esse maius et mirabilius? Sed tamen ista ministratio et humilitatis descensus gloria eius erat et omnium: ante enim quam homo fieret, solum ab Angelis agnoscebaturcumautemfactusesthomo et crucifixus est, non tantum ipsegloriam habet,sedetaliosinparticipationemsuae gloriae suscepit, et dominatus est per fidemorbiterrae. Beda: Non autem dixit animam suam redemptionemdareproomnibus,sedpro multis,idestquicrederevoluerint.
them ashamed, saying, "For even the Son ofman camenottobeministeredunto,buttominister,and togiveHislifearansomformany."
Theophylact:Whichisagreaterthingthantominister. Forwhatcanbegreaterormorewonderfulthanthata man should die for him to whom he ministers? Nevertheless, this serving and condescension of humility was His glory, and that of allforbeforeHe wasmademan,HewasknownonlytotheAngelsbut now that He has become man and hasbeen crucified,HenotonlyhasgloryHimself,butalsohas taken up others to a participation in Hisglory,and ruledbyfaithoverthewholeworld.
Bede:Hedidnotsay,however,thatHegaveHislife aransomforall,butformany,thatis,forthosewho wouldbelieveonHim.
Lectio 8 46 .
46. And they came to Jericho: and asHe wentoutofJerichowithHisdisciplesanda great number of [p. 214] people, blind
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. 47 , , . 48 : , , . 49 , . , , , . 50 . 51 , , , . 52 , , . , .
Bartimaeus, the son of Timaeus, satbythe highway side begging. 47. And when he heard that it was Jesus of Nazareth,he begantocryout,andsay,"Jesus,ThouSon ofDavid,havemercyonme."48.Andmany charged him that he should holdhispeace: but he cried the more a great deal,"Thou Son of David, have mercy onme."49.And Jesusstoodstill,andcommandedhimtobe called. And they call the blind man,saying unto him, "Be of good comfort, rise He calleth thee." 50. And he, casting awayhis garment,rose,andcametoJesus.51.And Jesus answered and said unto him,"What wilt thou that I should do unto thee?"The blindmansaiduntoHim,"Lord,thatImight receive my sight." 52. And Jesussaidunto him, "Go thy way thy faith hath made thee whole." And immediately he received his sight,andfollowedJesusintheway.
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Hieronymus: Passioni domini appropinquanti, civitatis nomen respondet dicitur enim et veniunt Iericho. Iericho luna, sive anathema interpretatur. Defectus autem carnis Christi praeparatio est Ierusalem caelestis. SequituretproficiscenteeodeIericho, etdiscipuliseius,etplurimamultitudine, filius Timaei, Bartimaeus caecus, sedebatiuxtaviammendicans. Beda: Matthaeus duos iuxta viam sedentes, et ad dominum clamantes caecos dicit esse illuminatos: Lucas autem,cumappropinquaretIericho,pari ordineilluminatumabeocaecumesse perhibet ubi nemo saltem sapiens putet Evangelistas sibimet contraria scribere, sed alium plenius scribere quaealteromisit.Intelligendumestergo unum eorum fuisse potissimum quod ex hoc apparet quod et nomeneiuset nomen patris eius Marcus commemoravit.
Jerome: The name of the city agrees with the approachingPassionofourLordforitissaid,"Andthey came to Jericho." Jericho means moon oranathema butthefailingofthefleshofChrististhepreparationof theheavenlyJerusalem.
It goes on: "And as He went out of Jericho with His disciples, and a great number of people, blind Bartimaeus, the son of Timaeus, sat by thewayside begging." Bede: Matthew says, that there were two blind men sitting by the wayside, who cried to the Lord,and receivedtheirsightbutLukerelatesthatoneblindman was enlightened by Him, with a like order of circumstances,asHewasgoingintoJerichowhereno one, at least no wise man, will suppose that the Evangelistswrotethingscontrarytooneanother,butthat onewrotemorefully,whatanotherhasleftout.Wemust therefore understand that one of them was themore important,whichappearsfromthiscircumstance,that[p. 215] Mark has related his name and the nameofhis father.
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Augustinus de Cons. Evang: Hinc est ergo quod ipsum solum voluit commemorareMarcus,cuiusilluminatio tam claram famam huic miraculo comparavit quam erat nota calamitas. Lucas vero quamvis omnino eodem modo factum, tamen in alio caeco intelligendus est par commemorare miraculum,eteiusdemmiraculimodum parem. Sequitur qui cum audisset quodIesus Nazarenus est, coepit clamare et dicere:IesufiliDavid,misereremei. Chrysostomus: Filium David vocat caecus dominum, praetereuntisturbae laudem audiens, ac prophetarum expectationecompletacertificatus. Sequitur et comminabantur illi multi ut taceret. Origenes in Matth:Tamquamsidicat: qui primi crediderant, increpabant ei clamanti fili David, ut taceret, etnon appellaret eum contemptibili nomine,
Augustine,deCon.Evan.,ii,65:Itisforthisreasonthat Mark wished to relate his case alone, because his receiving his sight had gained for the miracle afame, illustriousinproportiontotheextentoftheknowledgeof his affliction. But although Luke relates amiracledone entirely in the same way, nevertheless we must understand that a similar miracle was wrought on another blind man, and a similar method ofthesame miracle.
It goes on: "And when he heard that it was Jesusof Nazareth,hebegantocryout,andsay,Jesus,ThouSon ofDavid,havemercyuponme." Pseudo-Chrys.,Vict.Ant.eCat.inMarc.:Theblindman calls the Lord, the Son of David, hearing thewayin which the passing multitude praised Him, and feeling surethattheexpectationoftheprophetswasfulfilled. There follows: "And many charged him thatheshould holdhispeace." Origen,inMatt.tom.xvi,13[ed.note:thesepreceding words of Origen are necessary to make upthesense: "Next observe, that on the blind man'scryingout,Thou SonofDavid,havemercyuponme,itwastheywhowent
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sed diceret: fili Dei, miserere mei.Ille autem non destitit unde sequitur ille autem magis clamabat: fili David, misereremeicuiusclamoremdominus exaudivit undesequitur et stans Iesus praecepitillumvocari.Videautemquod inferior est caecus de quo Lucas loquitur:namnecIesuseumvocavit,ut Matthaeus dicit, nec iussit eumvocari, ut hic dicitur, sed iussit eum ad se adduci, quasi non potentem per se venire.Isteautemcaecusadimperium dominivocaturundesequituretvocant eum, dicentes ei: animaequior esto surge, vocat te. Ille autem abiciens vestimentumvenitadeum.
beforethatchargedhimthatheshouldholdhispeace." see Luke 18:39]: As if he said, Those who were foremostinbelievingrebukedhimwhenhecried,"Thou SonofDavid,"thathemightholdhispeace,andcease to call Him by a contemptible name, when heoughtto say,SonofGod,havepityuponme.Hehoweverdidnot cease wherefore it goes on: "But he criedthemorea great deal, Thou Son of David, have mercyuponme" andtheLordheardhiscrywhereforetherefollows:"And Jesusstoodstill,andcommandedhimtobecalled."But observe, that the blind man, of whom Luke speaks,is inferior to this one for neither did Jesus callhim,nor order him to be called, but He commanded him tobe broughttoHim,asthoughunabletocomebyhimselfbut thisblindmanbythecommandofourLordiscalledto Him.Whereforeitgoeson:"Andtheycalltheblindman, saying unto him, Be of good comfort, rise, Hecalleth thee"buthecastingawayhisgarment,comestoHim. Itgoeson:"Andhecastingawayhisgarment,rose,and came to Jesus." Perchance, the garment of theblind manmeanstheveilofblindnessandpoverty,withwhich he was surrounded, which he cast away and came to Jesus and the Lord questions him, as he is approaching. Wherefore there follows: "And Jesus answeredandsaiduntohim,WhatwillthouthatI[p.216] shoulddountothee."
Sequitur qui proiecto vestimento suo venitadeum.Fortevestimentumcaeci et mendicantis, velamentum intelligitur caecitatis et mendicitatis, quo fuerat circumdatus quod abiciens venit ad Iesum: quem appropinquantem dominus interrogat unde sequitur et respondens Iesus ait illi: quid tibi vis faciam?
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Beda: Numquid qui lumen reddere poterat, quid vellet caecus ignorabat? Ad hoc ergo requirit ut petaturadhoc requiritutcoradorationemexcitet. Chrysostomus in Matth: Vel quaerit, ne scilicet aliquis aestimaret, quod aliud volenti accipere, aliud daret. Etenim consuetudo erat eius, voluntatemcurandorumuniversisfacere manifestam,ettuncmedelaminducere, ut alios duceret in zelum, et ut ostenderet eum qui curandus erat, gratiaedonodignepotiri. Sequitur caecus autem dixit ei: Rabboni,utvideam. Beda: Parvipendit enim extra lucem caecus aliquid quaerere quia etsi habere caecus quodlibet potest, sine lucenonpotestviderequodhabet. Hieronymus: Considerans autem Iesus promptam voluntatem, completionedesideriiremunerat. Origenes super Matth:Digniusautem
Bede: Could He who was able to restore sight be ignorantofwhattheblindmanwanted?Hisreasonthen foraskingisthatprayermaybemadetoHimHeputs thequestion,tostiruptheblindman'shearttopray. Chrys.,Hom.inMatt.,56:OrHeasks,lestmenshould think that what He granted the man was not whathe wanted. For it was His practice to make the good dispositionofthosewhoweretobecuredknowntoall men, and then to apply the remedy, in order tostirup otherstoemulation,andtoshewthathewhowastobe curedwasworthytoobtainthegrace.
It goes on: "The blind man said unto Him, Lord, thatI mayreceivemysight." Bede: For the blind man looks down uponeverygift except light, because, whatever a blind man may possess,withoutlighthecannotseewhathepossesses.
Pseudo-Jerome: But Jesus, considering his readywill, rewardshimwiththefulfilmentofhisdesire.
Origen:Again,itismoreworthytosayRabboni,or,asit
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est dicere Rabboni, vel, sicut in aliis dicitur, domine, quam fili David: unde propter illud quod dixit, fili David,non praestititeisanitatemsedpropterhoc quoddicitRabboniunde Sequitur Iesus autem dixit ei: vade: fides tua salvum te fecit. Etconfestim vidit,etsequebatureuminvia. Theophylactus:Grataenimestanima caeciineoquodsanuseffectusIesum nonrelinquit,sedsecutusesteum. Beda: Mystice autem Iericho, quae interpretari dicitur luna, defectum nostrae mutabilitatis designat. Appropinquans dominus Iericho lumen caecoreddidit:quiaveniensincarneet passioni appropinquans, multos ad fidem adduxit. Non enim primis incarnationis suae temporibus, sed paucis antequam pateretur annis, mysteriumverbimundoexhibuit. Hieronymus:Caecitasetiamexparte factaIudaeisillustrabiturinfine,quando eismittetEliamprophetam.
is in other places, Master, than to say Son ofDavid whereforeHegivenhimhealth,notonhissaying,Sonof David,butwhenhesaidRabboni.
Whereforetherefollows:"AndJesussaiduntohim,Go thywaythyfaithhathmadetheewhole.Andimmediately hereceivedhissight,andfollowedHimintheway." Theophylact: The mind of the blind man is grateful,for when he was made whole, he did notleaveJesus,but followedHim. Bede: In a mystical sense, however, Jericho, which means the moon, points out the waning of ourfleeting race. The Lord restored sight to the blind man,when drawing near to Jericho, because coming in theflesh and drawing near to His Passion, He broughtmanyto thefaithforitwasnotinthefirstyearsofHisIncarnation, butinthefewyearsbeforeHesuffered,thatHeshewed themysteryoftheWordtotheworld.
Pseudo-Jerome:Buttheblindnessinpart,broughtupon the Jews [Rom 11:25], will in the end beenlightened whenHesendsuntothemtheProphetElias.
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Beda: Quod autem appropinquans Ierichounumilluminavit,acproficiscens deIerichoduos,hocintimavitquodante passionem suam uni tantum populo Iudaeorum praedicavit post resurrectionem vero atque ascensionem suam per apostolos et Iudaeis et gentibus divinitatis et humanitatis suae arcana patefecit. Quod vero Marcus unum illuminatum scribit, ad gentium salutem respicit, ut eorum quos instruebat ad fidem, salvationi figura congrueret. Matthaeus vero,quicredentibusexHebraeissuum scribebatEvangelium,quodingentium quoquenotitiameratperventurum,recte duos dicit illuminatos, ut adutrumque populum fidei gratiam pertinere doceret. Proficiscente igitur domino et discipuliseiusetplurimamultitudinede Iericho, caecus sedebat iuxta viam mendicans:quiaascendenteadcaelos domino,etmultisfideliumsequentibus, immocunctisabinitiomundielectisuna cum illo ianuam regni caelestis ingredientibus, mox gentium populus coepitsuaeilluminationisspemhabere: qui mendicat iuxta viam sedens, quia necdumiterveritatisingrediensadhoc
Bede:NowinthatonapproachingJericho,Herestored sighttooneman,andonquittingittotwo,Heintimated, thatbeforeHisPassionHepreachedonlytoonenation, the Jews, but after His Resurrection and Ascension, through His Apostles He opened the mysteriesbothof HisDivinityandHisHumanitytoJewsandGentiles.[p. 217]Markindeed,inwritingthatonereceivedhissight, referstothesavingoftheGentiles,thatthefiguremight agreewiththesalvationofthose,whomheinstructedin the faith but Matthew, who wrote his Gospel tothe faithful among the Jews, because it was alsotoreach the knowledge of the Gentiles, fitly says that two received their sight, that He might teach us that the grace of faith belonged to each people. Therefore,as the Lord was departing with His disciples andagreat multitude from Jericho, the blind man was sitting, begging by the way-side that is, when the Lord ascendedintoheaven,andmanyofthefaithfulfollowed Him, yea when all the elect from the beginningofthe worldenteredtogetherwithHimthegateofheaven[ed. note:Thisreferstotheopinionthatbythedescentofour Lordintohell,thePatriarchswerefreedfromthelimbus Patrum,wheretheyhadbeenconfined,andwerecarried byHimintoaplaceofhappinessseeauthoritiesquoted in Pearson on the Creed, Art. 5], presentlytheGentile peoplebegantohavehopeofitsownilluminationforit now sits begging by the wayside, because it hasnot entereduponandreachedthepathoftruth.
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pervenirecontendit. Hieronymus: Populus etiam Iudaeorum, qui Scripturam conservat nec complet, iuxta viam mendicans esurit. Clamat autem fili David, miserere mei, quia per merita patriarcharum Iudaicus populus illuminatur.Comminanturautemeimulti ut taceat, quia peccata et Daemonia compescunt clamorem pauperis sed illemagisclamabat,quiaingravescente bello, manus ad lapidem adiutorii,hoc est Iesum Nazarenum, cum clamore levandaesunt. Beda: Populus etiam gentium, agnita fama nominis Christi, particeps eius fieri quaerebat: cui contradicebant multi, primo Iudaei, deinde etiam gentiles, ne illuminandus mundus Christum invocaret nec tamen impugnantium furor eos qui ad vitam erant praeordinati valebat salute privare. Clamantem autem caecum transiensaudivit:quiaperhumanitatem suam misertus est qui per divinitatis potentiam mentis nostrae tenebras exclusit:quodenimpropternosnatuset
Pseudo-Jerome:ThepeopleoftheJewsalso,because it kept the Scriptures and did not fulfillthem,begsand starvesbythewaysidebuthecriesout,"SonofDavid, havemercyuponme,"becausetheJewishpeopleare enlightenedbythemeritsoftheProphets.Manyrebuke himthathemayholdhispeace,thatis,sinsanddevils restrain the cry of the poor and he cried themore, becausewhenthebattlewaxesgreat,handsaretobe liftedupwithcryingtotheRockofhelp,thatis,Jesusof Nazareth.
Bede:Again,thepeopleoftheGentiles,havingheardof the fame of the name of Christ, sought to be madea partaker of Him, but many spoke againstHim,firstthe Jews,thenalsotheGentiles,lesttheworldwhichwasto beenlightenedshouldcalluponChrist.Thefuryofthose who attacked Him, however, could not deprive of salvation those who were fore-ordained tolife.AndHe heardtheblindman'scryasHewaspassing,butstood when He restored his sight, because by HisHumanity He pitied him, who by the power of HisDivinityhas driven away the darkness from our mind for in that Jesus was born and suffered for our sakes, He asit were passed by, because this action is temporalbut
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passus est Iesus, quasi transiit,quia haec actio temporalis eststareautem Deiestimmutabilitercunctadisponere. Clamantem autem caecum dominus vocat, cum populo gentium per praedicatores verbum fidei mittit: qui vocantescaecumanimaequioremesse et surgere atque ad dominumvenire praecipiunt, cum praedicando indoctis spemeossalutishabereacdetorpore vitiorum erigi atque ad virtutumstudia se accingere iubent. Proiecto autem vestimento exilit qui, abiectis mundi retinaculis, expedito mentis gressuad largitoremaeternaelucisproperat. Hieronymus: Venit etiam Iudaicus populusexiliensnudusveterihomine,ut hinnulus saliens super montes: quia segnitiem deponens, patriarchas, prophetas, apostolos in altis considerans, ad superna se extendit. Quam conveniens autem est ordo salutis.Audivimusprimoperprophetas, deinde clamamus per fidem, postea vocamur per apostolos, surgimus per poenitentiam, exuimur per Baptismum, interrogamur per voluntatem. Caecus auteminterrogatushocrequiritutvideat
when God is said to stand, it means, that, [p. 218] Himselfwithoutchange,Hesetsinorderallchangeable things. But the Lord calls the blind man, whocriesto Him, when He sends the word of faithtothepeopleof theGentilesbypreachersandtheycallontheblindman tobeofgoodcheerandtorise,andbidhimcometothe Lord, when by preaching to the simple, theybidthem have hope of salvation, and rise from theslothofvice, andgirdthemselvesforalifeofvirtue.Again,hethrows away his garment and leaps, who, throwingasidethe bondsoftheworld,withunencumberedpacehastensto theGiverofeternallight.
Pseudo-Jerome: Again, the Jewish people comes leaping, stripped of the old man, as a hart [redstag, male deer] leaping on the mountains, that is,laying aside sloth, it meditates on Patriarchs, Prophets,and Apostlesonhigh,andraisesitselftoheightsofholiness. How consistent also is the order of salvation. Firstwe heard by the Prophets, then we cry aloudbyfaith,next wearecalledbyApostles,weriseupbypenitence,we arestrippedofouroldgarmentbybaptism,andofour choice we are questioned. Again, the blind manwhen askedrequires,thathemayseethewilloftheLord.
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voluntatemdomini. Beda: Imitemur ergo et nos eum:non divitias,nonterrenabona,nonhonores adomino,sedlucemquaeramus,quam viderecumsolisAngelispossumus,ad quam via fides est unde et caeco respondetur fides tua te salvum fecit. Videtautemetsequiturquibonumquod intelligit operatur: Iesum enim sequitur qui bonum quod intelligit operatur,qui imitatur eum qui prosperari in hoc mundo noluit, opprobria ac irrisiones toleravit. Et quia rerum corporalium delectatione a gaudio interno cecidimus, cum qua amaritudine illuc redeaturostendit. Theophylactus: Dicit autem quod secutus est dominum in via, scilicetin hac vita: quia post hanc excluduntur omnes qui hic eum non sequuntur operandomandataeius. Hieronymus: Vel via ista est quae dixit:egosumvia,veritasetvita.Haec est via angusta quae ducit ad ardua HierosolymaeetBethaniae,admontem
Bede:Thereforeletusalsoimitatehim,letusnotseek forriches,earthlygoods,orhonoursfromtheLord,but forthatLight,whichwealonewiththeAngelscansee, thewaytowhichisfaithwhereforealsoChristanswers totheblindman,"Thyfaithhathsavedthee."Buthesees andfollowswhoworkswhathisunderstandingtellshim is good for he follow Jesus, who understands and executes what is good, who imitates Him, whohadno wish to prosper in this world, and bore reproachand derision.Andbecausewehavefallenfrominwardjoy,by delightinthethingsofthebody,Heshewsuswhatbitter feelingsthereturnthitherwillcostus.
Theophylact:Further,itsaysthathefollowedtheLordin the way, that is, in this life, because, after it,allare excluded who follow Him not here, by workingHis commandments.
Pseudo-Jerome:Or,thisisthewayofwhichHesaid,"I amtheWay,theTruth,andtheLife."Thisisthenarrow way, which leads to the heights of Jerusalem,and Bethany, to the mount of Olives, which is themountof
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olivarum, qui est mons luminis et consolationis.
lightandconsolation.
Caput 11 Lectio 1 1 , 2 , , ' : . 3 , , , . 4 , . 5 ,

1. And when they came nigh to Jerusalem, unto Bethpage and Bethany, at the mount of Olives, He sendeth forth two of His disciples,2. Andsaithuntothem,"Goyourwayinto the village over against you: and as soon as ye be entered into it,yeshall findacolttied,whereonnevermansat loosehim,andbringhim.3.Andifany mansayuntoyou,Whydoyethis?say yethattheLordhathneedofhimand straightway he will send himhither."4. Andtheywenttheirway,andfoundthe colttiedbythedoorwithoutinaplace where two ways met and theyloose him. 5. And certain of them thatstood there said unto them, "What do ye, loosingthecolt?"6.Andtheysaidunto them even as Jesus hadcommanded: and they let them go. 7. And they
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6 : . 7 , , ' . 8 , . 9 , : : 10 : .
broughtthecolttoJesus,andcasttheir garmentsonhimandHesatuponhim. 8. And many spread their garmentsin theway:andotherscutdownbranches off the trees, and strawed them in the way.9.Andtheythatwentbefore,and they that followed, cried, saying, "HosannaBlessedishethatcomethin the name of the Lord: 10. Blessedbe the kingdom of our father David,that cometh in the name of the Lord: Hosannainthehighest."[p.220]
Chrysostomus in Matth: Postquam dominus suae virtutis sufficientem experientiam dederat, et crux instabat in ianuis, omnia iam cum maioriagitclaritate, quaeadversariosinflammaturaerantetideo quamvis multoties prius ascenderit Hierosolymam, numquam tamen cum tanta excellentiasicutmodo.
Chrys.:NowthattheLordhadgivensufficientproof ofHisvirtue,andthecrosswasathand,evenatthe door, He did those things which were about to excitethemagainstHimwithagreateropenness therefore although He had so often gone up to Jerusalem,Heneverhoweverhaddonesoinsuch aconspicuousmannerasnow.
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Theophylactus:Utsivelint,valeantgloriam eius agnoscere, et per prophetias de eo completas scirent quod est verus Deussi veronoluerint,maiusfiereteisiudicium,quia tot claris miraculis non crediderunt. Huius igitur adventus claritatem Evangelista describens, dicit et cum appropinquaret Ierosolymae et Bethaniae ad montem olivarum,mittitduosexdiscipulissuis.
Theophlyact: That thus, if they were willing, they might recognize His glory, and bytheprophecies, whichwerefulfilledconcerningHim,knowthatHeis very God and that if they would not, theymight receiveagreaterjudgment,fornothavingbelieved so many wonderful miracles. Describingtherefore this illustrious entrance, the Evangelist say, "And whentheycamenighuntoJerusalem,andBethany, atthemountofOlives,hesendethforthtwoofHis disciples." Bede,inMarc.,3,41:Bethanyisalittlevillageor town by the side of mount Olivet, whereLazarus wasraisedfromthedead.ButinwhatwayHesent His disciples and for what purpose is shewnin these words, "And saith unto them, Go yourway intothevillageoveragainstyou." Theophylact: Now consider how many thingsthe LordforetoldtoHisdisciples,thattheyshouldfinda coltwhereforeitgoeson,"Andassoonasyebe entered into it, ye shall find a colt tied,whereon nevermansat,loosehim,andbringhim"andthat they should be impeded in taking it,wherefore therefollows,"Andifanymansayuntoyou,Whydo ye this? say ye, The Lord hath need ofhim"and thatonsayingthis,theyshouldbeallowedtotake him wherefore there follows, "And straightwayhe willsendhimhither"andastheLordhadsaid,soit
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Beda: Bethania villula est, sive civitas in latere montis oliveti, ubi Lazarus est suscitatus a mortuis. Quomodo autem discipulos miserit et ad quid, ostendit subdensetaitillis:iteincastellumquodest contravos. Theophylactus: Considera vero quanta dominus discipulis praedixerit, scilicetquod invenirent pullum unde sequitur et statim introeuntes illic invenietis pullum ligatum, super quem nemo adhuc hominum sedit solvite illum et adducite et quod impedirenturabaccipiendoundesequituret siquisvobisdixerit:quidfacitis?Dicitequia domino necessarius est et quod hoc dicto permitterentur accipere unde sequitur et continuoillumdimittethuc.Etsicutdominus
praedixerat, ita impletur unde sequitur et abeuntes invenerunt pullum ligatum ante ianuamforisinbivio,etsolvunteum. Augustinus de Cons. Evang: Matthaeus asinamdicitetpullum,ceteriautemdeasina tacent ubi ergo utrumque factum potest intelligi, nulla repugnantia est, nec sialius unum, alius alium commemoraret quanto minus moveri oportet, si alius unum, alius utrumquecommemoret?
wasfulfilled.Thusitgoeson:"Andtheywenttheir way,andfoundthecolttiedbythedoorwithout,ina placewheretwowaysmeetandtheyloosehim." Augustine,deCon.Evan,ii,66:Matthewsays,an assandacolt,theresthoweverdonotmentionthe ass.Wherethenbothmaybethecase,thereisno disagreement,thoughoneEvangelistmentionsone thing, and a second mentions another howmuch less should a question be raised, when one mentionsone,andanothermentionsthatsameone andanother. It goes on: "And certain of them thatstoodthere saiduntothem,Whatdoye,loosingthecolt?And they said unto them even as Jesus had commanded,andtheyletthemtakeit,"thatis,the colt. Theophylact:Buttheywouldnothaveallowedthis,if the[p.221]Divinepowerhadnotbeenuponthem, to compel them, especially, as they werecountry peopleandfarmers,andyetallowedthemtotake awaythecolt. Itgoeson:"AndtheybroughtthecolttoJesus,and casttheirgarmentsonhimandHesatuponhim."
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Sequituretquidamdeillicstantibusdicebant illis: quid facitis solventes pullum? Qui dixerunt eis sicut praeceperat illis Iesus,et dimiserunteis,scilicetpullum.
Theophylactus: Non autem hoc permitterent,nisidivinavirtuseisincumberet, cogens illos praesertim quia rurales existentes et coloni permiserunt pullum auferre. Sequitur et duxerunt pullum ad Iesum et imponunt illi vestimenta sua et seditsuper eum.
Chrysostomus in Matth:Nonquidemquod ex necessitate a monte oliveti usque Ierusalem super pullum ire dominum oportebat, cum Iudaeam et omnem Galilaeam pedes perambulaverat sed signumeratquodfiebat. Sequitur multi autem vestimenta sua straveruntinvia. Magisautemadornatumetadsacramentum pertinetquamadnecessitatem.
Pseudo-Chrys., Cat. in Marc. Oxon.: Notindeed that He was compelled by necessity to ride ona coltfromthemountofOlivestoJerusalem,forHe hadgoneoverJudaeaandallGalileeonfoot,but thisactionofHisistypical.
Itgoeson:"Andmanyspreadtheirgarmentsinthe way"thatis,underthefeetofthecolt"andothers cutdownbranchesoffthetrees,andstrawedthem intheway." Pseudo-Jerome:This,however,wasratherdoneto honourHim,andasaSacrament,thanofnecessity.
Sequituretquipraeibantetquisequebantur clamabant dicentes: hosanna, benedictus quivenitinnominedomini. Multitudo enim donec corrupta non fuit, cognovit quod congruum erat: propterquod honorificavit Iesum unusquisque secundum propriam virtutem: unde laudantes ipsum, hymnum leviticum assumpserunt, dicentes hosanna,quodsecundumquosdamidemest quod salvum me fac secundum vero quosdam idem quod hymnus. Aestimo autem primum esse verius, nam inPsalmo
Itgoeson:"andtheythatwentbefore,andtheythat followed,cried,saying,Hosannablessedishethat comethinthenameoftheLord." Theophylact: For the multitude, until it was corrupted,knewwhatwasitsduty,forwhichreason each honoured Jesus according to his own strength.WhereforetheypraisedHim,andtookup the hymns of the Levites, saying, Hosanna,which accordingtosomeisthesameas"saveme,"but according to others means a hymn. Ihowever supposetheformertobemoreprobable,forthere isinthe117thPsalm,"Savenow,Ibeseechthee,
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117, 25 habetur: o domine, salvummefac, quodinHebraicoscriptumesthosanna. Beda: Est autem hosanna verbum Hebraicumcompositumexduobus,corrupto etintegrosalvanamquesivesalvificaapud eosdiciturhosyatveroAnnainteriectioest deprecantis, quomodo apud Latinos est dolentisheu. Hieronymus:Hosannaigitur,idestsalvifica, dicunt,uthominessalventurabeobenedicto, vincenteetvenienteinnominedomini,idest patris sui quoniam filius de patrenomen suscepit,etpaterdefilio.
O Lord," which in the Hebrew is, "Hosanna"[Ps 117:25]. Bede:But"Hosanna"isaHebrewword,madeout oftwo,oneimperfecttheotherperfect.For"save", or "preserve", is in their language, "hosy"but "anna" is a supplicatory interjection, as inLatin, "heu",isanexclamationofgrief.
Pseudo-Jerome: They cry out Hosanna, that is, saveus,thatmenmightbesavedbyHimwhowas blessed, and was a conqueror and came in the name of the Lord, that is, of HisFather,sincethe Father is so called because of the Son,andthe Son,becauseoftheFather. Psuedo-Chrys.,Cat.inMarc.Oxon.:Thusthenthey give glory to God, saying, "Blessed is he that cometh in the name of the Lord."Theyalsobless the kingdom of Christ, saying, "Blessed bythe kingdomofourfather,David,whichcometh." Theophylact:ButtheycalledthekingdomofChrist, thatofDavid,bothbecauseChristwasdescended fromtheseedofDavid,andbecauseDavidmeans amanofastronghand.Forwhosehandisstronger than the Lord's, by which so many and sogreat
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Chrysostomus:SicergodantDeogloriam, dicentes benedictus qui venit in nomine domini. Benedicunt etiam regnum Christi, dicentes benedictum quod venit regnum patrisnostriDavid. Theophylactus: Regnum autem David regnum Christi dicebant, et quiadesemine David Christus descenderat, simulquequia Davidinterpretaturmanufortisquisenimfuit manufortisnisidominus,cuiusmanustotet
taliamiraculaoperataest? Chrysostomus: Unde et multoties prophetae David Christum nuncupant, propteroriginemChristiexDavidsecundum carnem. Beda:LegimusauteminEvangelioIoannis, quia ne facerent eum regem, in montem fugit. Nunc autem ubi passurus Hierosolymam venit, non refugit eos qui se regemnuncupant,utapertedoceretquianon temporalisetterreni,sedaeterniincaelisrex esset imperii, atque ad regnum per contemptum mortis perveniret. Notandum autem quanta sit consonantia turbae cum voce Gabrielis, qui ait: dabit illi dominus Deus sedem David patris sui, utscilicet gentemcuiDavidquondamtemporalisregni gubernacula praebuit, hanc ipse verbiset factisadregnumcaelestevocaret.
miracleswerewrought. Pseudo-Chrys., Cat. in Marc. Oxon.: Wherefore alsotheprophetssooftencall[p.222]Christbythe name of David, on account of the descent accordingtothefleshofChristfromDavid. Bede:NowwereadintheGospelofJohnthatHe fled into a mountain, lest they should make Him their king. Now, however, when He comesto Jerusalem to suffer, He does not shun thosewho callHimking,thatHemightopenlyteachthemthat He was King over an empire not temporal and earthly,buteverlastingintheheavens,andthatthe path to this kingdom was through contemptof death. Observe, also, the agreement of the multitudewiththesayingofGabriel,"TheLordGod willgivehimthethroneofhisfatherDavid"[Luke 1:32]thatis,thatHeHimselfmaycallbywordand deed to a heavenly kingdom the nation towhich Davidoncefurnishedthegovernmentofatemporal rule. Pseudo-Chrys., Cat. in Marc. Oxon.: And further, theygiveglorytoGod,whentheyadd,"Hosannain thehighest,"thatis,praiseandglorybetotheGod ofall,Whoisinthehighest.
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Chrysostomus: Et ulterius dant gloriam Deocumsubdunthosannainexcelsis,idest, hymnusetgloriasituniversorumDeo,quiest inexcelsis.

Hieronymus:Velhosanna,idestsalvifica,in excelsisetimisidest,utiustiaedificenturin ruinam Angelorum, et terreni etsubterranei etiamsalventur.Mysticeautemappropinquat dominusHierosolymae,quaeestvisiopacis: in qua manet fixa immobilisque felicitas, quae, secundum apostolum, est omnium credentium.
Pseudo-Jerome:OrHosanna,thatis,save"inthe highest"aswellasinthelowest,thatis,thatthejust be built on the ruin of Angels, and also that both thoseontheearthandthoseundertheearthshould be saved. In a mystical sense, also, theLord approaches Jerusalem, which is 'the vision of peace,' in which happiness remains fixed and unmoved,being,astheApostlesays,themotherof allbelievers.[Gal4:26] Bede: Bethany again means the house of obedience,becausebyteachingmanybeforeHis Passion, he made for Himself a house of obedienceanditissaidtobeplacedonthemount of Olives, because He cherishes His Churchwith the unction of spiritual gifts, and with the lightof pietyandknowledge.ButHesentHisdisciplestoa hold [ed. note: castellum], which wasoveragainst them, that is, He appointed doctors topenetrate intotheignorantpartsofthewholeworld,into,asit were,thewallsoftheholdplacedagainstthem. Pseudo-Jerome:ThedisciplesofChristarecalled two by two, and sent two by two, since charity impliesmorethanone,asitiswritten,"Woetohim thatisalone."[Eccles4:10]Twopersonsleadthe IsraelitesoutofEgypt:twobringdownthebunchof grapes from the Holy Land, that men inauthority might ever join together activity and knowledge,
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Beda: Bethania autem domus obedientiae dicitur: quia multos ante passionem suam docendo,domumsibiobedientiaeeffecit:et in monte oliveti posita esse dicitur: quia Ecclesiam unctione spiritualium charismatum et scientiae pietatisque luce refovet. Misit autem discipulos incastellum quod contra eos erat hoc est doctoresqui indoctaorbislocaquasicontrapositicastelli moenia evangelizando penetrarent, destinavit. Hieronymus:Binivocantur,etbinimittuntur discipuli Christi: quoniam caritas non consistit cum uno, ut dicitur Eccl.:vaesoli. Duo educunt Hebraeos de Aegypto, duo deportantbotrumdeterrasancta,utsemper praepositiiungantopusetscientiam,etduo mandata de duabus tabulis proferant, et
duobus fontibus abluantur, et de duobus vectibusarcamdominiportent,etinterduos Cherubim Deum cognoscant, spiritu et mentepsallentes.
and bring forward two commandments from the Two Tables, and be washed from two fountains, and carry the ark of the Lord on two poles,and knowtheLordbetweenthetwoCherubim,[p223] andsingtoHimwithbothmindandspirit. Theophylact:Thecolt,however,wasnotnecessary to Him, but He sent for it to shew thatHewould transferHimselftotheGentiles.
Theophylactus: Non autem erat ei necessarius pullus sed eum quaesivit ostendens quod debebat se ad gentilem populumtransferre. Beda: Pullus enim asinae lascivus etliber populum nationum significat, super quem nemo adhuc hominum sedit: quia nemo rationabilium doctorum frenum correctionis, quo vel linguam cohibere a malo vel in arctam vitae viam ire cogeretur, utilia suadendocontulerat. Inveneruntautempullumligatumanteianuam foris, quia populus gentilis ligatus erat vinculis peccatorum suorum ante ianuam fidei,idest,extraEcclesiam. Ambrosius super Lucam: Vel invenerunt eum ligatum ante ianuam: quia extra Christumquicumqueest,forisestinviaqui auteminChristoest,forisnonest.Intransitu, sive in bivio addidit, ubi nullius certa
Bede: For the colt of the ass, wanton and unshackled,denotesthepeopleofthenations,on whomnomanhadyetsat,becausenowisedoctor had, by teaching them the things of salvation,put uponthemthebridleofcorrection,toobligethemto restraintheirtonguesfromevil,ortocompelthem intothenarrowpathoflife. Pseudo-Jerome:But"theyfoundthecolttiedbythe door without," because the Gentile people were boundbythechainoftheirsinsbeforethedoorof faith,thatis,withouttheChurch. Ambrose,inLuc.9,6:Orelse,theyfounditbound before the door, because whosoever is notin Christiswithout,inthewaybuthewhoisinChrist, isnotwithout.Hehasadded"intheway,"or"ina place where two ways meet," where there is no
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possessio,nonpraesepe,nonalimenta,non stabulum.Miseraservituscuivagumiusest: plures enim dominos habet qui unum non habet.Alienialligantutpossideant,istesolvit ut teneat: vehementiora enim dona novit essequamvincula. Beda: Vel recte in bivio stabat, quia non viam certam vitae fideique tenebat, sed plures dubiosque sectarum calles sequebaturerroneus.
certainpossessionforanyman,notstall,norfood, nor stable miserable is his service, whoserights areunfixedforhewhohasnottheoneMaster,has many. Strangers bind him that they may possess him,Christlooseshiminordertokeephim,forHe knowsthatgiftsarestrongertiesthanbonds. Bede: Or else, fitly did the colt stand in aplace wheretwowaysmeet,becausetheGentilepeople didnotholdoninanycertainroadoflifeandfaith, but followed in its error many doubtful pathsof varioussects. Pseudo-Jerome: Or, in a place where tworoads meet, that is, in the freedom of will, hesitating betweenlifeanddeath. Theophylact: Or else, in a place wheretworoads meet, that is, in this life, but it was loosedbythe disciples,throughfaithandbaptism. Pseudo-Jerome:"Butsomesaid,Whatdoye?"as iftheywouldsay,Whocanremitsins?
Hieronymus: Vel in bivio, idest inlibertate arbitrii,dubitansintervitametmortem.
Theophylactus: Vel in bivio, idest invita hac. Solutus est autem a discipulis per Baptismumetfidem. Hieronymus:Quidamautemdicebant:quid facitis?Acsidicerent:quispotestdimittere peccata? Theophylactus: Vel prohibentes sunt Daemones,quibusfueruntapostolifortiores.
Theophylact: Or else, those who preventthemare thedevils,whowereweakerthantheApostles.

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Beda:Velmagistrierrorum,quivenientibus ad salutem gentium doctoribusobsistebant at postquam fidei dominicae potestas apparuitcredentibus,adversariorumquerelis libercredentiumpopulusaddominum,quem corde portaret, adducebatur. Vestimenta autem apostolorum quae illi imponunt,vel doctrina virtutum, vel discretioScripturarum, vel ecclesiasticorum dogmatum varietates intelligi possunt quibus illi cordahominum, ante nuda et frigida, quae Christosessore dignafiantoperiunt. Hieronymus:Velimponuntvestimentasua, idest, stolam primam immortalitatis per Baptismi sacramenta afferunt. Sedit autem Iesussupereum,idestineisregnarecoepit, utnonregnetpeccatuminlascivacarne,sed iustitia et pax et gaudium inspiritusancto. Multiautemstraveruntvestimentasuainvia, sub pedibus pulli asinae. Qui suntpedes, nisiextremiquiportant,quosadiudicandum constituitapostolus?Quietipsi,etsinonsunt dorsum in quo sedit dominus, tamencum militibusaIoanneinstruuntur.
Bede:Orelse,themasteroferror,whoresistedthe teachers,whentheycametosavetheGentilesbut after that the power of the faith of the Lord appeared to believers, the faithful people were freedfromthecavilsoftheadversaries,andwere broughttotheLord,whomtheyboreintheirhearts. ButbythegarmentsoftheApostles,whichtheyput uponit,wemayunderstandtheteachingofvirtues, ortheinterpretationoftheScriptures,orthevarious doctrines of the Church, by which theyclothethe heartsofmen,oncenakedand[p.224]coldandfit themtobecometheseatsofChrist. Pseudo-Jerome: Or else, they put upon it their garments,thatis,theybringtothemthefirstrobeof immortality by the Sacrament of Baptism. "And Jesussatuponit,"thatis,begantoreigninthem, sothatsinshouldnotreignintheirwantonflesh,but righteousness, and peace, and joy in theHoly Ghost. Again, "many spread their garmentsinthe way,"underthefeetofthefoaloftheass.Whatare feet,butthosewhocarry,andtheleastesteemed, whomtheApostlehassettojudge?[1Cor6:4]And thesetoo,thoughtheyarenotthebackonwhichthe Lord sat, yet are instructed by John withthe soldiers. Bede: Or else, many strew their garments inthe way, because the holy martyrs put off from
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Beda: Vel multi vestimenta sua in via sternunt, quia sancti martyres propriae se
sternunt, quia sancti martyres propriae se carnis amictu exuentes, simplicioribus Dei famulis viam suo sanguine parant. Multi etiam vestimenta sua in via sternunt,quia corporasuaperabstinentiamdomant,utDei iter ad montem parent, vel exempla bona sequentibus praebeant. Frondes autem vel ramos de arboribus caedunt quiindoctrina veritatis semina patrum de eorum eloquio capiunt, et haec in via Dei ad auditoris animum venientis, humili praedicatione submittunt.
way, because the holy martyrs put off from themselves the garment of their own flesh,and prepareawayforthemoresimpleservantsofGod with their own blood. Many also strew their garments in the way, because they tametheir bodies with abstinence, that they may preparea way for God to the mount, or may givegood examples to those who follow them. And theycut downbranchesfromthetrees,whointheteaching of the truth cull the sentences of theFathersfrom their words, and by their lowly preachingscatter them in the path of God, when Hecomesintothe soulofthehearer. Theophylact: Let us also strew the way of ourlife withbrancheswhichwecutfromthetrees,thatis, imitate the saints, for these are holy trees,from which, he who imitates their virtues cutsdown branches. Pseudo-Jerome:"Fortherighteousshallflourishas apalmtree,"straitenedintheirroots,butspreading outwidewithflowersandfruitsfortheyareagood odour unto Christ, and strew the way of the commandments of God with their good report. Thosewhowentbeforearetheprophets,andthose whofollowedaretheApostles. Bede: And because all the elect, whetherthose
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Theophylactus: Sternamus et nos viam vitae nostrae, caedentes ramos de arboribus, idest sanctos imitantes: nam arbores sancti sunt, de quibus illeramos caeditquivirtutemimitatureorum. Hieronymus: Iusti enim ut palmaflorebunt, angustiradicibus,latiinfloribusetfructibus, quoniam bonus odor Christi sunt.Sternunt viam mandatorum Dei bona fama. Qui praeibant, prophetae sunt et qui sequebantur,apostoli.
Beda: Et quia omnes electi, sive quiin

Iudaea esse poterant, sive qui nunc in Ecclesia existunt, in mediatorem Dei et hominum crediderunt et credunt qui praeeunt, et qui sequuntur hosanna clamabant. Theophylactus:Sedetquipraeeuntetqui sequunturnostrorumactuumadlaudemsunt Dei: quidam enim in praeterita vitabonum fecerunt initium sequens vero non est ut prior,nequeinlaudemDeifinita.
whowereabletobecomesuchinJudaea,orthose whonowaresuchintheChurch,believedandnow believe on the Mediator between God and man, both those who go before and those who follow criedoutHosanna. Theophylact:Butboththoseofourdeedswhichgo beforeandthosewhichfollowaftermustbedoneto thegloryofGodforsomeintheirpastlifemakea good beginning, but their following life doesnot correspondwiththeirformer,neitherdoesitendto thegloryofGod.[p.225]
Lectio 2 11 : , , . 12 . 13 , ' : . 14 ,
11.AndJesusenteredintoJerusalem, andintothetemple:andwhenHehad looked round about upon all things, and now the eventide was come, He wentoutuntoBethanywiththetwelve. 12. And on the morrow, when they were come from Bethany, He was hungry:13.Andseeingafigtreeafar offhavingleaves,Hecame,ifhaplyHe mightfindanythingthereon:andwhen He came to it, He found nothingbut leavesforthetimeoffigswasnotyet.
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. .
14. And Jesus answered and said unto it, "No man eat fruit of thee hereafter for ever." And Hisdisciples heardit.
Beda: Appropinquante tempore passionis, appropinquarevoluitdominuslocopassionis, utperhocintimaretquiasuaspontemortem subiretundedicituretintroivitHierosolymam in templum. Quod autem ingressuscivitatem primotemplumadiit,formamnobisreligionis quam sequamur praemonstrat, ut cumforte quemlibet locum in quo sit domus orationis intramus, primo ad hanc divertamus. Hoc quoque intelligendum est quod tantae dominus fuerit paupertatis, et ita nulli sit adulatus,utinurbemaximanullumhospitem, nullam invenerit mansionem sed in agerulo parvulo apud Lazarum sororesque eius habitaret: eorum quippe vicus Bethaniaest unde sequitur et circumspectis omnibus, si quis eum hospitio susciperet, cum iam vespera esset hora, exiit in Bethaniamcum duodecim. Non hoc semel fecit sed per omnes quinque dies, ex quo Hierosolymam ascenderat usque ad tempus passionishoc
Bede:AsthetimeofHisPassionapproached,the Lord wished to approach to the place of His Passion, in order to intimate that Heunderwent death of His own accord: wherefore it issaid, "And Jesus entered into Jerusalem, and intothe temple." And by His going to the temple onfirst enteringthecity,Heshewsusbeforehandaform ofreligion,whichwearetofollow,thatifbychance weenteraplace,wherethereisahouseofprayer, we should first turn aside to it. We shouldalso understandfromthis,thatsuchwasthepovertyof the Lord, and so far was He fromflatteringman, thatinsolargeacity,HefoundnoonetobeHis host,noabidingplace,butlivedinasmallcountry placewithLazarusandhissistersforBethanyisa hamletoftheJews.Whereforetherefollows:"And whenHehadlookedroundaboutuponallthings, (that is, to see whether any one would takeHim in,)andnowtheeventidewascome,Hewentout into Bethany with the twelve." Nor didHedothis once only, but during all the five days, fromthe
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ipsum semper agere solebat, ut perdiemin templo doceret, nocte vero exiensmoraretur inmonteoliveti.
timethatHecametoJerusalem,tothedayofHis Passion, He used always to do thesamething duringthedayHetaughtinthetemple,butatnight, HewentoutanddweltinthemountofOlives. It goes on, "And on the morrow, whentheywere comefromBethany,Hewashungry." Chrys., in Matt. Hom., 87: How is it thatHewas hungryinthemorning,asMatthewsays,ifitwere not that by an economy He permitted it toHis flesh? Therefollows,[p.226]"Andseeingafigtreeafar offhavingleaves,Hecame,ifhaplyHemightfind any thing theron." Now it is evident that this expresses a conjecture of the disciples, who thoughtthatitwasforthisreasonthatChristcame tothefigtree,andthatitwascursed,becauseHe found no fruit upon it. For it goeson:"Andwhen Hecametoit,Hefoundnothingbutleavesforthe timeoffigswasnotyet.AndJesusansweredand saiduntoit,Nomaneatfruitoftheehereafterfor ever." He therefore curses the fig tree forHis disciples'sake,thattheymighthavefaithinHim. For He everywhere distributed blessings, and punishednoone,yetatthesametime,itwasright togivethemaproofofHischastisingpower,that
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Sequitur et alia die, cum exiret aBethania esuriit. Chrysostomus in Matth: Qualiter autem mane esuriebat, ut Matthaeus dicit,nisiquia dispensativehoccarnisuaeconcessit?
Sequitur cumque vidisset a longe ficum habentemfolia,venit,siquidforteinveniretin ea. Manifestum est autem, quod hoc secundum suspicionem discipulorum dicitur, qui aestimabant propter hoc Christum ad ficulneam accessisse et propter hoc ficulneamipsammaledictamesse,quodinea fructum non invenit: nam sequitur et cum venissetadeam,nihilinvenitpraeterfolia:non enimerattempusficorum.Etrespondensdixit ei:iamnonampliusinaeternumquisquamex tefructummanducet.Maledicitergoficulneam propter discipulos, ut confidant. Quia enim ubique beneficia tribuebat, nullumque puniebat, oportebat autem eius punitivae
virtutis demonstrationem praebere, ut discerent quia posset etiam Iudaeos persequentessiccarenoluithocdemonstrare in hominibus: unde in planta suaepunitivae virtutispraebuitsignum:undeostenditurquod principaliter propter hoc ad ficulneamvenit, non propter esuriem. Quis enim tam inscius est ut putet quod matutino tempore tali stimularetur esurie? Aut quid est quod impediret eum comedere antequamdomum exiret? Neque potest dici quod visiofructus excitavit in esurie appetitum: non enim erat ficorumtempus.Sedsiesuriebat,curdealio comederenonquaerebat,seddeficufructus antetempustribuerenonvalente?Quaetiam poenaeratdignamficumfructumnonhabere ante tempus? Ideoque ex his sufficienter syllogizari potest, quod propriam volebat demonstrare virtutem, ut non frangerentur animisineiuspassione. Theophylactus:Volensostenderediscipulis quod,sivellet,hosquicrucifixurierantipsum, in momento posset exterminare. Mystice autem dominus introivit in templum, sed rursus exivit, ostendens quod ipsum relinqueretdesertumetinrapinam. Beda: Circumspicit autem omnia corda et
they might learn that He could even causethe persecutingJewstowitherawayHewashowever unwillingtogivethisproofonmen,whereforeHe shewed them on a plant a sign of His power of punishing.ThisprovesthatHecametothefigtree principally for this reason, and not on accountof Hishunger,forwhoissosillyastosupposethatin themorningHefeltsogreatlythepainsofhunger, orwhatpreventedtheLordfromeatingbeforeHe left Bethany? Nor can it be said that thesightof thefigsexcitedHisappetitetohunger,foritwas nottheseasonoffigsandifHewerehungry,why didHenotseekfoodelsewhere,ratherthanfrom a fig-tree which could not yield fruit beforeits time?Whatpunishmentalsodidafigtreedeserve for not having fruit before its time? From allthis then we may infer, that He wished to shewHis power,thattheirmindsmightnotbebrokenbyHis Passion.
Theophylact:WishingtoshewHisdisciplesthatif HechoseHecouldinamomentexterminatethose who were about to crucify Him. In amystical sense,however,theLordenteredintothetemple, but came out of it again, to shew that Heleftit desolate,andopentothespoiler. Bede: Farther, He looks round about upon the
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cum in contradicentibus veritati noninveniat ubicaputreclinet,seceditadfideles,etineis qui obediunt, mansionem fecit: Bethania namquedomusobedientiaedicitur.
heartsofall,andwheninthosewhoopposedthe truth,HefoundnoplacetolayHishead,Heretires tothefaithful,andtakesupHisabodewiththose whoobeyHim.ForBethanymeans,thehouseof obedience. Pseudo-Jerome: He went in the morning to the Jews,andvisitsusintheeventideoftheworld. Bede: Just in the same way as Hespeaks parables, so also His deeds are parables thereforeHecomeshungrytoseekfruitoffthe[p. 227]figtree,andthoughHeknewthetimeoffigs was not yet, He condemns it to perpetual barrenness, that He might shew that theJewish peoplecouldnotbesavedthroughtheleaves,that is,thewordsofrighteousnesswhichithad,without fruit, that is, good works, but shouldbecutdown andcastintothefire.Hungeringtherefore,thatis, desiringthesalvationofmankind,Hesawthefig tree, which is, the Jewish people, havingleaves, or,thewordsoftheLawandtheProphets,andHe soughtuponitthefruitofgoodworks,byteaching them,byrebukingthem,byworkingmiracles,and He found it not, and therefore condemned it.Do thoutoo,unlessthouwouldestbecondemnedby Christinthejudgment,bewareofbeingabarren tree, but rather offer to Christ the fruit ofpiety whichHerequires.
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Hieronymus:ManeautemadIudaeosvenit, atquenosinvesperamundivisitat. Beda: Sicut autem parabolas loquitur, itaet operaturideoesuriensinficufructumquaerit, cuius nondum tempus esse novit, ettamen eam perpetua sterilitate damnavit, ut ostenderet plebem Iudaeorum propter folia, idestverbaiustitiae,quaehabebatsinefructu, idest bono opere, non posse salvari, sed scindi,etinignemmitti.Esuriensergo,idest salutem humani generis desiderans, vidit ficum, idest Iudaeum, habentem folia, idest eloquia legis et prophetarum, et quaesivitin eafructumbonioperis,docendo,corripiendo, miracula faciendo et non invenit, et ideo damnavit. Tu quoque, si non vis damnari a Christo in iudicio, arbor sterilis essecaveto sed potius pauperi Christo fructum pietatis quoindiget,offer.
Chrysostomus: Est autem et aliter dicere, quoddominusantetempusfructumquaesivit inficu,etnoninveniensmaledixitquiaomnes quimandatalegisadimplent,istisuotempore fructificaredicuntursicutestilludmandatum: non moechaberis qui autem non solum non moechatur, sed permanet virgo, quod est magis, virtutibus excedit. Dominus autema perfectis non solum exigit ut virtutes observent,sedsupramandatafructificent.
Chrys.: We may also say, in another sense,that the Lord sought for fruit on the figtreebeforeits time,andnotfindingit,cursedit,becauseallwho fulfil the commandments of the Law, are said to bear fruit in their own time, as, for instance,that commandment, "Thou shalt not commitadultery" but he who not only abstains from adulterybut remains a virgin, which is a greaterthing,excels theminvirtue.ButtheLordexactsfromtheperfect notonlytheobservanceofvirtue,butalsothatthey bearfruitoverandabovethecommandments.
Lectio 3 15 . , , 16 . 17 ,
15. And they come to Jerusalem: and Jesuswentintothetemple,andbeganto castoutthemthatsoldandboughtinthe temple, and overthrew the tables of the moneychangers, and the seats of them thatsolddoves16.Andwouldnotsuffer that any man should carry any vessel through the temple. 17. And Hetaught, saying unto them, "Is it not written, My house shall be called of all nationsthe house of prayer? but ye have made ita denofthieves."18.AndtheScribesand Chief Priests heard it, and soughthow
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. 18 , : , .
they might destroy Him: for theyfeared Him, because all the people was astonishedatHisdoctrine.[p.228]
Beda: Quod maledicendo ficum infructuosam per figuram dominus fecit, hoc idem mox apertius ostendit eiciendo improbos de templo. Ficus enim non peccavit, si ante tempus fructum non habuit sed sacerdotes unde dicitur et veniuntHierosolymametcumintroissetin templum, coepit eicere vendentes et ementesintemplo.Etquidemcredendum est,quodeatantumvendivelemirepererit in templo quae ad ministerium templi necessaria essent. Si ergo ea quaealibi liberegeripoterant,dominusindomosua temporalianegotiagerinonpatitur,quanto magis ea quae nunquam fieri licet,plus caelestisiraemerentur,siinaedibusDeo
Bede: What the Lord had done in figure,whenHe cursed the barren fig tree, He now shews more openly,bycastingoutthewickedfromthetemple.For thefigtreewasnotinfault,innothavingfruitbefore itstime,butthepriestswereblameablewhereforeit is said, "And they come to Jerusalem andJesus wentintothetemple,andbegantocastoutthemthat sold and bought in the temple." Nevertheless, it is probablethatHefoundthembuyingandsellinginthe templethingswhichwerenecessaryforitsministry.If then the Lord forbids men to carry on inthetemple worldlymatters,whichtheymightfreelydoanywhere else, how much more do they deserve agreater portion of the anger of Heaven, who carry oninthe temple consecrated to Him those things,whichare unlawfulwherevertheymaybedone.
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sacratisaguntur? Sequituretmensasnummulariorum. It goes on: "and overthrew the tables of the moneychangers." Theophylact:Hecallsmoneychangers,changersofa particularsortofmoney,forthewordmeansasmall brasscoin. "andtheseatsofthemthatsolddoves"
Theophylactus: Nummularios vocat campsores nummorum: nummus enim genusaerisminutiest. Sequitur et cathedras columbasevertit. vendentium
Beda: Quia spiritus sanctus in columba super dominum apparuit, recte per columbas spiritus sancti charismata designantur. Columba igitur venditur, quando manus impositio, per quam spiritus sanctus recipitur, ad pretium praebetur. Cathedras autem vendentium columbas evertit: quia qui spiritualem gratiam venumdant, vel ante hominesvel anteDeioculossacerdotioprivantur. Theophylactus: Sed et si quis Baptismatisgratiametpuritatemtradiderit Daemoni per peccatum, suamcolumbam vendidit et propter hoc foras detemplo eicitur.
Bede: Because the Holy Spirit appeared overthe Lordintheshapeofadove,thegiftsoftheHolySpirit are fitly pointed out under the name of doves.The Dovethereforeissold,whenthelayingonofhandsby which the Holy Spirit is received is soldforaprice. Again,Heoverturnstheseatsofthemwhoselldoves, becausetheywhosellspiritualgrace,aredeprivedof theirpriesthood,eitherbeforemen,orintheeyesof God.
Theophylact:Butifamanbysinninggivesuptothe devilthegraceandpurityofbaptism,hehassoldhis Dove,andforthisreasoniscastoutofthetemple.
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Sequitur et non sinebat ut quisquam transferretvaspertemplum. Beda: De vasis illis dicit quaemercandi gratiainferebantur.Ceterumabsitutvasa Deodicatadominuseiceretdetemplo,vel introferreprohiberetintemplum:ubifuturi examinis praetendit exemplum quia de Ecclesia repellit reprobos, et ne ultraad interturbandam Ecclesiam intrent,aeterno eos verbere compescit. Sed etpeccata quae cordibus fidelium inerant, divinitus immissa compunctio tollit et ne ultra repetantur,divinaineisgratiaadiuvat.
There follows: "And would not suffer that anyman shouldcarryanyvesselthroughthetemple." Bede: He speaks of those vessels which were carried there for the purpose of merchandise.But God forbid that it should be taken tomean,thatthe Lordcastoutofthetemple,orforbadementobring into it, the vessels consecrated to God forhereHe shewsatypeofthejudgmenttocome,forHethrusts awaythewickedfromtheChurch,andrestrainsthem byHiseverlastingwordfromeveragaincominginto troubletheChurch.Furthermore,sorrow,sentintothe heart from above, takes away from the souls ofthe faithful those sins which were in them, andDivine grace assists them so that they should neveragain committhem. Itgoeson:"AndHe[p.229]taught,sayinguntothem, My house shall be called of all nationsthehouseof prayer." Pseudo-Jerome:[This]accordingtoIsaiah[Isa56:7]. "Butyehavemadeitadenofthieves,"accordingto Jeremiah.[Jer7:11] Bede: He says, "to all nations," not to theJewish nation alone, nor in the city of Jerusalemalone,but
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Sequitur et docebat eos dicens: nonne scriptum est, quia domus mea domus orationisvocabiturcunctisgentibus? Hieronymus: Iuxta Isaiam. Vos autem fecistis speluncam latronum, iuxta Ieremiam. Beda: Omnibus, inquit gentibus, non uni genti Iudaeae, nec in uno Hierosolymae
urbis loco, sed in toto orbe terrarumet nequaquam taurorum et hircorum et arietum,sedorationis. Theophylactus: Speluncam autem latronumtemplumnominatpropterlucrum: genus namque latronum ad lucrum se congregat.Quiaergoillaanimaliaquaead sacrificium oblata erant, causa lucri vendebant,latronesipsosdixit. Ad hoc enim in templo erant, vel utnon dantes corporaliter persequerentur, vel dantes spiritualiter necarent. Templum etiam et domus Dei mens est et conscientia fidelium, quae si in laesione proximi perversas cogitationes profert, quasi in spelunca latrones resident.Ergo mensfideliumspeluncalatronisfitquando relictasimplicitatesanctitatis,illudconatur agerequovaleatproximisnocere. Augustinus de Cons. Evang: Ioannes autem longe diverso ordine hoc narrat unde manifestum est non semel, sed iterumhocesseadominofactumsedillud primum commemoratum a Ioanne, hoc ultimumaceteristribus.
overthewholeworldandhedoesnotsayahouseof bulls,goats,andrams,butofprayer.
Theophylact: Further, He calls the temple, "adenof thieves," on account of the money gained therefor thieves always troop together for gain. Sincethen they sold those animals which were offered in sacrificeforthesakeofgain,Hecalledthemthieves. Bede: For they were in the temple forthispurpose, either that they might persecute with corporalpains those who did not bring gifts, or spirituallykillthose who did. The mind and conscience of the faithfulis also the temple and the house of God, butifitputs forthperversethoughts,tothehurtofanyone,itmay be said that thieves haunt it as adenthereforethe mindofthefaithfulbecomesthedenofathief,when leaving the simplicity of holiness, it plansthatwhich mayhurtothers.
Augustine, de Con. Evan, ii, 67: John, however, relates this in a very different order, wherefore it is manifestthatnotonceonly,buttwice,thiswasdone by the Lord, and that the first time was relatedby John,thelast,byalltheotherthree.
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Theophylactus: Quod etiam est in maiorem redargutionem Iudaeorum: quia cum dominus hoc toties fecerit, ipsi minimesecorrexerunt. Augustinus de Cons. Evang: In hoc etiamMarcusnoneumdemordinemtenet cum Matthaeo, sed quia Matthaeus ita connectit: et relictis illis, abiit forasextra civitatem in Bethaniam unde mane revertentem in civitatem, arbori maledixisse commemorat probabilius creditur ipse potius tenuisse ordinem temporis de vendentibus et ementibus eiectis de templo. Praetermisit ergo Marcus quod prima die factum est, cum intravit in templum, et recordatum interposuit, cum dixisset quod noninvenit aliquid in ficulnea praeter folia quod secundo die factum est, sicut ambo testantur. Glossa: Quem autem effectumcorrectio dominiinministristemplihabuerit,ostendit Evangelista cum subdit quo audito principes sacerdotum et Scribae quaerebant quomodo eum perderent: secundum illud Amos: odio habuerunt corripientem in porta et loquentem
Theophylact: Which also turns to the greater condemnationoftheJews,becausethoughtheLord did this so many times, nevertheless they didnot correcttheirconduct. Augustine, de Con. Evan, ii, 68: In thisagain,Mark doesnotkeepthesameorderasMatthewbecause howeverMatthewconnectsthefactstogetherbythis sentence,"AndHeleftthem,andwentoutofthecity into Bethany," [Matt 21:17] returning fromwhencein the morning, according to his relation,Christcursed the tree, therefore it is supposed with greater probabilitythatheratherhaskepttotheorderoftime, astotheejectionfromthetempleofthebuyersand sellers. Mark therefore passed over what wasdone thefirstdaywhenHeenteredintothetemple,andon rememberingitinsertedit,whenhehadsaidthatHe found nothing on the fig tree but leaves, whichwas doneonthesecondday,asbothtestify.
Gloss: But the Evangelist shews what effect the correction of the Lord had on the ministersofthe temple, when he adds: "and the Scribes and Chief Priestsheardit,andsoughthow[p.230]theymight destroyhim"accordingtothatsayingofAmos:"They hatehimthatrebukethinthegate,andtheyabhorhim that speaketh uprightly." [Amos 5:10] From this
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perfecte abominati sunt. Ab hoc autem tam iniquo proposito ad tempus solo timore retrahebantur: unde subditur timebant enim eum quoniam universa turba admirabatur super doctrina eius. Erat enim docens eos sicut potestatem habens, et non sicut Scribae eorum et Pharisaei,utalibidicitur.
wicked design, however, they were kept back fora timesolelybyfear.Whereforeitisadded,"Forthey fearedHim,becauseallthepeoplewereastonished at His doctrine. For He taught them asonehaving authority,andnotastheScribes"andPharisees,as issaidelsewhere.
Lectio 4 19 , . 20 . 21 , , . 22 , , 23 , , , . 24 , , ,
19.Andwhenevenwascome,Hewent out of the city. 20. And inthemorning, astheypassedby,theysawthefigtree dried up from the roots. 21.AndPeter callingtoremembrancesaithuntoHim, "Master,behold,thefigtreewhichThou cursedst is withered away." 22. And Jesusansweringsaithuntothem,"Have faithinGod.23.ForverilyIsayuntoyou, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea and shallnot doubtinhisheart,butshallbelievethat those things which he saith. 24. Therefore, I say unto you, Whatthings soeveryedesire,whenyepray,believe thatyereceivethem,andyeshallhave
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. 25 , , . 26 (not in most editions)
them. 25. And when ye standpraying, forgive, if ye have ought against any: thatyourFatheralsowhichisinheaven may forgive you your trespasses. 26. Butifyedonotforgive,neitherwillyour Father which is in heaven forgiveyour trespasses."
Hieronymus: Relinquens dominus postse tenebras in Iudaeorum cordibus, ut sol egrediebatur de civitate ad aliam quaeest benevola et obediens: et hoc significatur cum dicitur et cum vespera esset facta, egrediebaturdecivitate.Sedocciditsol,et oritursol:luxenimablataaScribis,lucetin apostolis, unde in civitatem revertitur propter quod subditur et cum mane transirent, scilicet in civitatem euntes, videruntficumaridamfactamaradicibus.
Pseudo-Jerome: The Lord, leaving darkness behindHimintheheartsoftheJews,wentout,as the sun, from that city to another which iswelldisposedandobedient.Andthisiswhatismeant, whenitissaid,"Andwhenevenwas[p.231]come, He went out of the city." But the sun setsinone place,risesinanother,forthelight,takenfromthe Scribes, shines in the Apostles wherefore He returns into the city on which account there is added, "And in the morning, as they passed by, (that is, going into the city,) they saw thefigtree driedupfromtheroot." Theophylact:Thegreatnessofthemiracleappears in the drying up so juicy and green a tree. But though Matthew says that the fig treewasatonce dried up, and that the disciples on seeing it wondered,thereisnoreasonforperplexity,though
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Theophylactus: Quod miraculummagnum videturinhocquodtamhumidametviridem arborem siccaverit. Quamvis autem Matthaeus dicat ficulneam continuo arefactam, et quod videntes discipuli
admiratisunt,nonadmirerissinuncaMarco audis ficum in crastinum arefactamvidisse discipulos: nam sic intelligendum esthoc quod dicitur a Matthaeo, scilicet quodnon statimviderunt,sedincrastinum. Augustinus de Cons. Evang: Intelligitur autemnontuncaruissequandoviderunt,sed continuoquandomaledictaest:nequeenim arescentem,sedpenitusarefactamviderunt acsiceamcontinuoinverbodominiaruisse intellexerunt. Hieronymus: Ficus autem arida a radicibus,synagogaestaCainetaceteris, a quibus omnis sanguis ab Abel usquead Zachariamrequiritur. Beda:Aradicibusautemarefactaestficus, ut ostenderetur gens impia non adtempus vel ex parte corripienda externorum incursibus, et per poenitentiam liberanda, sicut saepe factum est sed aeterna damnatione ferienda. Vel arefacta est a radicibus, ut ostendatur non solumhumano extrinsecus,seddivinointusfavorefunditus destituenda:nametvitamperditincaelis,et patriaminterris.
Mark now says, that the disciples saw thefigtree drieduponthemorrowforwhatMatthewsaysmust be understood to mean that they did not seeitat once,butonthenextday.
Augustine,deCon.Evan,ii,68:Themeaningisnot that it dried up at the time, when theysawit,but immediatelyafterthewordoftheLordfortheysaw it,notbeginningtodryup,butcompletelydriedup and they thus understood that it had withered immediatelyafterourLordspoke. Pseudo-Jerome:Nowthefigtreewitheredfromthe rootsisthesynagoguewitheredfromCain,andthe rest, from whom all the blood from Abel up to Zechariahisrequired. Bede: Further, the fig tree was dried upfromthe rootstoshewthatthenationwasimpiousnotonly foratimeandinpart,andwastobesmittenforever, not merely to be afflicted by theattacksofnations fromwithoutandthentobefreed,ashadoftenbeen doneorelseitwasdriedupfromtheroots,toshew thatiswasstrippednotonlyoftheexternalfavourof man,butaltogetherofthefavourofheavenwithinit for it lost both its life in heaven,anditscountryon earth.
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Hieronymus: Petrus autem agnoscit aridametabscissamradicem,cuisuccedit oliva fructifera, pulchra vocata a domino unde SequituretrecordatusPetrusdixitei:Rabbi, ecceficuscuimaledixisti,aruit.
Pseudo-Jerome: Peter perceives the dry root, which is cut off, and has been replaced by the beautifulandfruitfulolive,calledbytheLord.
Wherefore it goes on: "And Peter calling to remembrance saith unto Him, Master, behold, the figtreewhichThoucursedstiswitheredaway." Chrys.: The wonder of the disciples was the consequence of imperfect faith, for this wasno great thing for God to do since then they didnot clearlyknowHispower,theirignorancemadethem break out into wonder. And therefore itisadded, "AndJesusansweringsaithuntothem,Havefaithin God.ForverilyIsayuntoyou,Thatwhosoevershall say unto this mountain," &c. That [p.232]isThou shalt not only be able to dry up a tree,butalsoto changeamountainbytheycommandandorder.
Chrysostomus: Quod autem Petrusetalii discipulimiratisunt,noneratperfectaefidei: nonenimmagnumerathocDeo.Quiaergo nonmanifestenoveranteiusvirtutem,eorum ignorantia fecit eos in admirationem prorumpereetideosubdituretrespondens Iesusaitillis:habetefidemDei.Amendico vobis,quiaquidixerithuicmonti,etc.quasi dicat: non solum lignum siccare poteritis, sed et montem iussu ac praecepto transmutare. Theophylactus: Mirare autem divinam misericordiam, qualiter nobis appropinquantibus ad eum per fidem, miraculorum virtutem condonat, quam ipse possidet per naturam, intantum ut etiam montestransmutarepossimus.
Theophylact: Consider the Divine mercy, how it confers on us, if we approach Him in faith, the powerofmiracles,whichHeHimselfpossessesby nature, so that we should be able eventochange mountains.
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Beda: Solent autem gentiles qui contra Ecclesiam maledicta scripsere, improperare nostris, quia non habuerunt plenam fidem Dei, qui numquam montes transferre potuerunt. Quibusrespondendum est, non omnia scripta esse quae in Ecclesiasuntgestasicutetdefactisipsius ChristiScripturatestatur.Fieriautempotuit, sinecessitasidfieripoposcissetquomodo factum legimus precibus beati patris Gregorii Neocaesareae Ponti antistitis,viri meritis et virtutibus eximii, ut mons interra tantum loco cederet, quantum incolae civitatisopushabebant. Chrysostomus: Vel aliter. Sicut ficumnon proptersesiccavit,sedinsignumIerusalem ad arefactionem perventurae, et ad demonstrationem virtutis suae sic intelligendum est et de promissione quae est circa montem quamvis huiusmodi transmutatio non sit impossibilissecundum Deivirtutem. Hieronymus: Christus igitur qui est mons crescensdelapideabscissosinemanibus, tollitur et mittitur in mare, quandoapostoli dicuntdigne:transferamuradgentesalteras, quia vos indignos iudicastis audiendi
Bede:TheGentiles,whohaveattackedtheChurch, are in the habit of objecting to us, that we have neverhadfullfaithinGod,forwehaveneverbeen able to change mountains. It could, however,be done,ifnecessitycalledforit,asoncewereadthat it was done by the prayers of the blessed Father Gregory of Neocaesarea, Bishop of Pontus, by whichamountainleftasmuchspaceofgroundfor theinhabitantsofacityastheywanted.
Chrys.:Orelse,asHedidnotdryupthefigtreefor its own sake, but for a signthatJerusalemshould cometodestruction,inordertoshewHispower,in thesamewaywemustalsounderstandthepromise concerning the mountain, though a removal ofthis sortisnotimpossiblewithGod.
Pseudo-Jerome: Christ then who is themountain, whichgrewfromthestone,cutoutwithouthands,is takenupandcastintothesea,whentheApostles with justice say, Let us turn ourselves toother nations, [Acts 13:46] since ye judgedyourselves
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verbumDei. Beda: Vel quia montis nomine Diabolus significatur propter superbiam, mons ad praeceptum eorum qui fortes sunt infide, tollitur de terra et in mare proicitur, cum praedicantibus verbum Dei doctoribus sanctis, immundus spiritus abeorumcorde repellitur,quiadvitamsuntpraeordinatietin turbulentis amarisque infidelium mentibus vesaniam suae tyrannidis exercere permittitur: in quos tanto acrius desaevit, quantoampliussedoletalaesionepriorum fuissedepulsum. Sequitur propterea dico vobis: omniaquae orantes petitis, credite quia accipietis et evenientvobis. Theophylactus:Quienimexaffectucredit, manifestum est quod in Deum erigit cor suum, et illi coniungitur, et certificatur cor eiuscalefactum,quasisuampetitionemiam consecutum:quodquidemintelligibileestei qui passus est hoc. Et mihiquidemvidetur illos hoc pati qui mensuram et modum attendunt: propter hoc dominus dicit,quod omniaaccipietisquaecumquefidepetieritis.
unworthyofhearingthewordofGod. Bede: Or else, because the devil is oftenon account of his pride called by the name of a mountain, this mountain, at the commandofthose who are strong in the faith, is taken up fromthe earth and cast into the sea, whenever, at the preaching of the word of God by theholydoctors, the unclean spirit is expelled from the hearts of thosewhoarefore-ordainedtolife,andisallowed to exert the tyranny of his power overthetroubled andembitteredsoulsofthefaithless.Atwhichtime, heragesthemorefiercely,themorehegrievesat beingturnedawayfromhurtingthefaithful. It goes on: "Therefore I say unto you, Whatthings soever ye desire, when ye pray, believe thatye receivethem,andyeshallhavethem." Theophylact: For whosoever sincerely believes evidently lifts up his heart to God, andisjoinedto Him, and his burning heart feels sure that he has received what he asked for, which he whohas experienced will understand and those persons appeartometoexperiencethis,whoattendtothe measure and the [p. 233] manner oftheirprayers. For this reason the Lord says, "Ye shallreceive whatsoeveryeaskinfaith"forhewhobelievesthat
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QuienimcreditsetotumdisponiaDeo,cum lacrymisintercedens,etquasidominipedes in oratione tenere se cogitans, quaeiuste postulat consequetur. Vis autem et aliter quaepetisaccipere?Dimitte,siquidcontra te peccaverit frater tuus et hoc estquod subditur et cum stabitis ad orandum, dimittite, si quid habetis adversusaliquem, ut et pater vester qui in caelisestdimittat vobispeccatavestra. Hieronymus: Septem versus orationis dominicaeMarcussuomoreinunaoratione comprehendit. Is autem cui dimissa sunt omniapeccata,quidampliusrogabitnisiut perseveretineoquodobtinuit? Beda: Notanda est autem distinctio deprecantium: qui perfectam habet fidem, quae per dilectionem operatur, ille orando vel etiam iubendo potest transferremontes spirituales,quomodofecitPaulusdeElyma magoquiverotantaevestigiumperfectionis necdum conscendere queunt, postulentsibi peccata dimitti, et impetrabunt, si tamenin sepeccantibusaliisprimoipsidimittant.Sin autem hoc facere contemnunt, nonsolum orando virtutes facere, sed nec suorum possunt veniam consequi peccatorum et
he is altogether in the hands of God, and interceding with tears, feels that he asitwerehas hold of the feet of the Lord in prayer, heshall receivewhathehasrightlyaskedfor.Again,would you in another way receive what you askfor? Forgive your brother, if he has in any way sinned againstyouthisisalsowhatisadded:"Andwhen ye stand praying, forgive, if ye haveoughtagainst any: that your Father also which is inheavenmay forgiveyouyourtrespasses." Pseudo-Jerome: Mark has, as he is wont, expressedsevenversesoftheLord'sprayerinone prayer.Butwhatcanhe,whosesinsareallforgiven, require more, save that he may persevereinwhat hasbeengranteduntohim. Bede: But we must observe that there is a difference in those who pray he whohasperfect faith, which worketh by love, can by hisprayeror even his command remove spiritualmountains,as PauldidwithElymasthesorcerer.Butletthosewho are unable to mount up to such a height of perfection pray that their sins should beforgiven them, and they shall obtain what they pray for, provided that they themselves first forgivethose who have sinned against them. If however they disdain to do this, not only shall theybeunableto performmiraclesbytheirprayers,buttheyshallnot
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hoc est quod subditur quod si vos non dimiseritis,necpatervesterquiincaelisest dimittetvobispeccatavestra.
evenbeabletoobtainpardonfortheirsins,whichis implied in what follows "But if ye do notforgive, neither will your Father which is in heavenforgive yourtrespasses."
Lectio 5 27 . 28 , 29 , , , : 30 . 31 , , , , [] 32 , ,
27.AndtheycomeagaintoJerusalem: and as He was walking inthetemple, there come to Him the chief priests, and the scribes, and the elders, 28. And say unto Him, "By whatauthority doestthouthesethings?andwhogave theethisauthoritytodothesethings?" 29.AndJesusansweredandsaidunto them, "I will also ask of you one question,andanswerme,andIwilltell youbywhatauthorityIdothesethings. 30. The baptism of John, was itfrom heaven, or of men? answer me." [p. 234] 31. And they reasoned with themselves, saying, If we shall say, Fromheavenhewillsay,Whythendid yenotbelievehim?32.Butifweshall say,Ofmentheyfearedthepeople:for all men counted John, that he was a prophetindeed.33.Andtheyanswered and said unto Jesus, We cannottell.
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. 33 , . , .
And Jesus answering saith untothem, "NeitherdoItellyoubywhatauthorityI dothesethings."
Theophylactus: Quia dominus de templo eiecerat eos qui templum quasi tabernam rerum venalium faciebant, irati fuerant: ideo acceduntutinterrogentettententundedicitur et veniunt rursus Hierosolymam. Et cum ambularet in templo, accedunt ad eum summisacerdotesetScribaeetseniores,et dicunt ei: in qua potestate haec facis?Et quisdedittibihancpotestatemutistafacias? Quasi dicant: quis es tu qui talia facis? Numquiddoctoremteconstituisetteordinas principemsacerdotum? Beda: Et quidem quando dicunt in qua potestate haec facis? De Dei dubitant potestate et subintelligi volunt Diaboliesse quod facit addentes quoque quis dedit tibi hanc potestatem? Manifestissime Deifilium negant, quem putant non suis sedalienis viribussignafacere.
Theophylact: They were angry with the Lord,for havingcastoutofthetemplethosewhohadmade itaplaceofmerchandize,andthereforetheycome uptoHim,toquestionandtemptHim.Whereforeit is said: "And they come again toJerusalem:and as He was walking in the temple, therecometo Him the Chief Priests, and the Scribes, andthe elders,andsayuntoHim,Bywhatauthoritydoest thouthesethings?andwhogavetheeauthorityto dothesethings?"Asiftheyhadsaid,Whoartthou thatdoestthesethings?Dostthoumakethyselfa doctor,andordainthyselfChiefPriest? Bede: And, indeed, when they say, "Bywhat authority doest thou these things," they doubtits being the power of God, and wish it to be understoodthatwhatHedidwasthedevil'swork. When they add also, "Who gave thee this authority,"theyevidentlydenythatHeistheSonof God,sincetheybelieveHeworksmiracles,notby
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Hisownbutbyanother'spower. Theophylactus: Haec autem dicebant, credentesipsuminiudicationemreducereut sidiceret:inpotestatemea,ipsumtenerent siautemdiceret:inpotestatealterius,abeo discedere populum procurarent, qui ipsum Deum esse credebant. Dominus vero illos interrogat de Ioanne, non frustra, neque sophistice, sed quia de eo Ioannes perhibuerat testimonium unde sequitur ille autemrespondensaitillis:interrogabovoset ego. Theophylact: Further, they said this, thinking to bringHimtojudgment,sothatifHesaid,bymine ownpower,theymightlayholduponHimbutifHe said,bythepowerofanother,theymightmakethe peopleleaveHim,fortheybelievedHimtobeGod. But the Lord asks them concerning John, not without a reason, nor in a sophisticated way,but because John had borne witness of Him. Whereforetherefollows:"AndJesusansweredand saiduntothem,Iwillalsoaskofyouonequestion, andanswerme,andIwilltellyoubywhatauthorityI dothesethings.ThebaptismofJohn,wasitfrom heaven,orofme?answerme." Bede: The Lord might indeed have [p. 235] confuted the cavils of his tempters by adirect answer, but prudently puts them a question, that theymightbecondemnedeitherbytheirsilenceor their speaking, which is evident from whatis added, "And they reasoned with themselves, saying, If we shall say, From heaven he willsay, Why then did ye not believe him?" As ifHehad said, He whom you confess to have had his prophecy from heaven bore testimony ofMe,and ye have heard from him, by what authority Ido thesethings.
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Beda: Poterat quidem dominus, aperta responsione, tentatorum calumnias confutaresedprudenterinterrogat,utsuovel silentio vel sententia condemnentur: quod apparetexeoquodsubdituratillicogitabant secum, dicentes: si dixerimus: de caelo, dicet nobis: quare ergo non creditis ei? Quasi dicat: quem confitemini de caelo habuisse prophetiam, mihi testimonium perhibuit,etabilloaudistisinquaistafacio potestate.
Sequitursidixerimus:exhominibus.Viderunt ergo, quodlibet horum respondissent, in laqueumsecasuros,timenteslapidationem, sed magis timentes veritatisconfessionem unde sequitur et respondentes dicuntIesu: nescimus. Hieronymus:Delucernainvidiobscurantur unde dicitur: paravi lucernam Christomeo inimicoseiusinduamconfusione.
Itgoeson:"Butifweshallsay,Ofmentheyfeared the people." They saw then that whatever they answered, they should fall into a snarefearingto bestoned,theyfearedstillmoretheconfessionof the truth. Wherefore it goes on: "And they answeredandsaiduntoJesus,Wecannottell." Pseudo-Jerome:TheyenviedtheLamp,andwere inthedark,whereforeitissaid,"Ihaveordaineda lamp for mine anointed his enemies willIclothe withshame."[Ps131:17-18] There follows: "And Jesus answering saith unto them, Neither do I tell you by what authorityIdo thesethings." Bede: As if He had said, I will not tell youwhatI know, since ye will not confess what yeknow. Further,wemustobservethatknowledgeishidden fromthosewhoseekit,principallyfortworeasons, namely, when he who seeks for it eitherhasnot sufficientcapacitytounderstandwhatheseeksfor, or when through contempt for the truth, orsome otherreason,heisunworthyofhavingthatforwhich heseeksopenedtohim.
Sequitur respondens Iesus, ait illis:neque egodicovobisinquapotestatehaecfaciam.
Beda:Quasidicat:nonvobisdicoquodscio, quia non vultis fateri quod scitis. Notandum autem, quod duas ob causas maxime scientia veritatis est occultanda quaerentibus scilicet cum is qui quaeritaut minus capax est ad intelligendum quod quaerit aut contemptu veritatis, autaliquo alio indignus est cui debeat aperiri quod quaerit.
Caput 12

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Lectio 1 1 , , , , . 2 , : 3 . 4 : . 5 , , , . 6 , : . 7 : , . 8 , . 9 [] ,
1.AndHebegantospeakunto them by parables. "A certain manplantedavineyard,andset an hedge about it, and dug a placeforthewinefat,andbuilta tower, and let it out to husbandmen,andwentintoafar country.2.Andattheseasonhe sent to husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.3.Andtheycaughthim, andbeathim,andsenthimaway empty.4.Andagainhesentunto themanotherservantandathim they cast stones, andwounded him in the head, and senthim awayshamefullyhandled. 5. And again he sent another and him they killed, and many othersbeatingsome,andkilling some. 6. Having yet therefore one son, his well-beloved, he sent him also last unto them, saying, 'They will reverence my son.' 7. But those husbandmen
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. 10 , , : 11 , 12 , , . .
saidamongthemselves,'Thisis the heir come, let us kill him, and the inheritance shall be ours.'8.Andtheytookhim,and killed him, and cast him out of the vineyard. 9. What shall thereforethelordofthevineyard do?hewillcomeanddestroythe husbandmen, and will give the vineyarduntoothers.[p.237]10. And have ye not read this Scripture 'The stone which the builders rejected is becomethe headofthecorner:11.Thiswas the Lord's doing, and it is marvelous in our eyes?' " 12. And they sought to lay holdon Him, but feared the people:for they knew that He had spoken the parable against them: and theyleftHim,andwenttheirway.
Glossa:Postquamdominusprudentiinterrogatione tentatorum ora concluserat, consequenter eorum malitiam parabolice demonstrat unde dicitur et coepitinparabolisloqui:vineampastinavithomo.
Gloss:AftertheLordhadclosedthemouths ofHistemptersbyawisequestion,Henext shews their wickedness in a parable. Wherefore it is said: "And He began to
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speakuntothembyparable.Acertainman plantedavineyard." Hieronymus: Homo Deus pater dicitur humano affectu vinea domus Israel est sepisestcustodia Angelorum lacus est lex turristemplumagricolae sacerdotes. Pseudo-Jerome:GodtheFatheriscalleda manbyahumanconception.Thevineyardis the house of Israel the hedge is the guardianship of Angels the winefat is the law, the tower is the temple, and the husbandmen,thepriests. Bede,inMarc.,3,42:Orelse,thehedgeis thewallofthecity,thewinefatisthealtar,or those winefats, by which three psalms receivetheirname. Theophylact:Or,thehedgeisthelaw,which prohibitedtheirminglingwithstrangers. Therefollows:"Andwentintoafarcountry." Bede: Not by any change of place, butHe seemed to go away from thevineyard,that He might leave the husbandmen toacton theirownfreewill. Itgoeson:"Andattheseasonhesenttothe husbandmen a servant, that he might
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Beda:Velsepismurusesturbis,lacussivetorcular altare, aut illa torcularia quorum tres Psalmi praenotanturtitulo.
Theophylactus: Vel sepis est lex, prohibenseos alienigeniscommisceri. Sequituretperegreprofectusest. Beda:Nonlocimutationesedabirevideturavinea, utvinitoribusliberumoperandiarbitriumderelinquat.
Sequituretmisitadagricolasintemporeservum,ut abagricolisacciperetdefructuvineae.
receivefromthehusbandmenofthefruitof thevineyard." Hieronymus:Servimissiprophetae,fructusvineae obedientiaest.Deprophetisaliicaesi,aliivulnerati: aliioccisisuntundesequiturquiapprehensumeum cecideruntetdimiseruntvacuum. Pseudo-Jerome: The servants who were sent were the prophets, the fruit of the vineyardisobediencesomeoftheprophets were beaten, others wounded,othersslain. Whereforeitgoeson:"Andtheycaughthim, andbeathim,andsenthimawayempty." Bede:Bytheservantwhowasfirstsentwe mustunderstandMoses,buttheybeathim, and sent him away empty, because"they angeredMosesinthetents."[Ps106:6] Therefollows:"Andagainhesentuntothem another servant, and they wounded himin the head, and sent him away shamefully handled." This other servant means David and the other Psalmists, but theywounded Himintheheadandshamefullyhandledhim, because they despised the songs ofthe Psalmists, [p. 238] and rejected David himself, saying, "What portion have wein David?"[1Kings12,16] It goes on: "And he sent another and him theykilled,andmanyothersbeatingsome,
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Beda: Servus qui primo missus est, ipselegifer Moyses intelligitur. Sed caesum eum dimiserunt vacuum:irritaveruntenimMoysenincastris.
Sequitur et iterum misit ad illos alium servum,et illum in capite vulneraverunt et contumeliis affecerunt. Servus alter David regem et ceteros Psalmistassignificatsedhuncaffectumcontumeliis incapitevulneraverunt,quiaPsalmistarumcarmina parvipendentes,ipsumDavidabiecerunt,dicentes: quaenobisparscumDavid?
Sequituretrursusaliummisit,etillumocciderunt,et plures alios, quosdam caedentes, alios vero

occidentes. Tertium cum suis sociis servum, prophetarum chorum intellige sed quem prophetarum non sunt persecuti? His sanetribus servorum gradibus, omnium sub lege doctorum figuram posse comprehendi dominus alibi pronuntiat, dicens: quoniam necesse est impleri omnia quae scripta sunt in lege et prophetis et Psalmisdeme.
and killing some." By the third servantand hiscompanions,understandthebandofthe prophets.Butwhichoftheprophetsdidthey not persecute? In these three kinds of servants, as the Lord Himself elsewhere pronounces,maybeincludedinafigureall the doctors under the law, when Hesays, "that all things must be fulfilled whichwere written in the Law of Moses, and inthe Prophets, and in the Psalms, concerning Me."[Luke24:44] Theophylact: Or else, by the first servant, understandtheprophetswholivedaboutthe timeofElias,forZedekiahthefalseprophet beat Micaiah [2 Chron. 18:23] andbythe second servant whom they wounded inthe head, that is, evil entreated, we may understandtheprophetswholivedaboutthe time of Hosea and Isaiah but bythethird servant understand the prophets who flourished about the time of Daniel and Ezekiel. Itgoeson:"Havingyetthereforeoneson,his well-beloved, he sent him also last unto them,saying,Perchancetheywillreverence myson."
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Theophylactus: Vel aliter. Per primum servum intellige prophetas qui circa tempus Eliaefuerunt: quoniam Michaeam verberavit Sedechias pseudopropheta secundum vero servum, quemin capitevulneraverunt,idestaffeceruntiniuria,intellige prophetasquifueruntcircatempusOseaeetIsaiae tertium vero servum intellige prophetas quifuerunt circatempusDanielisetEzechielis.
Sequitur adhuc ergo unum habens filium carissimum, et illum misit ad eos novissimum, dicens:quiafortereverebunturfiliummeum.
Hieronymus: Filius carissimus et novissimus, unigenitusest.Quodautemdicitreverebunturfilium meum,perironiamhocdicitur.
Pseudo-Jerome: The well-beloved sonand thelastistheOnly-begottenandinthatHe says, "They will reverence my son," He speaksinirony. Bede:Orelse,thisisnotsaidinignorance, butGodissaidtodoubt,thatfreedomofwill maybelefttoman. Theophylact: Or else, He said this notas thought He were ignorant of what wasto happen, but to shew what it was right and fitting that they should do. "But those husbandmensaidamongstthemselves,This is the heir, come, let us kill him, andthe inheritancewillbeours." Bede:TheLordprovesmostclearlythatthe chiefsoftheJewsdidnotcrucifytheSonof Godthroughignorance,butthroughenvyfor theyunderstoodthatthiswasHetowhomit was said, "I will give thee the heathenfor thine inheritance." [Ps 2:8] But these evil husbandmen strove to seize upon it by slaying Him, when the Jews crucifyingHim triedtoextinguishthefaithwhichisbyHim, and rather to bring forward their own righteousness which is by the Law, and to
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Beda: Vel aliter. Quod ait quia fortereverebuntur filiummeum,nondeignorantiavenitsedambigere diciturDeus,utliberavoluntashominireservetur. Theophylactus: Vel aliter. Non ignorans quod futurum erat, hoc dixit sed ostendens quiderat decens et congruum eos operari. Coloni autem dixerunt ad invicem: hic est heres venite, occidamuseumetnostraerithereditas.
Beda: Manifestissime dominus probat, Iudaeorum principes non per ignorantiam, sed per invidiam crucifixissefiliumDei.Intellexeruntenimhuncesse cuidictumest:dabotibigenteshereditatemtuam. Hanc occisionem eius mali coloni praeripere moliebantur, cum crucifigentes eum Iudaei,fidem quaepereumest,extinguere,etsuammagisquae ex lege est iustitiam praeferre, ac gentibus imbuendisconabanturinserere.
thrust it on the nations, and to imbuethem withit. Sequitur et apprehendentes eum, occiderunt et eieceruntextravineam. Theophylactus: Scilicet extra Ierusalem: extra civitatemquippecrucifixusestdominus. Hieronymus: Vel eiecerunt eum extra vineam, idest extra plebem, dicentes: Samaritanus es et Daemoniumhabes. Vel quia quantum in se erat, ex suis eumfinibus excludentes,gentibussuscipiendumdederunt. Therefollows:"Andtheytookhim,andkilled him,andcasthimoutofthevineyard." Theophylact: That is, withoutJerusalem,for theLordwascrucifiedoutofthecity. Pseudo-Jerome:Orelse,theycaseHimout of [p. 239] the vineyard, that is, outofthe people, saying "Thou art a Samaritan,and hastadevil."[John8:48] Bede: Or, as far as in them lay,theycast Himoutoftheirownborders,andgaveHim up to the Gentiles that they might receive Him. Therefollows:"WhatthenwilltheLordofthe vineyarddo?hewillcomeanddestroythose husbandmen, and give the vineyard unto others." Augustine, de Con Evan, ii, 70:Matthew indeed subjoins that they answered and said, "He will miserably destroy those wickedmen,"[Matt21:41]whichMarkhere
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Sequitur quid ergo faciet dominusvineae?Veniet, etperdetcolonos,etdabitvineamaliis.
Augustinus de Cons. Evang: Et quidem Matthaeus illos respondisse subiungit, atque dixisse: malos male perdet, quod Marcus hic non ab ipsis responsum esse commemorat, sed
dominum post interrogationem suam ipsum sibi quodammodo respondisse. Sed facile potest intelligi vel illorum vocem ita subiunctam ut non interponeretur:illiresponderunt,aut:illidixerunt,sed tamen intelligeretur aut ideo responsionemistam dominopotiusattributam,quiacumverumdixerunt, etiamdeillishocipserespondit,quiveritasest.
sayswasnottheiranswer,butthattheLord after putting the question, as it were answered Himself. But we may easily understand either that their answer was subjoined without the insertion of, "they answered,"or"theysaid,"whichatthesame timewasimpliedorelse,thattheiranswer, being the truth, was attributed totheLord, since He also Himself gave this answer concerningthem,beingtheTruth. Theophylact:TheLordofthevineyardthenis theFatheroftheSonwhowasslain,andthe Son Himself is He who was slain, whowill destroy those husbandmen, by givingthem up to the Romans, and who will givethe peopletootherhusbandmen,thatis,tothe Apostles. Read the Acts of the Apostles, and you will find three thousand, andfive thousandonasuddenbelievingandbearing fruittoGod. Pseudo-Jerome: Or else, the vineyard is given to others, that is, to thosewhocome from the east, and from thewest,andfrom the south, and from the north, andwhosit downwithAbraham,Isaac,andJacobinthe kingdomofheaven.
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Theophylactus:Dominusergovineaeestpaterfilii interempti, et ipse filius interemptus, qui perdet colonos, tradens ipsos Romanis etpopulumdabit aliis colonis, id est apostolis. Perlegas actus apostolorum,etinveniestriamilliaetquinquemillia repentecredentiumetfructificantiumDeo.
Hieronymus:Veldaturvineaaliis,idestaboriente, etoccidente,etAustroetabAquilonevenientibus, et recumbentibus cum Abraham, Isaac et Iacobin regnoDei.
Beda: Hoc autem ita divinitus fuisseprocuratum propheticostatimaffirmavitexemplo,subiciensnec Scripturam hanc legistis: lapidem quem reprobaverunt aedificantes, hic factus est incaput anguli? Quasi dicat: quomodo implebitur haec prophetia, nisi quia Christus a vobisreprobatuset occisus, traditus est gentibus praedicandus, ut quasi lapis angularis duos populos condat in semetipsum, atque ex utroque populo unam sibi fidelium civitatem, unum templum aedificet? Eosdem enim synagogae magistros, quossupra colonos dixerat, nunc aedificantes appellat: quia subditam sibi plebem ad ferendos vitae fructus quasivineamvidebanturexcolereipsiquoquehanc Deo inhabitatore dignam quasidomumconstruere atqueornarepraecipiebantur.
Bede: But that this was done by Divine interposition He affirms, by immediately afterwards adding, "And have ye notread thisScripture,Thestonewhichthebuilders refused is become the headstone in the corner?" As if He had said, how isthis prophecy to be fulfilled, save inthatChrist, being rejected and slain by you, is tobe preachedtotheGentiles,whowillbelieveon Him? Thus then as a corner stone, Hewill foundthetwopeopleonHimself,andofthe twopeoplewillbuildforHimselfacityofthe faithful, one temple. For the masters ofthe synagogue, whom He had just called husbandmen, He now calls "builders", becausethesamepersons,whoseemedto cultivateHispeople,thattheymightbearthe fruits of life, like a vineyard, werealso commanded to construct and adorn this people,tobe,asitwere,ahouseworthyto haveGodforitsinhabitant. Theophylact: The [p. 240] stone thenwhich thebuildersrefused,thesamehasbecome the head-stone of the corner, that is,ofthe Church. For the Church is, as it were,the corner, joining together Jews andGentiles andthiscornerhasbeenmadebytheLord, and is wonderful in our eyes, that is,inthe
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Theophylactus: Lapis ergo quem reprobaverunt doctores, hic factus est in caput anguli, idest in caput Ecclesiae: angulus namque Ecclesia est, quasi coniungens Iudaeos et gentiles:hicangulus, scilicet Ecclesia, a domino factus est, et est mirabilis in oculis nostris, scilicet fidelium:namab infidelibusmiraculisdetrahitur.Mirabilisquidemest
Ecclesia quasi miraculis sistens, domino cooperante apostolis, et sermonem confirmante sequentibussignisethocestquoddicituradomino factumestistud,etestmirabileinoculisnostris.
eyes of the faithful for miracles meetwith detraction from the faithless. The Church indeed is wonderful, as it were restingon wonders, for the Lord worked with the Apostles, and confirmed the word with signs.Andthisiswhatismeant,whenitis said, "This was the Lord's doing, and it is marvellousinoureyes." Pseudo-Jerome:Thisrejectedstone,which isbornebythatcornerwherethelamband thebreadmetinthesupper,endingtheOld and beginning the New Testament, does thingsmarvellousinoureyes[Ps118:23]as thetopaz. Bede: But the Chief Priests shewedthat those things which the Lord had spoken weretruewhichisprovedfromwhatfollows: "Andtheysoughttolayholdonhim"forHe Himself is the heir, whose unjust deathHe said was to be revenged by theFather. Again,inamoralsense,eachofthefaithful, whentheSacramentofBaptismisintrusted tohim,receivesonhireavineyard,whichhe istocultivate.Buttheservantsenttohimis evilintreated,beaten,andcastout,whenthe wordisheardbyhimanddespised,or,what isworse,evenblasphemedfurther,hekills,
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Hieronymus: Vel aliter. Hic lapis reprobus,quem gestat angulus coniungens in coena agnum cum pane, finiens vetus, novum inchoanstestamentum, praestatmirainoculisnostris,uttopazion.
Beda: Principes autem sacerdotum ostendebant veraessequaedominusdixeratquodpatetexhoc quodsubdituretquaerebanteumtenere.Ipseenim est heres, cuius iniustam necem dicebat esse vindicandam a patre. Moraliter autem cuique fideliumcummysteriumBaptismicommittitur,quasi vinea quam excolat locatur. Sed missus servus contumeliis affectus vel caesus eicitur,cumsermo auditus vel contemnitur, vel, quod peiusest,etiam blasphematur. Missum insuper heredem,quantum inseest,occiditquifiliumDeiconculcavit.Perdito malo cultore, vinea datur alteri, cum donogratiae, quod superbus sprevit, humilis quisqueditabitur.
Sedhocquodprincipessacerdotummanummittere quaerentes in Iesum, timore turbae retinentur, quotidie geritur in Ecclesia, cum quilibet solo nomine frater eam quam non diligitecclesiasticae fidei et pacis unitatem, propter cohabitantium fratrum bonorum multitudinem, aut erubescit aut timetimpugnare.
as far as in him lies, the heir, whohas trampledunderfoottheSonofGod.Theevil husbandmanisdestroyedandthevineyard given to another, when the humbleshallbe enriched with that gift of grace, which the proud man has scorned. And ithappens daily in the Church, that the Chief Priests wishingtolayhandsonJesus,areheldback by the multitude, when some on, whoisa brotheronlyinname,eitherblushesorfears toattacktheunityofthefaithoftheChurch, andofitspeace,thoughhelovesitnot,on accountofthenumberofgoodbrethrenwho dwelltogetherwithinit.
Lectio 2 13 . 14 , , , , ' ' :

13.AndtheysenduntoHimcertainofthe PhariseesandoftheHerodians,tocatch Him in His words. 14. And when they werecome,theysayuntoHim,"Master, weknowthatthouarttrue,andcarestfor nomanforthouregardestnottheperson ofmen,but[p.241]teachestthewayof Godintruth:Isitlawfultogivetributeto Caesar, or not? 15. Shall we give, or shallwenotgive?"ButHe,knowingtheir hypocrisy,saiduntothem,"Whytemptye
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15 , . 16 . , , . 17 , . ' .
me?bringmeapenny,thatImayseeit." 16.Andtheybroughtit.AndHesaithunto them, "Whose is this image and superscription?"AndtheysaiduntoHim, "Caesar's." 17. And Jesus answering said unto them, "Render to Caesarthe thingsthatareCaesar's,andtoGodthe things that are God's." And they marvelledatHim.
Beda: Quaerentes dominum comprehendere summi sacerdotes timuerunt turbam: atque ideo quod perse nonpotuerunt,terrenispotestatibusefficere tentabant,utvelipsiamorteeiusviderentur immunesetideodicituretmittuntadeum quosdam ex Pharisaeis et Herodianis, ut eumcaperentinverbo. Theophylactus: Diximus alibi de Herodianis, quod haeresis quaedamnova erat dicentium Christum esse Herodem, propterhocquoddefecerantsuccessiones regni Iudaeorum. Alii vero dicunt
Bede:TheChiefPrieststhoughtheysoughttotake Him, feared the multitude, and therefore they endeavored to effect what they could not doof themselves, by means of earthly powers, thatthey mightthemselvesappeartobeguiltlessofHisdeath. And therefore it is said, "And they send untoHim certain of the Pharisees and of the Herodians, to catchHiminHiswords." Theophylact: We have said elsewhere of the Herodians,thattheywereacertainnewheresy,who said that Herod was the Christ, because the succession of the kingdom of Judah had failed. Others however say that the Herodians were the
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Herodianos milites fuisse Herodis, quos Pharisaei pro testibus inducebant dehis quaedicebanturaChristo,uteumcaperent etadducerent.Videautemeorummalitiam, qualitercumadulationeChristumdecipere volebantnamsequiturquivenientesdicunt ei:magister,scimus. Hieronymus: Mellitis enim verbis eum interrogabant, et circumdabant eum, sicut apes mel portantes in ore, aculeum in tergo. Beda: Blanda autem et fraudulenta interrogatioillucprovocatrespondentemut magis Deum quam Caesarem timeat,et dicat non debere tributa solvi, ut statim audientes Herodiani, seditionis contra Romanos auctorem habeant et ideo subduntetnoncurasquemquamnecenim videsinfaciemhominum. Theophylactus: Ita ut Caesarem non honores, scilicet contra veritatem. Ideo subdunt sed in veritate viam Dei doces: licet tributum dari Caesari, an non dabimus?Totumenimartificiumeorumerat undique praecipitium habens ut sidiceret
soldiers of Herod, whom the Pharisees broughtas witnessesofthewordsofChrist,thattheymighttake Him, and lead Him away. But observe howintheir wickednesstheywishedtodeceiveChristbyflattery foritgoeson:"Master,weknowthatthouarttrue."
Pseudo-Jerome: For they questioned Him with honied words, and they surrounded Him as bees, whocarryhoneyintheirmouth,butastingintheirtail.
Bede: But this bland and crafty question was intendedtoinduceHiminHisanswerrathertofear GodthanCaesar,andtosaythattributeshouldnot be paid, so that the Herodians immediately on hearingitmightholdHimtobeanauthorofsedition against the Romans. And therefore they add,"And carestfornoman:forthouregardestnottheperson ofany." Theophylact:SothatthouwiltnothonourCaesar,that is, against the truth. Therefore they add, "But teachestthewayofGodintruth.Isit[p.242]lawfulto givetributetoCaesar,ornot?Shallwegive,orshall wenotgive?"Fortheirwholeplotwasonewhichhad a precipice on both sides, so that if Hesaidthatit
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quodlicetcensumCaesaridari,provocent contra eum plebem, quasi in servitutem reducentemipsumpopulumsiverodiceret quod non licet dari, sic accusarenteum tamquam excitaret populum contra Caesarem.Sedsapientiaefonsfugitdolos eorumundesequiturquisciensversutiam eorum, ait illis: quid me tentatis? Afferte mihi denarium, ut videam. At illiobtulerunt ei. Beda:Denariusestgenusnummiquodpro decem nummis imputabatur, et habebat imaginem Caesaris unde sequitur et ait illis: cuius est imago haec et inscriptio? Dicunt ei: Caesaris. Qui putant interrogationem salvatoris ignorantiam esse, non dispensationem, exhocdiscant quod potuit scire cuius imago essetsed interrogat ut ad sermonem eorum competenter respondeat unde sequitur respondens autem Iesus dixit illis:reddite igiturquaesuntCaesarisCaesari,etquae suntDeiDeo. Theophylactus: Quasi dicat: date quod imaginemhabetimaginato,idestdenarium Caesari:potestisenimetcensumCaesari dare,etDeopropriaofferre.
was lawful to give tribute to Caesar, they might provoke the people against Him, as though He wishedtoreducethenationitselftoslaverybutifHe said,thatitwasnotlawful,theymightaccuseHim,as though He was stirring up the people against Caesar the Fountain of wisdom escaped their snares. Wherefore there follows: "But He,knowing their hypocrisy, said unto them, Why temptyeme? bringmeapenny,thatImayseeit.Andtheybrought it." Bede:Adenariuswasapieceofmoney,accounted equaltotensmallercoins,andbearingtheimageof Caesarwhereforetherefollows:"AndHesaithunto them,Whoseisthisimageandsuperscription?And they said unto Him, Caesar's. Let thosewhothink that our Saviour asked the question through ignorance and not by an economy, learn fromthis thatHemighthaveknownwhoseimageitwasbut Heputsthequestion,inordertoreturnthemafitting answer. Wherefore there follows: "And Jesus answering said unto them, Render untoCaesarthe thingsthatareCaesar's,anduntoGodthethingsthat areGod's." Theophylact:AsifHehadsaid,Givewhatbearsan image to him whose image it bears, that is, the penny to Caesar for we can both payCaesarhis tribute,andoffertoGodwhatisHisown.
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Beda: Idest decimas et primitias et oblationes et victimas, quomodo et ipse reddidit quae Dei sunt, patris faciens voluntatem. Hieronymus: Vel aliter. Nummum habentem Caesaris imaginem reddite coactum Caesari, vosipsos libenter Deo reddite. Signatum est enim super nos lumenvultustui,domine,nonCaesaris. Theophylactus: Quasi Caesar etiamest uniuscuiusque nostrorum corporum inevitabilisnecessitas.Iubetergodominus dari corpori cibaria propria et vestitum,et quaesuntDeiDeo.Sequituretmirabantur super eo. Qui credere debuerant, ad tantam sapientiam sunt mirati, quod calliditaseorumnoninvenissetlocum.
Bede: That is, tithes, first-fruits, oblations, and victims.InthesamewayasHegavetributebothfor Himself and Peter, He also gave toGodthethings thatareGod's,doingthewillofhisFather. Pseudo-Jerome: Render to Caesar the money bearing his image, which is collected forhim,and renderyourselveswillinglyuptoGod,forthelightof thy countenance, O Lord [Ps 4:6], and not of Caesar's,isstampeduponus. Theophylact:Theinevitablewantsofourbodiesisas Caesar unto each of us the Lord therefore orders thatthereshouldbegiventothebodyitsown,thatis, food and raiment, and to God the things that are God's.Itgoeson:"AndtheymarvelledatHim."They whooughttohavebelieved,wonderedatsuchgreat wisdom, because they had found no placefortheir craftiness.[p.243]
Lectio 3 18 , , , 19 ,
18. Then come unto Him the Sadducees, which say there is no resurrection and they asked Him, saying,19."Master,Moseswroteunto
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, . 20 : , : 21 , : : 22 . . 23 [, ,] . 24 , 25 , , ' . 26 , [] [] 27
us,'Ifaman'sbrotherdie,andleavehis wifebehindhim,andleavenochildren, that his brother should take hiswife, andraiseupseeduntohisbrother.20. Now there were seven brethren: and the first took a wife, and dying leftno seed.21.Andthesecondtookher,and died,neitherleftheanyseed:andthe third likewise. 22. And the sevenhad her, and left no seed: last of all the woman died also. 23. In the resurrection,therefore,whentheyshall rise,whosewifeshallshebeofthem? forthesevenhadhertowife.'"24.And Jesus answering, said untothem,"Do ye not therefore err, becauseyeknow nottheScriptures,neitherthepowerof God?25.Forwhentheyshallrisefrom the dead, they neither marry, nor are given in marriage but are as the angelswhichareinheaven.26.Andas touchingthedead,thattheyrise:have yenotreadinthebookofMoses,how in the bush God spake unto him, saying,'IamtheGodofAbraham,and the God of Isaac, and the God of Jacob?' 27. He is not the God of the dead, but the God of the living: ye thereforedogreatlyerr."
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27 : .
Glossa: Postquam dominus sapienter Pharisaeorum callidam tentationem evitavit, ostenditur quomodo etiam Sadducaeos tentantes confundit unde dicitur etvenerunt ad eum Sadducaei, qui dicunt resurrectionemnonesse. Theophylactus: Haeresis quaedam Iudaeorumerat,quidicebanturSadducaei,et hiresurrectionemnegabant,etdicebantquod non sit Angelus neque spiritus. Hi ergo accedentes ad Iesum, dolose narrationem quamdaminquisierunt,perquamostenderent resurrectionem non esse nec factam, nec fiendam. Et ideo subditur et interrogabant eum, dicentes: magister. In qua quidem narratione septem ponunt qui mulierem acceperant, ut magis retrahant a resurrectione. Beda: Recte enim istiusmodi fingunt fabulam, quae deliramenti arguat eos qui resurrectionem asserunt corporum. Potest
Gloss.: After that our Lord hasprudentlyescaped thecraftytemptationofthePharisees,itisshewn howHealsoconfoundstheSadducees,whotempt Him. Wherefore it is said: "Then come unto Him the Sadducees, which say there is no resurrection." Theophylact: A certain heretical sect of theJews called Sadducees denied the resurrection, and saidthattherewasneitherangelnorspirit.These then[p.244]comingtoJesus,craftilyproposedto Him a certain tale, in order to shew that no resurrectionshouldtakeplace,orhadtakenplace and therefore there is added, "And they asked Him,saying,Master."Andinthistaletheylaydown thatsevenmenhadmarriedonewoman,inorder to make men draw back from belief in the resurrection.
Bede:Andfitlydotheyframesuchafableinorder to prove the madness of those who assert the resurrection of the body. Such a thing however
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autemfieriutvereingenteeorumaliquando hocacciderit. Hieronymus: Mystice autem muliersterilis non relinquens semen ex septem,fratribus, novissime moriens, quid aliud significat quamIudaicamsynagogamrelictamaspiritu septiformi, qui septem patriarchas implevit, quinonreliquerunteisemenAbrahae,quod estIesusChristus?Licetenimpuernatusest illis, nobis tamen gentibus datus estquae mulier mortua erat Christo, nec cuiquam patriarchae de septem in resurrectione coniungetur. Septenario namque numero universitas perfectorum significatur, utversa viceperIsaiamdicitur:apprehendentseptem mulieres virum unum, idest, septem Ecclesiae, quas dominus amat, arguit et castigat,eumunafideadorantunde Sequitur et respondens Iesus ait illis:nonne ideo erratis, non scientes Scripturasneque virtutemDei? Theophylactus: Quasi dicat: vos non intelligitis qualem resurrectionem Scriptura annuntiet. Creditis enim quod restauratio corporum talium sit futura qualia nuncsunt:
mightreallyhavehappenedatsometimeorother amongthem. Pseudo-Jerome:Butinamysticalsense:whatcan this woman, leaving no seed to sevenbrothers, and last of all dying, mean except the Jewish synagogue, deserted by the seven-fold Spirit, which filled those seven patriarchs, who didnot leave to her the seed of Abraham, that is,Jesus Christ? For although a Son was born to them, nevertheless He was given to us Gentiles.This womanwasdeadtoChrist,norshallshebejoined intheresurrectiontoanypatriarchofthesevenfor bythenumbersevenismeantthewholecompany ofthefaithful.ThusitissaidcontrariwisebyIsaiah, "Seven women shall take hold of oneman"[Isa 4:1] that is, the seven Churches, which theLord loves,reproves,andchastises,adoreHimwithone faith. Whereforeitgoeson:"AndJesusanswering,said untothem,Doyenotthereforeerr,notknowingthe Scripture,neitherthepowerofGod?" Theophylact:AsifHehadsaid,Yeunderstandnot what sort of a resurrection the Scriptures announce for ye believe that there will be a restorationofourbodies,suchastheyarenow,but
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non autem sic erit. Sic igitur ignoratis Scripturam, sed etiam virtutem ignoratis divinam. Vos enim consideratis quasi difficile, dicentes: qualiter poterunt membra dissoluta coniungi, et animabus adunari? Hoc enim respectu divinae potentiaequasi nihilest. Sequitur cum enim a mortuisresurrexerint, nequenubentnequenubentur,sederuntsicut Angeli Dei in caelis quasi dicat: divina quaedam erit vitae restauratio etangelica, cum ulterius non corrumpemur, sed eodem modo manebimus et propter hoc nuptiae auferentur. Nam nuptiae quidem nunc sunt propter corruptionem, ut persuccessionem generispersistamusetnondeficiamustunc vero sicut Angeli erimus, qui sunt sine successionenuptialietnunquamdesinunt.
it shall not be so. Thus then ye know notthe Scripturesneitheragaindoyeknowthepowerof God for ye consider it as adifficultthing,saying, Howcanthelimbs,whichhavebeenscattered,be unitedtogetherandjoinedtothesoul?Butthisin respecttotheDivinepowerisasnothing.
There follows: "For when they shall risefromthe dead,theyneithermarry,noraregiveninmarriage butareastheangelswhichareinheaven"asifHe had said, there will be a certain heavenlyand angelic restoration to life, when there shall beno moredecay,andweshallremainunchangedand forthisreasonmarriageshallcease.Formarriage now exists on account of our decay, thatwemay be carried on by succession of ourrace,andnot [p. 245] fail but then we shall be as the Angels, who need no succession by marriage, andnever cometoanend. Bede: We must here consider that the Latin custom does not answer to the Greekidiom.For properlydifferentwordsareusedforthemarriage ofmen,andthatofwomenbutherewemaysimply understand that, "marry," is meant of men, and "giveninmarriage"ofwomen.
Beda: Considerandum est hic quod Latina consuetudo hic Graeco idiomati non respondet. Nubere enim proprie dicuntur mulieres, et viri uxores ducere sed nos simpliciter dictum intelligamus, ut nuberede viris,etnubideuxoribusscriptumsit.
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Hieronymus: Sic igitur errant non intelligentesScripturas,quiainresurrectione homines erunt sicut Angeli Deiidest,nemo ibi moritur, nemo ibi nascitur necinfansest ibi,necsenex. Theophylactus: Et aliter etiam decipiuntur non intelligentes Scripturas. Si enim has intellexissent, intelligerent quomodo per Scripturas resurrectio mortuorum possit probari unde subditur de mortuis quod resurgant non legistis in libro Moysi, super rubumquomododixitilliDeus,inquiens:ego sum Deus Abraham et Deus Isaac etDeus Iacob?
Pseudo-Jerome:Thusthentheydonotunderstand theScripture,inthatintheresurrection,menshall be as the Angels of God, that is, no manthere dies,nooneisborn,noinfantisthere,nooldmen.
Theophylact: In another way also they are deceived, not understanding the Scriptures for if they had understood them, they should alsohave understoodhowbytheScripturestheresurrection of the dead may be proved. WhereforeHeadds, "Andastouchingthedead,thattheyrise,haveye not read in the book of Moses, how inthebush God spake unto him, saying, I am the Godof Abraham, and the God of Isaac, and the Godof Jacob?" Pseudo-Jerome:ButIsay,"inthebush,"whichis animageofyouforinitthefirewaskindled,butit didnotconsumeitsthornssomywordssetyouon fire, but do not burn off your thorns, which have grownunderthecurse.
Hieronymus: Dico autem super rubum,in quo est similitudo vestra, in quo ignis ardebat, sed non eius spinas consumebat sic vos inflammat eloquium meum, nec spinas vestras sub maledicto germinatas absumit. Theophylactus:DicoautemegosumDeus Abraham, Deus Isaac et Deus Iacobquasi dicat Deus viventium unde subdit non est Deus mortuorum, sed vivorum. Non enim
Theophylact:ButIsay,"IamtheGodofAbraham, theGodofIsaac,andtheGodofJacob."AsifHe had said, "The God of the living," whereforeHe adds, "He is not the God of the dead, butofthe
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dixit: ego fui, sed ego sum, tamquam illi praesentes existant. Sed forte aliquis dicet, quod hoc dixit solum Deus de anima Abrahae,nondecorpore.Adquoddicimus, quod Abraham utrumque importat, scilicet corpusetanimamitautetcorporisipsesit Deus, et corpus vivat apud Deum, idestin Deiordinatione. Beda: Vel quia cum probavit animas permanerepostmortem(nequeenimpoterat fieri ut eorum esset Deus qui nequaquam subsisterent),consequenterintroducereturet corporum resurrectio, quae cum animabus bonamalaquegesserunt. Hieronymus: Cum autem dicit Deus Abraham, Deus Isaac, et Deus Iacob, ter Deum nominando Trinitatem intimavit. Cum autem dicit non est Deus mortuorum,unum Deumiterans,unamsubstantiamsignificavit. Vivunt autem qui vindicant portionemquam elegerant: mortui autem sunt qui quod vindicaverant, perdiderunt. Vos ergomultum erratis. Glossa: Quia videlicet et Scripturis contradicebant,etvirtutiDeiderogabant.
living"forHedidnotsay,Ihavebeen,but"Iam," asiftheyhadbeenpresent.Butsomeoneperhaps will say, that God spake this only of the soulof Abraham, not of his body to which Ianswer,that Abraham implies both, that is, soul and body,so thatHealsoistheGodofthebody,andthebody liveswithGod,thatis,inGod'sordinance.
Bede:Orelsebecauseafterprovingthatthesoul remainedafterdeath,(forGodcouldnotbeGodof those who did not exist at all,) theresurrectionof thebodyalsomightbeinferredasaconsequence, sinceithaddonegoodandevilwiththesoul.
Pseudo-Jerome: But when He says, "TheGodof Abraham, the God of Isaac, and the God of Jacob" by naming God thrice, He implied the Trinity.ButwhenHesays,"HeisnottheGodofthe dead,"bynamingagaintheOneGod,Heimplies OneSubstance.Buttheylivewhomakegoodthe portion, which they [p. 246] had chosenandthey aredead,whohavelostwhattheyhadmadegood. "Yethereforedogreatlyerr." Gloss.: That is, because they contradicted the Scriptures,andderogatedfromthepowerofGod.
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Lectio 4 28 , , , 29 , , , , 30 . 31 , . . 32 , , , ' : 33
28. And one of the scribescame,and having heard them reasoningtogether, and perceiving that he hadanswered themwell,askedHim,"Whichisthefirst commandment of all?" 29. AndJesus answered him, "The first of all the commandments is, Hear, OIsraelThe LordourGodisoneLord:30.Andthou shalt love the Lord thy God withallthy heart, and with all thy soul,andwithall thymind,andwithallthystrength:thisis the first commandment. 31. And the second is like, namely this, Thoushalt love thy neighbor as thyself. Thereis noneothercommandmentgreaterthan these." 32. And the scribe said unto Him, "Well, Master, thou hast said the truth:forthereisoneGodandthereis noneotherbutHe:33.AndtoloveHim with all the heart, and with all the understanding,andwithallthesoul,and with all the strength, and to lovehis neighbour as himself, is more thanall whole burnt offerings and sacrifices." 34. And when Jesus saw that he answereddiscreetly,Hesaiduntohim,
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. 34 [] , . .
"Thou art not far from the kingdomof God." And no man after thatdurstask Himanyquestion.
Glossa: Postquam dominus confutavit Pharisaeos et Sadducaeos tentantes, hic ostenditur quomodo satisfecit Scribae quaerenti unde dicitur et accessit unusde Scribis qui audierat illos conquirentes, et videns quod bene illis responderit, interrogaviteumquodessetprimumomnium mandatum. Hieronymus: Quae est haec quaestio problematis quod est commune omnibus peritisinlege,nisiquoddiversainExodoet Levitico et Deuteronomio ordinantur mandata? Unde non unum, sed duointulit mandata, quibus quasi duobus uberibus super pectus sponsae elevatis nostra alitur infantia et ideo subditur primum omnium mandatum est: audi, Israel, dominus Deus tuus Deus unus est. Primum omnium mandatum dicit hoc est quod anteomnia
Gloss.:AfterthattheLordconfutedthePharisees, and the Sadducees, who tempted Him, it is here shewnhowHesatisfiedtheScribewhoquestioned Him.Whereforeitissaid,"Andoneofthescribes came, and having heard themreasoningtogether, and perceiving that he had answered themwell, askedHim,Whichisthefirstcommandmentof[p. 247]all?" Pseudo-Jerome:Thisquestionisonlythatwhichis aproblemcommontoallskilledinthelaw,namely, that the commandments are differently set forthin Exodus, Leviticus, and Deuteronomy. Wherefore He brought forward not one but two commandments,bywhich,asbytwopapsrisingon the breast of the bride, our infancy isnourished. And therefore there is added, "And Jesus answered him, The first of all thecommandments is,Hear,OIsraeltheLordthyGodisoneGod."He mentionsthefirstandgreatestcommandmentofall
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debemus in corde singuli quasi unicum pietatis fundamentum locare, idestcognitio atque confessio divinae unitatis cum executione bonae operationis, quae in dilectione Dei et proximi perficitur unde subdit et diliges dominum Deum tuum ex totocordetuo,etextotaanimatua,etextota mente tua, et ex tota virtute tua: hocest primummandatum. Theophylactus: Attende qualiter omnes animae vires enumeravit. Est enim virtus animae animalis, quam expedit indicendo ex tota anima tua, ad quam pertinet iraet desiderium quae omnia tribui vult divino amori. Est et alia vis quae diciturnaturalis, adquampertinetnutritivaetaugmentativaet ista est etiam danda domino tota propter quod dicit ex toto corde. Est et alia vis rationalis,quammentemvocatetistaetiam estdandaDeotota. Glossa: Quod autem subdit et ex tota fortitudine,advirescorporalesreferripotest. Sequitur secundum autem simile est huic: diligesproximumtuumsicutteipsum.
this is that to which each of us must givethefirst place in his heart, as the only foundationofpiety, thatis,theknowledgeandconfessionoftheDivine Unity, with the practice of good works, whichis perfected in the love of God and our neighbour. Whereforethereisadded,"ThoushaltlovetheLord thyGodwithallthyheart,andwithallthymind,and withallthysoul,andwithallthystrength:thisisthe firstcommandment." Theophylact: See how He has enumerated allthe powersofthesoulforthereisalivingpowerinthe soul,whichHeexplains,whenHesays,"Withallthy soul," and to this belong anger and desire,allof whichHewillhaveusgivetoDivinelove.Thereis alsoanotherpower,whichiscallednatural,towhich belongnutrimentandgrowth,andthisalsoisallto begiventoGod,forwhichreasonHesays,"Withall thyheart."Thereisalsoanotherpower,therational, whichHecallsthemind,andthattooistobegiven wholetoGod. Gloss.: The words which are added, "Andwithall thystrength,"maybereferredtothebodilypowers. It goes on: "And the second is like, namelythis, Thoushaltlovethyneighbourasthyself."
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Theophylactus: Propter hoc dicit esse simile, quia haec duo mandata alternatim suntsibiconsona,etreciproceconvertuntur: nam qui diligit Deum, diligit et facturam suam. Principale autem factorum eius est homo:undequidiligitDeum,diligeredebet omnes homines qui vero diligit proximum, qui multoties dat causam scandali, multo magis eum debet diligere qui semper praestat beneficia et ideo propter cohaerentiam horum mandatorum subdit maiushorumaliudmandatumnonest. SequituretaitilliScriba:bene,magister,in veritatedixisti.
Theophylact:Hesaysthatitislike,becausethese two commandments are harmonious one with the other, and mutually contain the other. For he who lovesGod,lovesalsoHiscreaturebutthechiefof Hiscreaturesisman,whereforehewholovesGod ought to love all men. But he who loves his neighbor, who so often offends him, ought much moretoloveHim,whoisevergivinghimbenefits. And therefore on account of the connection betweenthesecommandments,Headds,"Thereis noneothercommandmentgreaterthanthese."
It goes on: "And the Scribe said untoHim,Well, Master,thouhastsaidthetruth:[p.248]forthereis one God, and there is none other but He: andto loveHimwithalltheheart,andwithallthesoul,and withalltheunderstanding,andwithallthestrength, andtolovehisneighbourashimself,ismorethan allwholeburntofferingsandsacrifices." Bede:Heshewswhenhesays,"thisisgreaterthan all sacrifices," that a grave question was often debatedbetweenthescribesandPharisees,which wasthefirstcommandment,orthegreatestofthe Divine law that is, some praised offeringsand sacrifices, others preferred acts of faith andlove, becausemanyofthefathersbeforethelawpleased God by that faith only, which works by love.This
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Beda:Ostenditexhocquoddicitmaiusest omnibus holocautomatibus et sacrificiis, gravem saepe inter Scribas etPharisaeos quaestionem esse versatam, quod esset mandatum primum sive maximum divinae legis quibusdam videlicet hostias et sacrificia laudantibus aliis vero fidei et dilectionis opera praeferentibus eo quod
plurimi patrum ante legem ex fidetantum, quae per dilectionem operatur, placerent Deo. In hac sententia Scriba iste sefuisse declarat. SequiturIesusautemvidensquodsapienter respondisset,dixitilli:nonlongeesaregno Dei. Theophylactus: In quo non eum esse perfectum testatur: non enim dixit: intra regnum caelorum es sed non longe esa regnoDei. Beda:IdeoautemnonfitlongearegnoDei, quiasententiaeilliusquaenovitestamentiet evangelicae perfectionis est propria,fautor extitisseprobatusest. Augustinus de Cons. Evang:Necmoveat quodMatthaeusdicittentantemfuisse,aquo dominusinterrogatusest:fierienimpotestut quamvis tentans accesserit, domini tamen responsione correctus sit aut certe ipsam tentationem non accipiamus malam, tamquam decipere volentis inimicum, sed cautam potius, tamquam experiri amplius volentisignotum.
scribeshewsthathewasofthelatteropinion.
But it continues: "And when Jesus saw thathe answereddiscreetly,Hesaiduntohim,Thouartnot farfromthekingdomofGod." Theophylact: By which He shews that he was not perfect, for He did not say, Thou art withinthe kingdomofheaven,but,"Thouartnotfarfromthe kingdomofGod." Bede:Butthereasonwhyhewasnotfarfromthe kingdomofGodwas,thatheprovedhimselftobea favourerofthatopinion,whichispropertotheNew TestamentandtoGospelperfection. Augustine,deCon.Evan,ii,73:Norletittroubleus that Matthew says, that he who addressed this questiontotheLordtemptedHimforitmaybethat thoughhecameasatempter,yethewascorrected bytheansweroftheLord.Oratallevents,wemust notlookuponthetemptationasevil,anddonewith the intention of deceiving an enemy, butratheras the caution of a man who wished to try athing unknowntohim.
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Hieronymus: Vel non est longe qui venit callide: longior namque est ignorantia a regno Dei quam scientia unde supra Sadducaeis: erratis, inquit, nescientes ScripturasnequevirtutemDei. Sequitur et nemo audebat iam eum interrogare, quiaeniminsermonibusconfutatisunt,ultra non interrogant, sed apertissime comprehensum Romanae tradunt potestati. Ex quo intelligimus venena invidiaeposse quidemsuperari,seddifficileconquiescere.
Pseudo-Jerome:Orelse,heisnotfarwhocomes with knowledge for ignorance is farther fromthe kingdom of God than knowledge whereforeHe saysabovetotheSadducees,"Yeerr,notknowing theScriptures,orthepowerofGod." Itgoeson:"AndnomanafterthatdurstaskHimany questions."< >Bede:Forsincetheywereconfutedinargument, they ask Him no further questions, but take Him withoutanydisguise,andgiveHimuptotheRoman power. From which we understand thatthevenom ofenvymaybeovercome,butcanhardlyliequiet.
Lectio 5 35 , 36 , , . 37 , []
35. And Jesus answered andsaid, while He taught [p. 249] in the temple, "How say the Scribes that Christ is the Son of David?36.For DavidhimselfsaidbytheHolyGhost, 'TheLordsaidtomyLord-"Sitthou on My right hand, till I makeThine enemies Thy footstool." ' 37.David therefore himself calleth Him Lord andwhenceisHethenhisson?"And
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the common people heard Him gladly.
Theophylactus: Quia Christus adpassionem venturus erat, opinionem falsam corrigit Iudaeorum, qui Christum filium David esse dicebant, non dominum eius unde dicitur et respondensIesus,dixitdocensintemplo.
Theophylact:BecauseChristwascomingtoHis Passion,HecorrectsafalseopinionoftheJews, who said that Christ was the SonofDavid,not his Lord. Wherefore it is said, "AndJesus answered and said, while He taught inthe temple." Pseudo-Jerome: That is, He openly speaksto them of Himself, that they may beinexcusable. Foritgoeson:"HowsaytheScribesthatChrist istheSonofDavid?" Theophylact:ButChristshewsHimselftobethe Lord,bythewordsofDavid.Foritgoeson:"For DavidhimselfsaidbytheHolyGhost,TheLord saidtomyLord,SitthouonMyrighthand"asif Hehadsaid,YecannotsaythatDavidsaidthis withoutthegraceoftheHolySpirit,buthecalled HimLordintheHolySpiritandthatHeisLord, heshews,bythisthatisadded,"TillImakeThine enemiesThyfootstool"fortheythemselveswere Hisenemies,whomGodputunderthefootstool
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Hieronymus:Idest,palameisdeseloquitur,ut inexcusabiles sint sequitur enim quomodo dicuntScribaeChristumfiliumDavidesse?
Theophylactus: Ostendit vero Christus se esse dominum per verba Davidnamsequitur ipse autem dicebat in spiritu sancto: dixit dominus domino meo: sede a dextris meis quasi dicat: non potestis mihi dicere quod Davidabsquegratiaspiritussanctihocdixerit sedinspiritusanctovocaviteumdominum.Et quodsitdominus,ostenditperhocquodsubdit donec ponam inimicos tuos scabellumpedum tuorum.Ipsienimerantinimicieius,quosDeus
paterposuitscabellumChristi. Quodautemapatresubiciuntureiinimici,non infirmitatem filii, sed unitatem naturae, quain altero alter operatur, significat. Nam et filius subicit inimicos patris, quia patrem clarificat superterram.
ofChrist. Bede: But the putting down of His enemiesby the Father, does not shew theweaknessofthe Son,buttheunityofnature,bywhichOneworks in the Other for the Son also subjects the Father's enemies, because He glorifies His Fatheruponearth. Gloss.:ThusthenLordconcludesfromwhathas gonebeforethedoubtfulquestions.Forfromthe foregoingwordsofDaviditisprovedthatChrist istheLordofDavid,butaccordingtothesaying of the Scribes, it is proved that He is hisSon. And this is what is added, "David himselfthen callsHimLord,howisHethenhisSon?" Bede:ThequestionofJesusisusefulforuseven now against the Jews for they, acknowledging thatChrististocome,assertthatHeisamere man,aholyPersondescendedfromDavid.Let usthenaskthem,asour[p.250]Lordhastaught us, if He be a mere man, and only thesonof David, how David in the Holy Spirit calls Him Lord.Theyarenothoweverreprovedforcalling HimDavid'sson,butfornotbelievingHimtobe theSonofGod. Itgoeson:"AndthecommonpeopleheardHim
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Glossa: Sic ergo dominus ex praedictis concludit dubitabilem quaestionem: nam ex verbisDavidpraemissishabeturquodChristus sit dominus David ex dicto autemScribarum habetur quod sit filius eius et hoc estquod subdituripseergoDaviddiciteumdominumet undeestfiliuseius? Beda: Interrogatio Iesu nobis profuit usque hodiecontraIudaeos:ethienimquiconfitentur Christum esse venturum, hominem simplicem et sanctum virum asserunt de genereDavid. Interrogemus ergo eos docti a domino, si simplex homo est et tantum filius David, quomodo vocet eum David dominum suumin spiritusancto.Nonautemreprehendunturquod David filium dicunt, sed quod Dei filiumeum essenoncredunt. Sequituretmultaturbalibentereumaudiebat.
gladly." Glossa: Quia scilicet videbant eumsapienter respondentemetinterrogantem. Gloss.: Namely, because they saw that He answeredandputquestionswisely.
Lectio 6 38 , 39 : 40 , . 38.AndHesaiduntotheminHisdoctrine, "Bewareofthescribes,whichlovetogoin long clothing, and love salutations in the marketplaces, 39. And the chief seats in thesynagogues,andtheuppermostrooms at feasts: 40. Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation."
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Hieronymus: Confutatis Scribis et Pharisaeis,utigniseorumaridaexempla incendit unde dicitur et dicebat eis in doctrinasua:caveteaScribis,quivolunt instolisambulare. Beda: Ambulare in stolis, cultioribus vestimentis indutos ad publicum procedere significat: in quo intercetera dives ille qui epulabatur quotidie splendidepeccassedescribitur. Theophylactus: In stolis autem venerabilibus ambulabant, ex hoc volentes praehonorari, et similiter alia appetebantquaeceduntadgloriamnam Sequitur et salutari in foro et in primis cathedrissedereinsynagogis,etprimos discubitusincoenis,scilicetvolunt. Beda: Notandum autem, quod non salutari in foro, non primos sederevel discumbere vetat eos quibus hoc officii ordine competit sed eos qui haecsive habitasivenonhabitaindebiteamant,a fidelibus quasi improbos docet esse cavendos,animumvidelicet,nongradum
Pseudo-Jerome: After confuting the Scribes and Pharisees,Heburnsupasafiretheirdryandwithered examples. Wherefore it is said, "And He saidunto theminHisdoctrine,BewareoftheScribes,whichlove togoinlongclothing." Bede:Towalkinlongclothingistogoforthintopublic clad in garments too much ornamented, in which amongst other things, that rich man, who fared sumptuouslyeveryday,issaidtohavesinned.
Theophylact: But they used to walk in honourable garments,becausetheywishedtobehighlyesteemed for it, and in like manner they desired otherthings, whichleadtoglory. For it goes on: "And love salutations in the marketplaces, and the chief seats inthesynagogues, andtheuppermostroomsatfeasts." Bede: We must observe that He does notforbidthat those,towhomitfallsbytheruleoftheiroffice,should besalutedinthemarketplace,orhavechiefseatsand places at feasts, but He teaches that those wholove thosethingsunduly,whethertheyhavethemorno,are tobeavoidedbythefaithfulaswickedmen:thatis,He blamestheintentionandnottheofficealthoughthistoo
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redarguens licet culpa non careat, si iidem in foro litibus interessent qui in cathedra Moysi synagogae magistri cupiunt appellari. Duplici sane rationea vanaegloriaecupidisattendereiubemur: ne scilicet eorum vel simulatione seducamur, aestimantes bona esse quae faciunt vel aemulatione inflammemur, frustra gaudentes inbonis quaesimulant,laudari. Theophylactus: Specialiter etiam apostolos docet ut nullam cum Scribis habeant conversationem, sed ipsum Christum imitentur ordinansque ipsos magistros in his quae sunt circavitam agenda,alioseissupponit.
is culpable, that the very men who wish tobecalled mastersofthesynagogueinMoses'seat,shouldhave to do with lawsuits in the marketplace. Weareintwo way ordered to beware of those who aredesirousof vain[p.251]gloryfirst,weshouldnotbeseducedby theirhypocrisyintothinkingthatwhattheydoisgood nor secondly, should we be excited to imitatethem, through a vain rejoicing in being praised forthose virtueswhichtheyaffect.
Theophylact:HealsoespeciallyteachestheApostles, nottohaveanycommunicationwiththescribes,butto imitate Christ Himself and in ordaining them tobe masters in the duties of life, He placesothersunder them. [ed. note: Theophylact's words should be translated-Hebecomestheirexampleinthedutiesof life.] Bede:Buttheydonotonlyseekforpraisefrommen, but also for gain. Where there follows,"Whichdevour widows' houses, under the pretence of longprayers." For there are men who pretending to bejusthesitate nottoreceivemoneyfrompersonswhoaretroubledin conscience,asthoughtheywouldbetheiradvocatesin the judgment. A hand stretched out to the pooris always an accompaniment to prayer, but these men pass the night in prayer, that they may takeaway moneyfromthepoor.
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Beda: Non solum autem laudes ab hominibus, verum etiam pecunias quaerunt unde sequitur qui devorant domos viduarum sub obtentu prolixae orationis. Sunt enim qui se iustos simulantes, a peccatorum suorum conscientiaturbati,quasipatroniproeis in iudicio futuri, pecunias accipere non dubitantetcumporrectamanuspauperi precesiuvaresoleat,illiobhocmaxime
in precibus pernoctant, ut pauperi nummumtollant. Theophylactus: Accedebant autem Scribae ad has mulieres, quae sine protectione viri manebant, quasi earum fierent protectores et simulatione orationis, et habitu reverentiae, et hypocrisi viduas decipiebant, et sic etiamdevorabantdivitumdomos. Sequitur hi accipient prolixius iudicium, scilicet quam ceteri Iudaeorum peccantium. Theophylact:ButtheScribesusedtocometowomen, whowereleftwithouttheprotectionoftheirhusbands, asthoughtheyweretheirprotectorsandbyapretence ofprayer,areverendexteriorandhypocrisy,theyused todeceivewidows,andthusalsodevourthehousesof therich.
Itgoeson:"Theseshallreceiveagreaterdamnation," thatis,thantheotherJews,whosinned.
Lectio 7 41 : : 42 , . 43 ,
41. And Jesus sat over against the treasury,andbeheldhowthepeoplecast money into the treasury: and manythat were rich cast in much. 42. Andthere came a certain poor widow, and she threw in two mites, which make a farthing.43.AndHecalleduntoHimHis disciples, and saith unto them, "VerilyI say unto you, that this poor widow hath cast more in, than all they whichhave
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: 44 , , .
castintothetreasury:44.Foralltheydid castinoftheirabundancebutsheofher wantdidcastinallthatshehad,evenall herliving."[p.252]
Beda: Dominus qui appetitus primatuset vanae gloriae cavendos esse monuerat, etiamdonaferentesindomumdominicerto examine discernit unde dicitur etsedens Iesus contra gazophylacium aspiciebat quomodo turba iactaret aes in gazophylacium. Sermone Graeco phylaxe servare dicitur, et gaza Persica lingua divitiae vocantur unde gazophylacium locusappellarisolet,quodivitiaeservantur: quo nomine et arca in qua donariapopuli congregabantur ad usus templi necessarios, et porticus, in quibus servabantur, appellabantur. Habes exemplumdeporticibusinEvangelio:haec verba locutus est in gazophylacio,docens
Bede:TheLord,whohadwarnedthemtoavoidthe desire of high place and vain glory, now distinguishes by a sure test those who brought in gifts. Wherefore it is said, "And Jesus sat over againstthetreasury,andbeheldhowthepeoplecast money into the treasury." In the Greeklanguage, "phylassein", means to keep, and "gaza" is a Persian word for treasure wherefore the word "gazophylacium"whichishereusedmeansaplace whererichesarekept,whichnamealsowasapplied tothechestinwhichtheofferingsofthepeoplewere collected,forthenecessaryusesofthetemple,and to the porch in which they were kept. You havea notice of the porch in the Gospel, "These words spake Jesus in the treasury as He taught in the temple:"[John8:20]andofthechestinthebookof
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intemplo.Habesetdearcainlibroregum: et attulit Ioiada pontifex gazophylacium unum. Theophylactus: Erat autem laudabilis consuetudo apud Iudaeos, ut scilicet habentes et volentes aliquid in gazophylacio ponerent, quod esset pro sacerdotibus et pauperibus et viduis, ut exinde nutrirentur unde subditur et multi divites iactabant multa. Multis autemhoc facientibus, accessit et vidua, ostendens affectum in oblatione pecuniaesecundum propriam virtutem unde subditur cum venissetautemunaviduapauper,misitduo minuta,quodestquadrans. Beda: Quadrantem vocant calculatores quartampartemcuiuslibetrei,videlicetaut loci, aut temporis, aut pecuniae. Forsitan ergo hoc loco quartam partem sicli,idest quinqueobolossignificat. Sequitur et convocans discipulossuos,ait illis:amendicovobis,quoniamviduahaec pauper plus omnibus misit qui miseruntin gazophylacium. Deus enim non substantiamofferentium,sedconscientiam
Kings, "But Jehoiada the priest took a chest."[2 Kings12:9]
Theophylact:Nowtherewasapraiseworthycustom amongst the Jews, that those who were ableand willingshouldputsomethingintothetreasury,forthe maintenance of the priests, the poor, and the widows. Wherefore there is added, "Andmanythat wererichcastinmuch."Butwhilstmanypeoplewere so engaged, a poor widow came up, and shewed her love by offering money according toherability. Whereforeitissaid,"Andtherecameacertainpoor widow, and she threw in two mites, which make a farthing."
Bede: Reckoners use the words "quadrans"forthe fourthpartofanything,beitplace,money,ortime. Perhapstheninthisplaceismeantthefourthpartof ashekel,thisis,fivepence.
It goes on: "And He called unto Him Hisdisciples, and saith unto them, Verily I say untoyou,Thatthis poor widow hath cast more in, than all theywhich havecastintothetreasury:"forGoddoesnotweigh the property but the conscience of thosewhooffer
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pensat nec perpendit quantum in eius sacrificio, sed ex quanto proferatur unde subditomnesenimexeo,quodabundabat illis, miserunt haec vero de penuria sua omnia quae habuit misit, totum victum suum. Hieronymus: Mystice autem divites sunt quiproferuntdethesaurocordissuinovaet vetera quae sunt incerta et occulta sapientiae divinae utriusque testamenti: pauperculaautemquaeestnisiego,etmei similes, qui mitto quod possum, et desidero quod non possum vobis explanare?Namnonquantumvosaudistis, sed ex quanto considerat Deus. Unusquisque autem quadrantem potest offerre, quae est voluntas promptaquae dicitur quadrans, quia cumtribusconsistit, scilicet cogitatu, verbo et facto. Quod dicitur totum victum suum misit, hoc significatquiatotavoluntascorporisinvictu consistitundedicitur:totuslaborhominisin oresuoest. Theophylactus: Vel aliter. Vidua ista animahominisest,relinquensSatanam,cui fueratadiunctaquaemittitintempliaerario duo minuta, carnem scilicet et mentem:
nordidHeconsiderthesmallnessofthesuminher offering,butwhatwasthestorefromwhichitcame. WhereforeHeadds,"Foralltheydidcastinoftheir abundance, but she of her want did cast in allthat shehad,evenallherliving."
Pseudo-Jerome: But in a mystical sense, theyare rich, who bring forth from the treasureoftheirheart things new and old, which are the obscure and hidden things of Divine wisdom inbothtestaments but who is the poor woman, if it benotIandthose likeme,whocastinwhatIcan,andhavethewillto explaintoyou,whereIhave,[p.253]notthepower. For God does not consider how muchyebear,but whatisthestorefromwhichitcomesbuteachatall events can bring his farthing, that is, a readywill, whichiscalledafarthing,becauseitisaccompanied bythreethings,thatis,thought,wordanddeed.And inthatitissaidthat"shecastinallherliving,"itis impliedthatallthatthebodywantsisthatbywhichit lives.Whereforeitissaid,"Allthelabourofmanis forhismouth."[Eccl6:7]
Theophylact:Orelsethatwidowisthesoulofman, which leaving Satan to which it had beenjoined, castsintothetempletwomites,thatis,thefleshand the mind, the flesh by abstinence, the mind by
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carnemquidemperabstinentiam,mentem vero per humilitatem: ut sic audire valeat quodtotumvictumsuumposuit,etsacrum fecit,nihildesuomundorelinquens. Beda: Allegorice autem divites, qui in gazophylacium munera mittebant,Iudaeos de iustitia legis elatos designant. Vidua pauper Ecclesiae simplicitatem designat: pauperquidem,quiaspiritumsuperbiaevel concupiscentiastemporaliumabiecitvidua vero, quia Iesus vir eius pro ea mortem pertulit.Haecingazophylaciumduominuta mittit:quiadilectionemDeietproximi,seu fidei et orationis munera defert, quae considerantur proprie fragilitatis minuta, sedmeritopiaeintentionisacceptacunctis superbientibus Iudaeorum operibus praestant. Ex abundanti sibi Iudaeusmittit inmuneraDeiquideiustitiasuapraesumit. Omnem victum suum in Dei munera mittit Ecclesia, quia omne quod vivit, non sui meriti,seddivinimunerisesseintelligit.
humility,thatsoitmaybeabletohearthatithascast away all its living, and has consecrated it,leaving nothingfortheworldofallthatitpossessed.
Bede:Again,inanallegoricalway,therichmen,who castgiftsintothetreasury,pointouttheJewspuffed upwiththerighteousnessofthelawthepoorwidow isthesimplicityoftheChurch:poorindeed,because she has cast away the spirit of pride and ofthe desires of worldly things and a widow,because Jesus her husband has suffered death forher.She caststwomitesintothetreasury,becauseshebrings theloveofGodandofherneighbour,orthegiftsof faithandprayerwhicharelookeduponasmitesin their own insignificance, but measured bythemerit of a devout intention are superior to all theproud worksoftheJews.TheJewsendsofhisabundance intothetreasury,becausehepresumesonhisown righteousnessbuttheChurchsendsherwholeliving into God's treasury, because she understandsthat even her very living is not of her owndesert,butof Divinegrace.
Caput 13 Lectio 1
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1 , , . 2 , .
1. And as He went out ofthetemple, one of His disciples saith untoHim, "Master, see what manner ofstones and what buildings are here!" 2. And Jesusansweringsaiduntohim,"Seest thou these great buildings? thereshall notbeleftonestoneuponanother,that shallnotbethrowndown."
Beda:QuiafundataEcclesiaChristi,Iudaea dignas suae perfidiae poenas erat luitura, apte dominus post laudatam in paupere vidua devotionem Ecclesiae, egreditur de templo, ruinamque eius futuram, atque aedificia nunc admiranda non multo post contemnendaessepraedixitundedicituret cum egrederetur de templo, ait illi unusex discipulis suis: magister, aspice quales lapides,etqualesstructurae.
Bede,inMarc.,iv,42:Becauseafterthefounding oftheChurchofChrist,Judaeawastobepunished for her treachery, the Lord fitly, afterpraisingthe devotedness of the Church in the person ofthe poorwidow,goesoutofthetemple,andforetoldits coming ruin, and the contempt in which the buildingsnowsowonderfulweresoontobeheld. Wherefore it is said, "And as He went out ofthe temple,oneofHisdisciplessaithuntoHim,Master, seewhatmannerofstonesandwhatbuildingsare here!" Theophylact:For,sincetheLordhadspokenmuch concerning the destruction of Jerusalem, His disciples wondered, that such numerous and
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Theophylactus: Quia enim multa circa destructionem Ierusalem dominus locutus fuerat, discipuli eius mirabantur quod tam
magna et pulchra aedificia destruidebeant etpropterhocostendunteitemplidecorem quinonsolumaithaecdestruendafore,sed et quod in eis lapis super lapidem non relinqueretur: unde sequitur et respondens Iesus ait illi: vides has magnas aedificationes? Non relinquetur lapis super lapidem qui non destruatur. Sed dicerent aliqui,quodmultaereliquiaeremanserunt,ut Christummendacemnitanturostendere.Sed nequaquam est hoc etsi enim aliquae reliquiae remansissent, tamen usque ad universalem consummationem non relinquetur lapis super lapidem. Praeterea narratur, quod Elius Hadrianus civitatem et templum a fundamento evertit ita quod verbumdominiquodhicdicitur,sitimpletum. Beda: Divinitus autem procuratum est ut, patefactaperorbemfideievangelicaegratia, templum ipsum cum caeremoniis tolleretur ne quis forte parvulus in fide, sivideretilla permanere quae a Deo sunt instituta, paulatim a sinceritate fidei quae est in Christo Iesu, ad carnalem laberetur Iudaismum.
beautifulbuildingsweretobedestroyedandthisis the reason why they point out the beauty ofthe temple,andHeanswersnotonlythattheywereto bedestroyed,butalsothatonestoneshouldnotbe left upon another. Wherefore it goes on:"And Jesus answering said unto him, Seestthouthese great buildings? there shall not be leftonestone uponanother,thatshallnotbethrowndown."Now somemayendeavourtoprovethatChrist'swords werefalse,bysayingthatmanyruinswereleft,but thisisnotatallthepointforthoughsomeruinshad beenleft,stillattheconsummationofallthingsone stone shall not be left upon another. Besidesitis related, that Aelius Adrian overturned [p.255]the cityandthetemplefromthefoundation,sothatthe wordoftheLordherespokenwasfulfilled.
Bede:ButitwasorderedbyDivinepowerthatafter thatthegraceofthefaithoftheGospelwasmade known through the world, the temple itself withits ceremoniesshouldbetakenawaylestperchance some one weak in the faith, if he saw thatthese things which had been instituted by God still remained,mightbydegreesdropfromthesincerity of the faith, which is in Christ Jesus, intocarnal Judaism. Pseudo-Jerome:HerealsotheLordenumeratesto
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Hieronymus: In hoc etiam enumerat

dominus discipulis cladem novissimi temporis, idest destructionem templi cum plebe et littera sua de qua lapis super lapidem non relinquetur, idest testimonia prophetarum super eos, in quos Iudaei retorquebantea,utinEsdram,etZorobabel, etMachabaeos. Beda: Recedente etiam dominodetemplo, omnia legis aedificia et compositio mandatorum ita destructa est ut nihil a Iudaeis impleri possit et capite sublato, universaintersemembracompugnant.
Hisdisciplesthedestructionofthelasttime,thatis of the temple, with the people, and its letterof whichonestoneshallnotbeleftuponanother,that is, no testimony of the Prophets upon those,to whomtheJewsperverselyappliedthem,thatis,on Ezra,ZerubbabelandtheMaccabees.
Bede:Again,whentheLordleftthetemple,allthe edifice of the law and the framework of the commandments were destroyed, so that nothing could be filled up by the Jews and nowthatthe headhasbeentakenaway,allthelimbsfightone againsttheother.
Lectio 2 3 ' , 4 , . 5 , : 6
3. And as He sat upon the mountof Olives over against the temple, Peter and James and John and Andrew asked Him privately, 4. "Tell us,when shallthesethingsbe?andwhatshallbe the sign when all these thingsshallbe fulfilled?"5.AndJesusansweringthem begantosay,"Takeheedlestanyman deceiveyou:6.Formanyshallcomein Myname,saying,'IamChrist'andshall
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, . 7 , : , ' . 8 ' , , : .
deceive many. 7. And when ye shall hear of wars and rumours of wars,be ye not troubled: for such things must needsbebuttheendshallnotbeyet. 8. For nation shall rise againstnation, and kingdom against kingdom: and there shall be earthquakes in divers places,andthereshallbefaminesand troubles: these are the beginnings of sorrows."[p.256]
Beda: Quia laudantibus quibusdam aedificationes templi dominus palam responderat haec esse omniadestruenda, discipulisecretotempusetsignapraedictae destructionisinterrogantundedicituretcum sederet in monte olivarum contratemplum, interrogabanteum.Sedetdominusinmonte olivarum contra templum, cum de ruina et excidio templi disputat, ut etiam ipso corporis situ verbis quae loquiturcongruat, mysticedesignans,quodquietusmanensin sanctis, superborum detestatur amentiam. Mons enim oliveti fructiferam designat sanctaeEcclesiaecelsitudinem.
Bede:BecausetheLord,whensomewerepraising the buildings of the temple, had plainly answered that all these were to be destroyed, thedisciples privately enquired about the time andthesignsof thedestructionwhichwasforetold.Whereforeitis said:"AndasHesatuponthemountofOlives,over againstthetemple,PeterandJamesandJohnand Andrew asked Him privately, Tell us when shall thesethingsbe?andwhatshallbethesignwhenall thesethingsshallbefulfilled?"TheLordsitsupon themountofOlives,overagainstthetemple,when Hediscoursesupontheruinanddestructionofthe temple,sothatevenHisbodilypositionmaybein accordance with the words which He speaks, pointing out mystically that, abiding in peacewith
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thesaints,Hehatesthemadnessoftheproud.For themountofOlivesmarksthefruitfulsublimityofthe HolyChurch. Augustinus ad Hesychium: Interrogantibusautemdiscipulisearespondit dominus quae iam ex illo temporefuerant secutura, sive de excidio Ierusalem,unde orta est ipsius interrogationis occasio sive deadventusuoperEcclesiam,inquausque ad finem venire non cessat: in suis enim veniens agnoscitur, dum eius quotidie membranascuntursivedeipsofine,inquo apparebitvivosiudicaturusetmortuos. Theophylactus: Sed antequam eis ad interrogata respondeat, mentem eorum confirmat, ut non seducantur undesequitur etrespondensIesuscoepitdicereillis:videte ne quis vos seducat. Hoc autem dicit,quia incipientibus circa Iudaeam passionibus, insurrexerunt quidam qui se doctoresesse dicebantundesequiturmultienimvenientin nominemeodicentes:quiaegosum. Beda: Multi enim imminente Hierosolymorumexcidioextiterequiseesse christos dixerunt, tempusque libertatis iam
Augustine, Epist., cxcix, 9: In answer to the disciples,theLordtellsthemofthingswhichwere fromthattimeforthtohavetheircoursewhetherHe meant the destruction of Jerusalem which occasioned their question, or His own coming throughtheChurch,(inwhichHeevercomeseven unto the end, for we know that He comesinHis own,whenHismembersareborndaybyday,)or theenditself,inwhichHewillappeartojudgethe quickandthedead. Theophylact: But before answering their question, He strengthens their minds that they may notbe deceived. Wherefore there follows: "And Jesus answeringthembegantosay,Takeheedlestany man deceive you?" And this He says, because whenthesufferingsoftheJewsbegan,somearose professingtobeteachers.Whereforetherefollows: "For many shall come in My name, saying, Iam Christandshalldeceivemany." Bede: For many came forward, whendestruction washangingoverJerusalem,sayingthattheywere Christs, and that the time of freedom was now
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appropinquaremultietiaminEcclesiaipsis etiam temporibus apostolorum haeresiarchae prodiere multi etiam in nomine Christi venere Antichristi, quorum primusestSimonmagus,cui,sicutinactibus apostolorum legimus: auscultabant qui in Samariaerant,dicentes:haecestvirtusDei quaevocaturmagnaundeethicsubdituret multos seducent. A tempore autem dominicae passionis in populo Iudaeorum, qui latronem seditiosum elegerunt, et Christum salvatorem abiecerunt, nec hostium,necseditionesciviumcessaverunt unde sequitur cum audieritis autem bellaet opiniones bellorum, ne timueritis. Sedhis adventantibus, apostoli ne terreantur, ne Ierusalem Iudaeamque deserant admonentur: quia videlicet non statimfinis quin potius in quadragesimum differendum sit annum et hoc est quod subdituroportet enim haec fieri sed nondum finis, idest desolatio provinciae, ultimumque urbis ac templiexcidium. Sequiturexurgetautemgenscontragentem, etregnumsuperregnum. Theophylactus: Idest, Romani contra Iudaeos quod Iosephus narrat ante
approaching. Many teachers of heresyalsoarose intheChurcheveninthetimeoftheApostlesand many Antichrists came in the name of Christ,the first of whom was Simon Magus, to whomthe Samaritans,aswereadintheActsoftheApostles, listened, saying, "This man is the greatpowerof God."[Acts8:10]Whereforealsoitisaddedhere, "Andshalldeceivemany."Nowfromthetimeofthe PassionofourLordthereceasednotamongstthe [p. 257] Jewish people, who chose theseditious robber and rejected Christ the Saviour, either externalwarsorcivildiscord.Whereforeitgoeson: "And when ye shall hear of wars andrumoursof wars, be ye not troubled." And whenthesecome, the Apostles are warned not to be afraid, orto leaveJerusalemandJudaea,becausetheendwas nottocomeatonce,naywastobeputoffforforty years. And this is what is added: "forsuchthings mustneedsbebuttheendshallnotbeyet,"thatis, the desolation of the province, and the last destructionofthecityandtemple.
Itgoeson:"Fornationshallriseagainstnation,and kingdomagainstkingdom." Theophylact:Thatis,theRomansagainsttheJews, which Josephus relates happened before the

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destructionem Ierusalem factum. Cum enim gens Iudaeorum tributum non redderet, Romani venerunt turbati. Sed quia tunc temporis Romani misericordes erant, cepissent quidem eorum spolia,nonfuisset tamendestructioIerusalem.SedquodDeus contraIudaeospraeliaretur,ostenditurperid quod subditur et erunt terraemotusperloca etfames. Beda:ConstatautemhoctemporeIudaicae seditionisadlitteramcontigisse.Potestvero regnum super regnum, etpestilentiaeorum, quorum sermo serpit ut cancer, etfames audiendiverbumDei,etcommotiouniversae terrae,etaverafideseparatioinhaereticis magis intelligi, qui contra se invicem dimicantes,Ecclesiaevictoriamfaciunt.
destruction of Jerusalem. For when the Jews refusedtopaytribute,theRomansarose,inanger but because at that time they weremerciful,they took indeed their spoils, but did not destroy Jerusalem. What follows shews that God fought againsttheJews,foritissaid,"Andthereshallbe earthquakes in divers places, and there shallbe famines."
Bede: Now it is on record that thisliterallytook place at the time of the Jewish rebellion. But "kingdomagainstkingdom,"thepestilenceofthose whose word spreads as a canker, dearth of the wordofGod,thecommotionofthewholeearth,and theseparationfromthetruefaith,mayallratherbe understoodofhereticswho,byfightingoneagainst theother,bringaboutthetriumphoftheChurch.
Lectio 3 9 :
9. "But take heed to yourselves: forthey shalldeliveryouuptocouncilsandinthe synagogues ye shall be beaten: andye shall be brought before rulers and kings forMysake,foratestimonyagainstthem. 10. And the Gospel must first be
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. 10 . 11 , , ' , . 12 , : 13 . .
publishedamongallnations.11.Butwhen they shall lead you, and deliver you up, takenothoughtbeforehandwhatyeshall speak, neither do ye premeditate: but whatsoevershallbegivenyouinthathour, thatspeakye:foritisnotyethatspeak, but the Holy Ghost. 12. Now the brother shallbetraythebrothertodeath,andthe fatherthesonandchildrenshall[p.258] rise up against their parents, and shall causethemtobeputtodeath.13.Andye shall be hated of all men for Myname's sake: but he that shall endure untothe end,thesameshallbesaved.
Beda: Quo merito Hierosolymis ac provinciaeIudaeorumuniversaeirroganda tot fuerunt adversa, dominus manifestat cum dicit videte autem vosmetipsos: tradent enim vos in Conciliis, et in synagogisvapulabitis.EaquippeIudaicae genti maxima causa erat excidii, quod post occisionem salvatoris, nominis
Bede: The Lords shews how Jerusalem and the province of Judaea merited the infliction of such calamities,inthefollowingwords:"Buttakeheedto yourselves: for they shall deliver you up tocouncils and in the synagogues ye shall be beaten."Forthe greatest cause of destruction to the Jewishpeople was, that after slaying the Saviour, they also tormented the heralds of His name and faith with
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quoque ac fidei eius praecones impia crudelitatevexabant. Theophylactus: Convenienter autem praeposuit narrationem de hisquaecirca apostolos erant, ut in propriis tribulationibus aliqualem consolationem haberentexcommunibustribulationibuset passionibus Sequitur enim et ante regesetpraesides stabitis propter me, in testimonium illis. Reges autem et praesides dicit, sicut Agrippam, Neronem et Herodem. Quod autem dicit ante reges et praesides stabitis pro me, non modicam eis consolationem dedit, quia scilicetpropter eum erant passuri. Quod autem dicit in testimonium illis, sic intelligitur, idest in praeiudicium eorum, ut scilicet essent inexcusabiles quod scilicet apostolis laborantibus, illi non potuerunt veritati coniungi. Deinde ne crederent quod propter tribulationes et pericula praedicatio impediretur, subditur et in omnes gentes primum oportetpraedicari Evangelium.
wickedcruelty.
Theophylact: Fitly also did He premise a recitalof those things which concerned the Apostles, that in their own tribulations they might find some consolation in the community of troubles and sufferings.
Therefollows:"Andyeshallbebroughtbeforerulers andkingsforMysake,foratestimonyagainstthem." Hesays"kingsandrulers,"as,forinstance,Agrippa, Nero and Herod. Again, His saying, "forMysake," gave them no small consolation, in that theywere abouttosufferforHissake."Foratestimonyagainst them," means, as a judgment beforehandagainst them, that they might be inexcusable, in thatthough the Apostles were labouring for thetruth,theywould not join themselves to it. Then, that they might not think that their preaching should be impededby troubles and dangers, He adds: "And the Gospel mustfirstbepublishedamongallnations."
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Augustinus de Cons. Evang:Matthaeus addit: et tunc veniet consummatio. Sed hocquodMarcusaitprimum,signatutique antequamveniatconsummatio. Beda: Hoc ita fuisse completum, ecclesiasticae testantur historiae, in quibusreferturquodapostoliomnesmulto ante excidium Iudaeae provinciae ad praedicandum Evangelium toto orbe fueruntdispersi,exceptoIacoboZebedaei et Iacobo fratre domini, qui inIudaeapro verbo domini prius sanguinem fuderant. Quoniam ergo noverat dominus corda discipulorum de excidio ac perditione suae gentis esse contristanda, hoc eos solatio allevat, ut nossent sibi, etiam Iudaeisabiectis,sociosnondeessegaudii regnique caelestis, immo multo plures quamdeIudaeaperirent,exomnibustoto orbehominibusessecolligendos. Glossa: Poterat etiam alia sollicitudoin discipulorum cordibus oriri quia enim audierant quod ante reges etpraesides essent ducendi, ne dubitarent quod ex defectu propriae scientiae ac facundiae ad respondendum sufficientes essent, dominuseosconsolaturcumsubditetcum
Augustine,deCon.Evan.,ii,77:Matthewadds,"And thenshalltheendcome."[Matt24:14]
Bede: Ecclesiastical historians testify that this was fulfilled,fortheyrelatethatalltheApostleslongbefore the destruction of the province of Judaea were dispersedtopreachtheGospeloverthewholeworld, except James the son of Zebedee and Jamesthe brotherofourLord,whohadbeforeshedtheirblood in Judaea for the word of the Lord. Sincethenthe Lord knew that the hearts of the discipleswouldbe saddened by the fall and destruction oftheirnation, Herelievesthembythisconsolation,toletthemknow that even after the casting away of the Jews, companionsintheirjoyandheavenlykingdomshould notbewanting,[p.259]naythatmanymorewereto be collected out of all mankind than perished in Judaea.
Gloss.:Anotheranxietymightalsoariseinthebreasts ofthedisciples.Lestthereforeafterhearingthatthey were to be brought before kings and rulers,they shouldfearthattheirwantofscienceandeloquence should render them unable to answer, ourLord consoles them by saying, "But when they shalllead you and deliver you up, take nothoughtbeforehand
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duxerintvos,tradentes,nolitepraecogitare quid loquamini sed quod datum fuerit vobisinillahora,idloquamini. Beda: Cum enim propter Christum ducimur ad iudices, voluntatem tantum nostram pro Christo debemus offerre. CeterumipseChristusquiinnobishabitat loquitur et spiritus sancti inrespondendo gratiadabitur:undesequiturnonenimvos estisloquentes,sedspiritussanctus. Theophylactus:Praedicitetiameisquod erat gravius, quod scilicet a propinquis persecutionem patientur, unde sequitur tradet autem frater fratrem in mortem,et paterfiliumetconsurgentfiliiinparentes, etmorteafficienteos.
what ye shall speak, but whatsoever shallbegiven youinthathour,thatspeakye."
Bede:ForwhenweareledbeforejudgesforChrist's sake,allourdutyistoofferupourwillforChrist.As for the rest, Christ Himself who dwells inusspeaks forus,andthegraceoftheHolyGhostshallbegiven us,whenweanswer.Whereforeitgoeson:"Foritis notyethatshallspeak,buttheHolyGhost."
Theophylact: He also foretells to them a worseevil, thattheyshouldsufferpersecutionfromtheirrelations. Whereforetherefollows:"Nowthebrothershallbetray the brother to death, and the father the son and childrenshallriseupagainsttheirparents,andshall causethemtobeputtodeathandyeshallbehated ofallmenforMyname'ssake." Bede: This has often been seen in time of persecution, nor can there be any firm affection amongstmenwhodifferinfaith. Theophylact:AndthisHesays,thatonhearingit,they might prepare themselves to bearpersecutionsand ills with greater patience. Then He brings them consolation,saying,"Andyeshallbehatedofallmen
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Beda:Hocinpersecutionibusfiericrebro vidimus nec ullus est inter eos fidus affectusquorumdiversafidesest. Theophylactus: Hoc autem dicit, ut auditohoc,praeparentseutpersecutiones et mala patientius sustinerent. Deinde consolationeminducitdicenseteritisodio
omnibuspropternomenmeum.Quodenim habeamur odio propter Christum, causa est sufficiens patienter persecutiones sustinendi:nonenimmartyremfacitpoena, sedcausa.Sedinhocetiamquodsequitur qui autem sustinuerit in finem, hicsalvus erit, non modica consolatio essevidetur interpersecutiones.
forMyname'ssake"forthebeinghatedforChrist's sakeisasufficientreasonforsufferingpersecutions patiently, for it is not the punishment, butthecause, thatmakesthemartyr.Again,thatwhichfollowsisno small comfort amidst persecution: "But he thatshall endureuntotheend,thesameshallbesaved."
Lectio 4 14 , , , 15 [] , 16 . 17 . 18 : 19 ' . 20
14. "But when ye shall see the abomination of desolation, spoken of by Daniel the prophet,standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains:15.Andlethimthatison the housetop not go down intothe house, neither enter therein,totake any thing out of his house: [p.260] 16.Andlethimthatisinthefieldnot turn back again for to take uphis garment. 17. But woe to themthat arewithchild,andtothemthatgive suckinthosedays!18.Andprayye that your flight be not inthewinter. 19. For in those days shall be
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, . .
affliction, such as was not from the beginningofthecreationwhichGod created unto this time, neither shall be.20.AndexceptthattheLordhad shortened those days, no flesh should be saved: but for theelect's sake, whom He hath chosen, He hathshortenedthedays."
Glossa: Praemissis his quae ante excidium civitatiserantfutura,nuncdominuspraedicitea quae circa ipsam civitatis destructionem contigerunt, dicens cum autem videritis abominationem desolationis stantem ubi non debet,quilegitintelligat.
Gloss.:Afterspeakingofthethingswhichwere tohappenbeforethedestructionofthecity,the Lordnowforetellsthosewhichhappenedabout the destruction itself of the city, saying,"But whenyeshallseetheabominationofdesolation standingwhereitoughtnot,(lethimthatreadeth understand)." Augustine, de Con Evan, ii, 77: Matthewsays, standing"intheholyplace"butwiththisverbal difference Mark has expressed the same meaning for He says "where it ought not"to stand,becauseitoughtnottostandintheholy place. Bede: When we are challenged tounderstand
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Augustinus de Cons. Evang:Matthaeusdicit: stanteminlocosanctoinhacautemmutatione verbi Marcus exposuit eamdem sententiam: ideo quippe dixit ubi non debet, quia in loco sanctonondebet.
Beda: Quando autem ad intelligentiam

provocamur, mysticum monstratur esse quod dictum est. Potest autem simpliciter aut de Antichristo accipi, aut de imagine Caesaris, quamPilatusposuitintemplo,autdeHadriani equestristatua,quaeinipsosanctosanctorum loco multo tempore stetit. Abominatioquoque secundum veterem Scripturam idolum nuncupatur:etidcircoaddiditdesolationis,quod in desolato templo, atque deserto idolum positumsit. Theophylactus: Vel abominationem desolationis dicit ingressum hostium in civitatemperviolentiam. Augustinus ad Hesychium: Lucas vero, ut ostenderet tunc factam fuisseabominationem desolationis, quando expugnata estIerusalem, hoc eodem loco domini verbacommemorat: cum videritis circumdari ab exercituIerusalem, tuncscitotequiaappropinquavitdesolatioeius.
whatissaid,wemayconcludethatitismystical. ButitmayeitherbesaidsimplyofAntichrist,or ofthestatueofCaesar,whichPilateputintothe temple, or of the equestrian statue of Adrian, whichforalongtimestoodintheholyofholies itself. An idol is also called abomination according to the Old Testament, and Hehas added"ofdesolation"becauseitwasplacedin thetemplewhendesolateanddeserted.
Theophylact:OrHemeansby"theabomination ofdesolation"theentranceofenemiesintothe citybyviolence. Augustine,Epist.,cxcix,9:ButLuke,inorderto shew that the abomination of desolation happened when Jerusalem was taken, inthis same place gives the words of ourLord,"And when ye shall see Jerusalem compassedwith armies,thenknowthatthedesolationthereofis nigh."[Luke21:20] Itgoeson:"ThenletthemthatbeinJudaeaflee tothemountains." Bede: [p. 261] It is on record that thiswas literallyfulfilled,whenontheapproachofthewar
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Sequitur tunc qui in Iudaea sunt fugiant in montes. Beda: Haec iuxta litteram facta esseconstat, cum appropinquante Romano bello, et
exterminio Iudaicae gentis, oraculo admoniti omnesquierantinprovinciaChristiani,longius discesserunt,utecclesiasticanarrathistoria,et trans Iordanem secedentes, manebant ad tempus in civitate Pella, sub tutela Agrippae regis Iudaeorum, cuius in actibus apostolorum mentioest,quicumeaquaesibiobtemperare volebat parte Iudaeorum, semper imperio Romanorumsubditusagebat.
withRomeandtheexterminationoftheJewish people, all the Christians who were in that province,warnedbytheprophecy,fledfaraway, as Church history relates, and retiringbeyond Jordan,remainedforatimeinthecityofPella undertheprotectionofAgrippa,thekingofthe Jews,towhommentionismadeintheActs,and who with that part of the Jews, who choseto obey him, always continued subject to the Romanempire. Theophylact:AndwelldoesHesay,"Whoarein Judaea," for the Apostles were no longerin Judaea, but before the battle had been driven fromJerusalem. Gloss.: [ed. note: Non in Gloss - sed ap. Theophylact] Or rather went out of theirown accord,beingledbytheHolyGhost. Itgoeson:"Andlethimthatisonthehousetop notgodownintothehouse,neitherentertherein, to take any thing out of his house" for itisa desirable thing to be saved even naked from suchadestruction. Itgoeson:"Butwoetothemthatarewithchild, andtothemthatgivesuckinthosedays."
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Theophylactus:BeneautemdixitquiinIudaea sunt, quia apostoli in Iudaea adhuc non erant, sedantepraeliumfugatisuntaIerusalem.
Glossa: Vel magis ipsi exierunt, spirituducti divino.
Sequituretquisupertectum,nondescendatin domum,necintroeatuttollatquiddedomosua: desiderabile enim erit etiam nudo corporede tantatribulationesalvari.
Sequitur vae autem nutrientibusinillisdiebus.

praegnantibus
et
Beda: Quarum scilicet uteri vel manusfiliorum sarcina praegravatae, fugae necessitatemnon minimeimpediant. Theophylactus: Mihi autem videtur quod filiorum esum in his ostendat: nam fame et pestilentiaafflictimanusfiliisiniecerunt.
Bede: That is, they whose wombs or whose hands,overladenwiththeburdenofchildren,in nosmallmeasureimpedetheirforcedflight. Theophylact: But it seems to me, that inthese words He foretells the eating of children,for when afflicted by famine and pestilence,they laidhandsontheirchildren. Gloss.: Again, after having mentioned this double impediment to flight, which mightarise eitherfromthedesireoftakingawayproperty,or from having children to carry, Hetouchesupon thethirdobstacle,namely,thatcomingfromthe seasonsaying,"Andprayyethatyourflightbe notinthewinter." Theophylact: That is, lest they who wish tofly should be impeded by the difficulties of the season.AndHefitlygivesthecauseforsogreat anecessityforflightsaying,"Forinthosedays shall be affliction, such as was not fromthe beginning of the creation which God created untothistime,neithershallbe." Augustine, Epist., cxcix, 9: For Josephus, who has written the history of the Jews,relatesthat
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Glossa: Postquam autem fecerat mentionem de duplici impedimento fugae, quod scilicet posset esse vel ex cupiditate rerum asportandarum, vel ex deportatione natorum, tangit tertium impedimentum, quod scilicet est ex parte temporis, dicens orate ergouthieme nonfiant. Theophylactus: Ne scilicet ex difficultate temporis impediantur qui fugere cupiunt. Causam autem tantae necessitatis ad effugiendum convenienter assignat, cum dicit erunt enim in diebus illis tribulationes tales quales non fuerunt ab initio creaturae quam condiditDeus,usquenunc,necfient. Augustinus ad Hesychium: Iosephus enim quiIudaicasscripsithistorias,taliamaladicitilli
populotuncaccidisse,utvixcredibiliavideantur. Unde non immerito dictum est, talem tribulationem nec fuisse a creaturae initio,nec futuram. Sed etsi tempore Antichristi talis aut maior forsitan erit, intelligendum est de illo populodictumquodeistalisampliusfuturanon erit. Si enim Antichristum illi primietpraecipui recepturi sunt, facturus est tunc idempopulus tribulationempotiusquampassurus.
suchthingsweresufferedbythispeople,asare scarcely credible, wherefore it is said, not withoutcause,thattherewasnotsuchtribulation fromthebeginningofthecreationuntilnow,nor shall ever be. But although in the time of Antichrist there shall be one similarorgreater, we must understand that it is of that [p. 262] people, that it is said that there shall never happensuchanother.Foriftheyarethefirstand foremosttoreceiveAntichrist,thatsamepeople may rather be said to cause than tosuffer tribulation. Bede:Theonlyrefugeinsuchevilsis,thatGod whogivesstrengthtosuffer,shouldabridgethe powerofinflicting.Whereforetherefollows:"And exceptthattheLordhadshortenedthosedays." Theophylact: That is, if the Romanwarhadnot beensoonfinished,"nofleshshouldbesaved" thatis,noJewshouldhaveescaped"butforthe elect'ssake,whomHehathchosen,"thatis,for the sake of the believing Jews, or whowere hereafter to believe, "He hath shortened the days," that is, the war was soon finished,for GodforesawthatmanyJewswouldbelieveafter the destruction of the city for whichreasonHe would not suffer the whole race to be utterly destroyed.
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Beda: Hoc autem solum est in tantis malis refugium, ut Deus, qui dat virtutem patiendi, brevietpotentiampersequendi:undesequituret nisibreviassetdominusdies. Theophylactus: Idest, nisi in brevi spatio bellum Romanorum fuisset, non fuissetsalva omniscaroidest,nullusevasissetIudaeussed propter electos, quos elegit, idest propter Iudaeos credentes aut in posterumcredituros, breviavitdiesidest,citobellumestterminatum nam praesciebat Deus quod multi post desolationem civitatis crederent Iudaeorum: huius gratia eorum genus ex toto destrui non permisit.
Augustinus ad Hesychium: Quidam autem convenientius intellexisse mihi videntur mala ipsa significata nomine dierum, sicutdictisunt diesmaliinaliisScripturaedivinaelocis:neque enim dies ipsi mali sunt, sed ea quae fiuntin eis. Ipsa ergo dicta sunt breviari, ut, Deo donante tolerantiam, minus sentirent, ac sic quaemagnaessent,breviafierent.
Augustine: But some persons more fitly understand that the calamities themselvesare signifiedbydays,asevildaysarespokenofin other parts of Holy Scripture for the days themselves are not evil, but what is done in them. The woes themselves therefore aresaid to be abridged, because through thepatience which God gave they felt them less, andthen whatwasgreatinitselfwasabridged. Bede:Orelsethesewords,"Inthosedaysshall be affliction," properly agree with the timesof Antichrist,whennotonlytorturesmorefrequent, andmorepainfulthanbeforearetobeheaped onthefaithful,butalso,whatismoreterrible,the workingofmiraclesshallaccompanythosewho inflict torments. But in proportion as this tribulation shall be greater than thosewhich preceded,bysomuchshallitbeshorter.Forit isbelieved,thatduringthreeyearsandahalf,as farasmaybeconjecturedfromtheprophecyof DanielandtheRevelationsofJohn,theChurch istobeattacked.Inaspiritualsense,however, when we see the abomination of desolation standingwhereitoughtnot,thatis,heresiesand crimes reigning amongst them, who appearto beconsecratedbytheheavenlymysteries,then whosoeverofusremaininJudaea,thatis,inthe
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Beda: Vel aliter. Haec quae dicit ab illoloco, erunt dies tribulationis, temporibus Antichristi proprie congruunt, quando nonsolumtormenta crebriora et acerbiora, quam prius consueverant, ingerenda sunt fidelibus sed, quod gravius est, signorum quoque operatio eos qui tormenta ingerunt, comitabitur.Haec autem tribulatio quanto ceteris, quae praecessere,pressurarumponderegraviorfuit, tanto est temporis brevitate moderatiorfutura. Namque tribus annis et dimidio, quantumde prophetiaDanielisetApocalypsiIoannisconici potest, Ecclesia per orbem impugnandaesse creditur. Iuxta vero sensus spirituales, cum viderimusabominationemdesolationisstareubi nondebet,hocest,haeresesetflagitiaregnare inter eos, qui caelestibus mysteriisvidebantur esseconsecrati,tuncquicumqueinIudaea,hoc
estinconfessioneveraefideipersistimus,tanto altius virtutum culmen debemus ascendere quanto plures ampla vitiorum itinera sequi videmus. Hieronymus:Fugaeniminmontesest,utnon descendatadimaquiascenditadalta.
confession of the true faith, ought tomountthe higherinvirtue,themoremenweseefollowing thebroadpathsofvice.
Pseudo-Jerome: For our flight is to the mountains, that he who has mounted to the heightsofvirtuemaynotgodowntothedepths ofsin. Bede:Thenlethimwhoison[p.263]thehousetop, that is, whose mind rises above carnal deeds,andwholivesspiritually,asitwereinthe freeair,notcomedowntothebaseactsofhis former conversation, nor seek again those thingswhichhehadleft,thedesiresoftheworld or the flesh. For our house either means this world,orthatinwhichwelive,ourownflesh. Pseudo-Jerome: "Pray that your flight maynot beinthewinter,oronthesabbathday,"thatis, thatthefruitofourworkmaynotbeendedwith theendoftimeforfruitcomestoanendinthe winterandtimeinthesabbath. Bede: But if we are to understand it ofthe consummationoftheworld,Hecommandsthat ourfaithandloveforChristshouldnotgrowcold,
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Beda: Tunc qui super tectum est, hocest,qui excedens animo carnalia facta, tamquam in aura libera, spiritualiter vivit, ne descendatad infimos actus pristinae conversationis, neque ea quae reliquerit mundi, carnisve desideria repetat.Domusnamquenostravelmundushic, velipsainquadegimus,nostraintelligendaest caro. Hieronymus: Dicit enim orate, ut hieme non fiat fuga vestra, vel sabbato idest,nefiniantur fructus nostri operis cum fine temporis: hieme enimfiniturfructus,sabbatoverotempus.
Beda: Si autem de consummatione mundi intelligatur, haec praecipit, ut non refrigescat fides nostra et in Christum caritas, neque ut
otiosiinopereDeitorpeamusvirtutumsabbato.
andthatweshouldnotgrowlazyandcoldinthe workofGod,bytakingasabbathfromvirtue. Theophylact: We must also avoid sin with fervour,andnotcoldlyandquietly. Pseudo-Jerome: But the tribulation shall be great, and the days short, for the sake ofthe elect, lest the evil of this time shouldchange theirunderstanding.
Theophylactus: Oportet etiam nos apeccato fugerecumfervore,etnonfrigideetquiete. Hieronymus: Tribulatio autem erit ingens,et dies breves propter electos, ne malitiahuius temporismutetintellectumeorum.
Lectio 5 21 , , , : 22 , , . 23 : . 24 , , 25 ,
21. "And then if any man shallsayto you, 'Lo, here is Christ or, lo, heis there' believe him not.: 22. For false Christs and false prophets shall rise, and shall shew signs and wonders,to seduce, if it were possible, eventhe elect. 23. But take ye heed: behold,I have foretold you all things. 24. Butin thosedays,afterthattribulation,thesun shall be darkened, and themoonshall not give her light, 25. And thestarsof heaven shall fall, and the powersthat areinheavenshallbeshaken.26.And then shall they see the Son of Man
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. 26 . 27 [] ' .
coming in the clouds withgreatpower and glory. 27. And then shall Hesend His angels, and shall gathertogether His elect from the four winds,fromthe uttermost part of the earth to the uttermostpartofheaven.[p.264]
Theophylactus: Postquam ea quae ad Ierusalem pertinebant dominus complevit, nuncdeadventuloquiturAntichristi,dicenset tunc si quis vobis dixerit: ecce hic est Christus, ecce illic, ne credideritis. Hoc autemquoddicittunc,nonsicintelligas,idest statimcumcompletafuerintsupradictacirca Ierusalem: sicut et Matthaeus post Christi generationem dicit: in diebus illis venit Ioannes numquid immediate post Christi nativitatem? Non, sed indeterminate vel indistincte. Sic et in hoc loco tuncaccipi potest, non scilicet quando Ierusalem desolabitur, sed circa tempus adventus Antichristi.
Theophylact:AfterthattheLordhadfinishedallthat concerned Jerusalem, He now speaks of the comingofAntichrist,saying,"Thenifanymanshall say to you, Lo, here is Christ or, to, he isthere believe him not." But when He says, "then,"think notthatitmeansimmediatelyafterthesethingsare fulfilled about Jerusalem as Matthew alsosays afterthebirthofChrist,"InthosedayscameJohn theBaptist"[Matt3:1]doeshemeanimmediately after the birth of Christ? No, but he speaks indefinitely and without precision. So also here, "then"maybetakentomeannotwhenJerusalem shall be made desolate, but about thetimeofthe comingofAntichrist.
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Sequitur exurgent enim pseudochristi et pseudoprophetae, et dabunt signa et prodigia ad seducendos, si fieri potest, etiam electos. Multi enim Christi nomen suscipient,itautetiamfidelesseducant. Augustinus de Civ. Dei:Solveturenimtunc Satanas, et per Antichristum in omnivirtute sua mirabiliter quidem, sed mendaciter operabitur. Solet autem ambigi utrum propterea dicta sint ab apostolo signaet prodigiamendacii,quoniammortalessensus perphantasmatadecepturusest,utquodnon facit,facerevideaturanquiaillaipsa,etiam si erunt vera prodigia, ad mendacia pertrahent credituros non ea potuissenisi divinitus fieri, virtutem Diaboli nescientes, maxime quando tantam quantamnumquam habuit acceperit potestatem. Sed propter quodlibet horum dictum sit, seducentureis signisatqueprodigiisquiseducimerebuntur. Gregorius super Ezech: Cur autem sub dubitatione dicitur si fieri potest, cum quid futurum sit, a domino praesciatur? Unum vero ex duobus est: quia si electisunt,fieri non potest si autem fieri non potest, electi non sunt. Ista ergo dominici sermonis dubitatio in electis exprimit trepidationem
It goes on: "For false Christs andfalseprophets shall arise, and shall shew signs andwonders,to seduce, if it were possible, even the elect." For manyshalltakeuponthemthenameofChrist,so astoseduceeventhefaithful. Augustine,deCiv.Dei,xx,19:ForthenshallSatan beunchained,andworkthroughAntichristinallhis power,wonderfullyindeed,butfalsely.Butadoubt isoftenraisedwhethertheApostlesaid"signsand lying wonders," because he is to deceivemortal sense,byphantoms,soastoappeartodowhathe does not, or because those wondersthemselves, even though true, are to turn men asidetolies, becausetheywillnotbelievethatanypowerbuta Divinepowercoulddothem,beingignorantofthe power of Satan, especially when he shallhave receivedsuchpowerasheneverhadbefore.But for whichever reason it is said, they shall be deceivedbythosesignsandwonderswhodeserve tobedeceived. Greg.,HominEzech.i,9:Whyhoweverisitsaid with a doubt "if it were possible," whentheLord knowsbeforehandwhatistobe?Oneoftwothings is implied that if they are elect, itisnotpossible andifitispossible,theyarenotelect.Thisdoubt therefore in our Lord's discourse expresses the trembling in the mind of the elect. And He calls
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mentis quos et electos nominat,quiacernit quod in fide et bono opere persistent:quia qui electi sunt ad persistendum, per signa praedicatorum Antichristi tentabuntur ad cadendum. Beda: Quidam autem hoc ad captivitatis Iudaicae tempus referunt, ubi multichristos seessedicentes,deceptaspostsecatervas populi trahebant: sed in illa civitatis obsidionenulluseratfidelis,adquemdivina exhortatio, ne falsos magistros sequeretur, fieri deberet unde melius de haereticis accipiendum est, qui contra Ecclesiam venientes christos se esse mentirentur quorum primus Simon magus fuit,extremus autemillemaiorceterisestAntichristus. Sequiturvosergovidete:eccepraedixivobis omnia. Augustinus ad plebem Hippon:Nonenim solumbonaquaesanctisetfidelibussuisest redditurus,verumetiammalaquibuserathic mundusabundaturus,antepraedixit,utbona post saeculi finem secutura certiores expectaremus, quando mala similiter praenuntiataantesaeculifinempraecedentia
them elect, because He sees that they will persevere in faith and good works forthosewho arechosentoremainfirmaretobetemptedtofall bythesignsofthepreachersofAntichrist.
Bede: Some however refer this to the timeofthe Jewishcaptivity,wheremany,declaringthemselves to be Christs, drew after them crowdsofdeluded personsbutduringthesiegeofthecitytherewas noChristiantowhomtheDivineexhortation,notto follow false [p. 265] teachers, could apply. Wherefore it is better to understand itofheretics, who, coming to oppose the Church, pretendedto beChriststhefirstofwhomwasSimonMagus,but thatlastone,greaterthantherest,isAntichrist.
It goes on: "But take ye heed: behold, I have foretoldyouallthings." Augustine,Epist.,78:ForHedidnotonlyforetelto HisdisciplesthegoodthingswhichHewouldgive toHissaintsandfaithfulones,butalsothewoesin whichthisworldwastoabound,thatwemightlook for our reward at the end of the worldwithmore confidence, from feeling the woes inlikemanner announced as about to precede the end ofthe
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sentiremus. Theophylactus: Post Antichristi autem adventum alterabitur et mutabitur machina mundialis, obscuratis sideribus propter abundantiam claritatis Christi: undesequitur sedindiebusillisposttribulationemillamsol contenebrabitur, et luna non dabit splendorem suum, et stellae caeli erunt decidentes. Beda: Sidera enim in die iudiciividebuntur obscura, non diminutione suae lucis accidente, sed superveniente claritate veri luminis, hoc est summi iudicis quamvisnil prohibeat intelligi veraciter solem tunc et lunamcumsideribusceterisadtempussuo lumine privari, quomodo de sole factum constat tempore dominicae passionis. Ceterum peracto die iudicii, cum fuerit caelum novum et terra nova, tuncfietquod Isaiasdicit:eritluxlunaesicutluxsolis,etlux solisseptempliciter.
world. Theophylact:ButafterthecomingofAntichrist,the frameoftheworldshallbealteredandchanged,for the stars shall be obscured on account of the abundanceofthebrightnessofChrist.Whereforeit goes on: "But in those days, after thattribulation, thesunshallbedarkened,andthemoonshallnot giveherlightandthestarsofheavenshallfall."
Bede: For the stars in the day of judgmentshall appearobscure,notbyanylesseningoftheirown light,butbecauseofthebrightnessofthetruelight, thatis,ofthemosthighJudgecominguponthem althoughthereisnothingtopreventitsbeingtaken to mean, that the sun and moon with alltheother heavenly bodies then for a time are reallytolose theirlight,justaswearetoldwasthecasewiththe sunatthetimeofourLord'sPassion.Butafterthe dayofjudgment,whenthereshallbeanewskyand a new earth, then shall happen what Isaiah says: "Moreover,thelightofthemoonshallbeasthelight of the sun, and the light of the sun shall be sevenfold."[Isa30:26] Therefollows:"Andthepowersofheavenshallbe shaken."
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Sequitur et virtutes quae sunt in caelo movebuntur.

Theophylactus: Idest, virtutes angelicae stupebunt, tanta magnalia videntes fieri,et eorumiudicariconservos. Beda:Quidmirumhominesadhociudicium perturbari, cuius aspectum et ipsae angelicae tremunt potestates? Quid faciunt ibitabulae,quandotremuntcolumnae?Quid virgula deserti patitur, cum cedrusParadisi concutitur? Hieronymus: Vel aliter. Solobtenebrabitur adgelidacorda,uthiemeetlunanondabit splendorem suum, serena a tempestate dissensionum et stellae caeli erunt decidentes in lumine, quando penedeerit semen Abrahae, cui sunt similatae et virtutes quae sunt in caelis movebuntur ad iram vindictae, quando mittentur a filio hominis veniente de cuius adventusubditur et tunc videbunt filium hominis venientemin nubibus cum virtute multa, qui scilicetprius sicutpluviainvellusGedeondescenditcum humilitate.
Theophylact: That is, the Angelic virtues shallbe astonished,seeingthatsuchgreatthingsaredone, andthattheirfellow-servantsarejudged. Bede: What wonder is it that men should be troubledatthisjudgment,thesightofwhichmakes the very Angelic powers to tremble?Whatwillthe stories of the house do when the pillars shake? What does the shrub of the wildernessundergo, whenthecedarofparadiseismoved? Pseudo-Jerome: Or else, the sun shall be darkened,atthecoldnessoftheirhearts,asinthe winter time. And the moon shall not giveherlight withserenity,inthistimeof[p.266]quarrel,andthe stars of heaven shall fail in their light, whenthe seed of Abraham shall all but disappear, for toit they are likened [Gen 22:17]. And thepowersof heaven shall be stirred up to the wrath of vengeance,whentheyshallbesentbytheSonof Man at His coming, of whose Advent it is said, "AndthenshalltheyseetheSonofMancomingin thecloudswithgreatpowerandglory,"He,thatis, who first came down like rain into thefleeceof Gideoninalllowliness. Augustine, Epist., cxcix, 11: For sinceitwassaid bytheAngelstotheApostles,"Heshallsocomein
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Augustinus ad Hesychium: Quia enim dictum est apostolis ab Angelis: sicveniet

quomodo vidistis eum euntem in caelum, merito credendus est non solum ineodem corpore, verum etiam in nube venturus: quoniam sic veniet sicut abiit, et nubes suscepiteumabeuntem. Theophylactus: Videbunt autem dominum tamquam filium hominis, scilicet incorpore: quodenimvideturcorpusest. Augustinus de Trin: Visio quippe filii hominis exhibetur etiam malis: nam visio formaeDeinonnisimundiscorde,quiaipsi Deumvidebunt.EtquiafiliumDei,secundum idquodinformaDeiaequalisestpatri,iniqui viderenonpossuntoportetautemutiudicem vivorum et mortuorum, coram quo iudicabuntur, et iusti videant et iniqui ideo oportebat ut filius hominis acciperet iudiciariampotestatemdecuiusexecutione moxsubditurettuncmittetAngelossuos.
likemannerasyehaveseenHimgointoheaven," [Acts1:11]rightlydowebelievethatHewillcome notonlyinthesamebody,butonacloud,sinceHe istocomeasHewentaway,andacloudreceived HimasHewasgoing. Theophylact:ButtheyshallseetheLordastheSon ofMan,thatis,inthebody,forthatwhichisseenis body. Augustine,deTrin.,i,13:ForthevisionoftheSon ofManisshewneventothebad,butthevisionof theformofGodtothepureinheartalone,"forthey shallseeGod."[Matt5:8]Andbecausethewicked cannotseetheSonofGod,asHeisintheformof God, equal to the Father, and at the sametime both just and wicked are to see HimasJudgeof the quick and dead, before Whom they shallbe judged, it was necessary that the Son of Man should receive power to judge. Concerning the execution of which power, there is immediately added,"AndthenshallHesendHeangels." Theophylact:ObservethatChristsendstheAngels aswellastheFatherwherethenaretheywhosay thatHeisnotequaltotheFather?FortheAngels go forth to gather together the faithful, who are chosen, that they may be carried into theairto
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Theophylactus: Vide quod Christus Iesus mittit Angelos, sicut et pater. Ubi ergosunt qui dicunt, quod patri non est aequalis? Egrediuntur namque Angeli congregare fideleselectos,ut,inaeraraptiobvientIesu
Christoundesequituretcongregabitelectos suosaquatuorventis. Hieronymus:Uttriticumventilatumdearea totiusterrae. Beda: A quatuor autem ventis, aquatuor mundi partibus dicit: oriente, occidente, AquiloneetAustro.Etnequisquamputaret, a quatuor solummodo plagis terrae, etnon potius a cunctis eius finibus, simul et Mediterraneis regionibus electos esse congregandos, apte subiunxit a summo terrae usque ad summum caeli idest, ab extremis terrae finibus usque ad ultimos terminos eius, ubi longe aspectantibus circulus caeli terrae finibus insiderevidetur. Nullus ergo in die illa remanebitelectusqui non venienti ad iudicium domino inaera occurrat. Veniunt ad iudicium et reprobi,ut peracto iudicio dissipentur, et pereant a facieDei.
meet Jesus Christ. Wherefore it goes on: "And gathertogetherHiselectfromthefourwinds." Pseudo-Jerome: As corn winnowed from the threshing-floorofthewholeearth. Bede:By"thefourwinds,"Hemeansthefourparts oftheworld,theeast,thewest,thenorth,andthe south.Andlestanyoneshouldthinkthattheelect are to be gathered together only from thefour edges of the world, and not from the midland regionsaswellastheborders,Hehasfitlyadded, "Fromtheuttermostpartofearth,totheuttermost partofheaven,"thatis,fromtheextremitiesofthe earthtoitsutmostbounds,wherethecircleofthe heavens appears to those who look from[p.267] afar to rest upon the boundaries of the earth.No onethereforeshallbeelectinthatdaywhoremains behindanddoesnotmeettheLordintheair,when He comes to judgment. The reprobate alsoshall cometojudgment,thatwhenitisfinishedtheymay be scattered abroad and perish from beforethe faceofGod.
Lectio 6 28
28. "Now learn a parable ofthefigtree

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: , . 29 , , . 30 . 31 , .
When her branch is yet tender, and puttethforthleaves,yeknowthatsummer isnear:29.Soyeinlikemanner,whenye shall see these things come to pass, knowthatitisnigh,evenatthedoors.30. VerilyIsayuntoyou,thatthisgeneration shall not pass, till all these things be done. 31. Heaven and earth shallpass away:butMywordsshallnotpassaway."
Beda: Sub exemplo arboris docuit dominus consummationis exemplum, dicens a ficu autem discite parabolam. Cum iam ramus eius tener fuerit et nata fuerintfolia,cognoscitisquiainproximosit aestassicetvos,cumvideritishaecfieri, scitotequodinproximositinostiis. Theophylactus: Quasi dicat: sicut cum ficui nascuntur folia, statim estaestas,sic et post angustias Antichristi statim, nullo sequente medio, Christi erit adventusqui aestas erit iustis ex hieme, peccatoribus
Bede:UndertheexampleofatreetheLordgavea pattern of the end, saying, "Now learn aparableof thefigtree,whenherbranchisyettender,andputteth forthleaves,yeknowthatsummerisnear.Soyein likemanner,whenyeshallseethesethingscometo pass,knowthatitisnigh,evenatthedoors."
Theophylact:AsifHehadsaid,Aswhenthefigtree putsforthitsleaves,summerfollowsatonce,soalso after the woes of Antichrist, at once, without an interval,shallbethecomingofChrist,whowillbeto thejustassummerafterwinter,buttosinners,winter
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verohiemsexaestate. Augustinus ad Hesychium: Vel aliter. OmniaquaeatribusEvangelistisdictasunt de domini adventu, diligentius inter se collataatquediscussafortasseinveniuntur ad hoc pertinere quod quotidie venit in corpore suo quod est Ecclesia,exceptis his locis ubi ille adventus ultimus ita promittitur ut propinquare dicatur: ut in ultimo sermonis secundum Matthaeum ipse adventus evidenter exprimitur, ubi dicitur: cum venerit filius hominis in maiestatesua.Quidenimestcumvideritis haec fieri? Nisi ea quae supra dixit,in quibus est etiam id quod ait et tunc videbunt filium hominis venientem in nubibus.Nonitaquetunceritfinis,sedtunc eritinproximo.Andicendumestnonomnia quae supra commemorata sunt, esse intelligenda, sed aliqua eorum, hoc videlicet excepto quod dictum est ettunc videbunt filium hominis venientem? Ipse quippe finis erit, non tunc proximus erit. SedMatthaeusaperuitnullisexceptisesse accipiendum, dicens: cum videritis haec omnia, scitote quia prope est inianuis. Intelligitur ergo quod supra dictumestsic: et mittet Angelos suos de quatuormundi
aftersummer. Augustine,Epist.,119,11:Allthatissaidbythethree Evangelists concerning the Advent of our Lord, if diligently compared together and examined, will perchancebefoundtobelongtoHisdailycomingin His body, that is, the Church, except thoseplaces wherethatlastcomingissopromised,asifitwere approaching for instance in the last part ofthe discourseaccordingtoMatthew,thecomingitselfis clearlyexpressed,whereitissaid,"WhentheSonof ManshallcomeinHisglory,"[Matt25:31]Forwhat does He refer to in the words, "when yeshallsee these things come to pass," but thosethingswhich Hehasmentionedabove,amongstwhichitissaid, "And then ye shall see [p. 268] the Son of Man comingintheclouds."Theendthereforeshallnotbe then,butthenitshallbenearathand.Orareweto say, that not all those things which are mentioned abovearetobetakenin,butonlysomeofthem,that is, leaving out these words, "Then shall ye seethe SonofMancoming"forthatshallbetheenditself, andnotitsapproachonly.ButMatthewhasdeclared that it is to be received without exception,saying, "When ye shall see all these things, know that itis near, even at the doors." That which is saidabove mustthereforebetakenthus"AndHeshallsendHis angels, and gather together the elect fromthefour winds"thatis,HeshallcollectHiselectfromthefour
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partibus, idest, de toto orbe terrarum congregabit electos suos quae totahora novissima facit veniens in suis membris tamquaminnubibus. Beda: Potest autem haec fructificatiofici mystice intelligi super statu synagogae, quaevenienteadsedomino,quiafructum iustitiae non habebat in eis qui tunc incredulierant,aeternasterilitatedamnata est.Sedquoniamdixitapostolusquodcum plenitudo gentium intraverit, omnis Israel salvus erit, quid est hoc nisi quod diu sterilis arbor fici fructum quemnegaverat reddet? Quod ubi factum fuerit,aestatem veraepacisesseinproximononambiges. Hieronymus:Velfoliaficinata,verbasunt praesentia aestas proxima, dies est iudicii, in qua unaquaeque arbor manifestabit quae intus habuit, aridumad comburendum, an viride ad plantandum cumlignovitae. Sequitur amen dico vobis, quoniam non transibitgeneratiohaec,donecistaomnia fiant.
windsofheaven,whichHedoesinthewholeofthe lasthour,cominginHismembersasinclouds.
Bede: This fruitbearing of the fig tree may also be understood to mean the state of the synagogue, which was condemned to everlasting barrenness, because when the Lord came, it had no fruitsof righteousnessinthosewhowerethenunfaithful.But the Apostle has said that when the fulnessofthe Gentiles is come in [Rom 11:25], all Israel shallbe saved.Whatmeansthis,butthatthetree,whichhas been long barren, shall then yield the fruit,whichit hadwithheld?Whenthisshallhappen,doubtnotthat asummeroftruepeaceisathand. Pseudo-Jerome: Or else, the leaves whichcome fortharewordsnowspoken,thesummerathandis thedayofJudgment,inwhicheverytreeshallshew what it had within it, deadness for burning, or greennesstobeplantedwiththetreeoflife.
Therefollows:"VerilyIsayuntoyou,Thisgeneration shallnotpass,tillthesethingsbedone."
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Beda: Nomine generationis aut omne hominum significat genus, aut specialiter Iudaeorum. Theophylactus: Vel aliter. Non transibit generatio haec, scilicet Christianorum, donecomniafiant,quaecircaIerusalemet Antichristi adventum dicta sunt. Non enim dicit generationem apostolorum quia maior pars apostolorum non pervenit usque ad Ierusalem consummationem. Dicit autem hoc de generatione Christianorum,volensdiscipulosconsolari, necrederentquodinillistemporibusfides deficeret: prius enim elementaimmobilia deficient, quam verba Christi unde subditur caelum et terra transibunt,verba autemmeanontransibunt. Beda: Caelum quod transibit, non aethereum sive sidereum, sed aereum intelligere debemus. Quocumque enim pervenirepotuitaquadiluvii,eo,iuxtabeati Petri sententiam, ignis iudicii perveniet. Transient autem caelum et terra per eam quamnunchabentimaginem,attamenper essentiamsinefinesubsistent.
Bede:BygenerationHeeithermeansthewholerace ofmankind,orspeciallytheJews.
Theophylact:Orelse,"Thisgenerationshallnotpass away," that is, the generation ofChristians,"untilall things be fulfilled," which were spokenconcerning JerusalemandthecomingofAntichristforHedoes not mean the generation of the Apostles, forthe greater part of the Apostles did not live up tothe destruction of Jerusalem. But He says this ofthe generation of Christians, wishing to console His disciples,lesttheyshouldbelievethatthefaithshould fail at that time for the immoveable elements shall firstfail,beforethewordsofChristfailwhereforeitis added,"Heavenandearth[p.269]shallpassaway, butMywordsshallnotpassaway."
Bede:Theheavenwhichshallpassawayisnotthe etherealorstarryheaven,buttheheavenwhereisthe air.Forwheresoeverthewaterofthejudgmentcould reach, there also, according to the words ofthe blessedPeter,thefireofjudgmentshallreach[2Pet 3:10-12]. But the heaven and the earth shall pass away in that form which they now have, but intheir essencetheyshalllastwithoutend.
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Lectio 7 32 , , . 33 : . 34 , , . 35 , , , 36 . 37 , , . 32."Butofthatdayandthathourknoweth no man, no, not the angels which arein heaven, neither the Son, but theFather. 33.Takeyeheed,watchandprayforye know not when the time is. 34. Forthe SonofManisamantakingafarjourney, who left his house, and gaveauthorityto his servants, and to every manhiswork, andcommandedtheportertowatch.35. Watchyetherefore:foryeknownotwhen themasterofthehousecometh,ateven, oratmidnight,oratthecockcrowing,orin themorning:36.Lestcomingsuddenlyhe findyousleeping.37.AndwhatIsayunto youIsayuntoall-Watch."
Theophylactus: Volens dominus discipulosimpedireabinterrogationeillius dieiethorae,dixitdedieautemilloethora

Theophylact: The Lord wishing to prevent His disciplesfromaskingaboutthatdayandhour,says, "Butofthatdayandthathourknowethnoman,no,not

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nemo scit, neque Angeli in caelo,neque filius,nisipater.Sienimdixisset,quiascio, tamen nolo vobis revelare, ipsos non modicum contristasset. Nunc vero sapientius egit, et ipsos exclusit ab huiusmodi interrogatione, ne ei molesti fierent, in hoc quod dixit: neque Angeli sciunt,nequeego. Hilarius de Trin: Ignoratio autem diei atque horae obicitur unigenito Deo, ut Deus ex Deo natus non sit in eanaturae perfectione qua Deus est. Sed primum sensucommunisiudiciisentiendumestan credibileessepossitutaliquidexomnibus nesciatquiomnibusadidquodsuntatque erunt,auctorest.Quomodoenimextraeius naturae scientiam est per quam etinqua id quod efficiendum sit continetur? Hanc autemillediemignorat,quaeadventussui dies est? Humanae naturae quodagere definiunt,quantuminseest,praesciunt,et sequitur gerendi cognitio voluntatem agendi. Quomodo ergo dominus gloriae adventus sui ignorata die, naturae esse imperfectaecreditur,quaeetnecessitatem habeat adveniendi, et scientiamadventus sui non adepta sit? Iam vero quanta impietatisgeminaturoccasio,siDeopatri
theangelswhichareinheaven,neithertheSon,but theFather."ForifHehadsaid,Iknow,butIwillnot revealittoyou,Hewouldhavesaddenedthemnota little but He acted more wisely, and preventstheir asking such a question, lest they shouldimportune Him,bysaying,neithertheAngels,norI.
Hilary,deTrin.,ix:Thisignoranceofthedayandhour is urged against the Only-Begotten God, as if,God bornofGodhadnotthesameperfectionofnatureas God.Butfirst,letcommonsensedecidewhetheritis credible that He, who [p. 270] is the causethatall thingsare,andaretobe,shouldbeignorantofany outofallthesethings.Forhowcanitbebeyondthe knowledgeofthatnature,bywhichandinwhichthat which is to be done is contained? And canHebe ignorant of that day, which is the day of Hisown Advent?Humansubstancesforeknowasfarasthey can what they intend to do, and the knowledge of whatistobedone,followsuponthewilltoact.How thencantheLordofglory,fromignoranceoftheday of His coming, be believed to be ofthatimperfect nature, which has on it a necessity ofcoming,and hasnotattainedtotheknowledgeofitsownadvent? But again, how much more room forblasphemywill there be, if a feeling of envy isascribedtoGodthe Father,inthatHehaswithheldtheknowledgeofHis
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deputabitur indignitatis affectus, si ei ademerit beatitudinis cognitionem, cui mortisinduxeritpraescientiam?Quodsiin eo omnes scientiae thesauri sunt,diem hunc non ignorat. Sed meminisse nos convenitoccultosineoscientiaethesauros esse. Ignoratio igitur eius est secundum quod thesauri scientiae in eo latent.In omnibus enim quae Deus ignorare se loquitur,ignorationenondetinetursedaut tempus est non loquendi, autdispensatio non agendi. Si autem tunc cognovisse DeusdiciturquodAbrahameumamaverit, cumhocnoncelavitAbrahaenecesseest ut et pater ob id diem scire dicatur,quia non celaverit filio. Si itaque diemfilius nescit, sacramentum est ut taceat e contrariopatersolusostenditurscire,quia non tacet. Absit autem corporalium mutationum novitates in patre et filio existimari. Denique, ne per infirmitatem ignorare dicatur, continuo subiecitvidete, vigilate et orate: nescitis enim quando tempussit. Hieronymus:Vigiliaenimopusestmentis antemortemcorporis. Theophylactus: Docet autem vigilareet
beatitude from Him to whom He gave a foreknowledgeofHisdeath.ButifthereareinHimall thetreasuresofknowledge,Heisnotignorantofthis dayratherweoughttorememberthatthetreasures ofwisdominHimarehiddenHisignorancetherefore mustbeconnectedwiththehidingofthetreasuresof wisdom,whichareinHim.Forinallcases,inwhich God declares Himself ignorant, He is not underthe power of ignorance, but either it is not afittimefor speaking,oritisaneconomyofnotacting.ButifGod issaidthentohaveknownthatAbrahamlovedHim, when He did not hide that His knowledge from Abraham, it follows, that the Father is saidtoknow theday,becauseHedidnothideitfromtheSon.If thereforetheSonknewnottheday,itisaSacrament of His being silent, as on the contrary theFather aloneissaidtoknow,becauseHeisnotsilent.But God forbid that any new and bodilychangesshould beascribedtotheFatherortheSon.Lastly,lestHe shouldbesaidtobeignorantfromweakness,Hehas immediatelyadded,"Takeyeheed,watchandpray, foryeknownotwhenthetimeis."
Pseudo-Jerome: For we must needs watchwithour soulsbeforethedeathofthebody. Theophylact: But He teach us two things,watching
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orare, duo haec: multi namquevigilamus, sednoctesducentesinpravitates.Adhoc autem consequenter similitudineminducit, dicens sicut homo qui peregre profectus reliquit domum suam, et dedit servissuis potestatem cuiusque operis, et ianitori praecepitutvigilet. Beda:Homoquiperegreprofectusreliquit domumsuam,Christusest,quiadpatrem post resurrectionem victor ascendens, Ecclesiam corporaliter reliquit, quam tamen numquam divinae praesentiae praesidiodestituit. Gregorius in Evang:Carnisetenimlocus proprie terra est, quae velut ad peregrinandum ducta est, cum per redemptorem nostrum est in caelis collocata. Dedit autem servis suis potestatemcuiusqueoperis,quiafidelibus suis concessa sancti spiritus gratia, facultatemtribuitbonisoperibusserviendi. Ianitori quoque praecepit ut vigilaret:quia ordinipastorumcommissaesibiEcclesiae curamiubetimpendere.Nonsolumautem rectores Ecclesiae, sed omnes vigilare praecipimur,ianuascordiumcustodientes, neantiquihostismalasuggestiosubintret,
and prayer for many of us watch, but watchonlyto passthenightinwickednessHenowfollowsthisup withaparable,saying,"FortheSonofManisasa mantakingafarjourney,wholefthishouse,andgave hisservantspowerovereverywork,andcommanded theportertowatch."[p.271]
Bede:Themanwhotakingafarjourneylefthishouse is Christ, who ascending as a conqueror to His Father after the Resurrection, left His Church, asto His bodily presence, but has never deprived herof thesafeguardofHisDivinepresence.
Greg, Hom in Evan, 9: For the earthisproperlythe placefortheflesh,whichwasasitwerecarriedaway toafarcountry,whenitwasplacedbyourRedeemer intheheavens."Andhegavehisservantspowerover every work," when, by giving to Hisfaithfulonesthe graceoftheHolyGhost,Hegavethemthepowerof serving every good work. He has alsoorderedthe portertowatch,becauseHecommandedtheorderof pastorstohaveacareovertheChurchcommittedto them. Not only, however, those of us who rule over Churches,butallarerequiredtowatchthedoorsof theirhearts,lesttheevilsuggestionsofthedevilenter into them, and lest our Lord find ussleeping. WhereforeconcludingthisparableHeadds,"Watch
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nenosdominusdormientesinveniat.Unde ex hac similitudine concludens subdit vigilate ergo: nescitis enim quando dominus domus veniat: sero, an media nocte, an galli cantu, an mane ne cum veneritinveniatvosdormientes. Hieronymus: Nam qui dormit, non corporavera,sedphantasmataintendit,et vacuus vigilat de his quae viderat.Sic nimirumsuntquosmundiamorrapitinvita, qui deserunt post vitam quodsomniabant procerto. Theophylactus: Vide autem quia non dixit: nescio quando tempus erit, sed nescitis. Propter hoc enim hoc occultavit, quia nobis expediebat: nam si nunc ignorantes finem non curamus, quid faceremus, si finem sciremus? Malitias namque nostras differremus usque ad ultimum.Attendamusetiamdictiones:sero namque finis existit, cum quis moriturin senectute media nocte, cum quismoritur in medio iuventutis galli cantu vero,cum ratio completur in nobis: cum enimincipit puersecundumrationemvivere,tuncgallus in eo vociferatur, excitans a somno sensualitatis mane autem puerilis est
yetherefore:foryeknownotwhenthemasterofthe house cometh, at even, or at midnight, or at cockcrow,orinthemorning:lestcomingsuddenlyhe findyousleeping."
Pseudo-Jerome: For he who sleeps appliesnothis mind to real bodies, but to phantoms, andwhenhe awakes,hepossessesnotwhathehadseensoalso arethose,whomtheloveofthisworldseizesuponin thislifetheyquitafterthislifewhattheydreamedwas real. Theophylact:SeeagainthatHehasnotsaid,Iknow notwhenthetimewillbe,but,"Yeknownot."Forthe reasonwhyHeconcealeditwasthatitwasbetterfor us for if, now that we know not the end, weare careless,whatshouldwedoifweknewit?Weshould keep on our wickedness even unto the end. Letus therefore attend to His words for theendcomesat even,whenamandiesinoldageamidnight,when he dies in the midst of his youth and atcockcrow, whenourreasonisperfectwithinusforwhenachild beginstoliveaccordingtohisreason,thenthecock cries loud within him, rousing him from thesleepof sensebuttheageofchildhoodisthemorning.Now all these ages must look out for the endforevena childmustbewatched,lesthedieunbaptized.
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aetas. Oportet enim omnes istos finem praescire: nam et puero cavendum ne imbaptizatuspertranseat. Hieronymus: Hoc autem fine concludit sermonem, ut commune omnium praeceptumnovissimiperprimosaudiant unde subdit quod autem vobis dico, omnibusdico:vigilate. Augustinus ad Hesychium: Non solum enim illis dixit quibus tunc audientibus loquebatur,sedetiamillisquifueruntpost illosantenos,etadnosipsos,etquierunt post nos usque ad novissimum eius adventum. Numquid autem omnes inventurus est dies ille in hac vita,aut quisquam dicturus est quod addefunctos etiam pertineat quod ait vigilate, necum venerit repente, inveniat vosdormientes? Cur itaque omnibus dicit quod adeos solospertineatquituncerunt,nisiquiaad omnespertinet,quomododixi?Tuncenim unicuiquevenietdiesillecumveneriteius dies, ut talis hinc exeat qualis est iudicandus illo die ac per hoc, vigilare debet omnis Christianus, ne imparatum eum inveniat domini adventus.Imparatum autem inveniet dies ille quemimparatum
Pseudo-Jerome: He thus concludes His discourse, that the last should hear from those who comefirst this precept which is common to all whereforeHe adds,"ButwhatIsayuntoyouI[p.272]sayuntoall, Watch." Augustine,Epist.,199,3:ForHenotonlyspeaksto thoseinwhosehearingHethenspake,buteventoall who came after them, before our time, andevento us, and to all after us, even to His last coming.but shallthatdayfindallliving,orwillanymansaythatHe speaksalsotothedead,whenHesays,"Watch,lest when he cometh he find you sleeping?" Whythen does He say to all, what only belongs tothosewho shallthenbealive,ifitbenotthatitbelongstoall,asI havesaid?Forthatdaycomestoeachmanwhenhis daycomesfordepartingfromthislifesuchasheisto be,whenjudgedinthatday,andforthisreasonevery Christianoughttowatch,lesttheAdventoftheLord find him unprepared but that day shall findhim unprepared, whom the last day of his lifeshallfind unprepared.
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invenietsuaevitaehuiusultimusdies.
Caput 14 Lectio 1 1 . : 2 , , .
1. After two days was the feast of the Passover,andofunleavenedbread:and theChiefPriestsandtheScribessought howtheymighttakeHimbycraft,andput Him to death. 2. But they said, "Noton thefeastday,lesttherebeanuproarof thepeople."
Hieronymus: Nunc aspergamus librum nostrum de sanguine, et liminadomorum, et funem coccineum circumdemus domui orationisnostrae,etcoccuminmanunostra utZaramligemus,utvaccamrufaminvalle occisam enarrare possimus. De Christi enim occisione narraturus Evangelista praemittiteratautemPaschaetazymapost biduum.
Pseudo-Jerome:Letusnowsprinkleourbook,and ourthresholds,withblood,andputthescarletthread aroundthehouseofourprayers,andbindscarleton ourhand,aswasdonetoZarah[Gen38:30],thatwe maybeabletosaythattheredheifer[Num19:2]is slain in the valley [Deut 21:4]. For the Evangelist, being about to speak of the slaying ofChrist, premises, "After two days was the feast ofthe Passover,andofunleavenedbread."
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Beda: Pascha, quod Hebraice dicitur phase, non a passione, ut plerique arbitrantur, sed a transitu nominatur: eo quod exterminator videns sanguinem in foribus Israelitarum, pertransierit, nec percusserit eos vel ipse dominus praebens auxilium populo suo, desuper ambulavit. Hieronymus: Vel phase transitus interpretatur, Pascha vero immolatio. In immolatione agni et transitu populi per mare vel Aegyptum, praefiguratur passio Christi, et redemptio populi de Inferno, quando nos post biduum visitat, idest plenissima luna, aetate Christiperfecta:ut nec cum aliqua parte tenebrosa carnes agniimmaculati,quitollitpeccatamundi,in una domo, quae est Ecclesia Catholica, calceati caritate et armati virtute comedamus. Beda: Hoc autem, iuxtaveteristestamenti Scripturam, inter Pascha et azymadistat, quodPaschaipsesolusdiesappellatur,in quo agnus occidebatur ad vesperam,hoc est quartadecima luna mensis primi decima quinta autem luna, quando egressum est de Aegypto, succedebat
Bede, Marc., iv, 43: Pascha, which in Hebrew is, phase,isnotcalledfromPassion,asmanythink,but from passing over, because the destroyer, seeing the blood on the doors of the Israelites,passedby them, and did not smite them or theLordHimself, bringingaiduntoHispeople,walkedabovethem.
Pseudo-Jerome:Orelse,phrase,isinterpretedasa passing over, but Pascha means sacrifice. Inthe sacrificeofthelamb,andthepassingofthepeople through the sea, or through Egypt, the Passionof Christ is prefigured, and the redemption of the people from hell, when He visits us aftertwodays, that is, when the moon is most full, and theageof Christisperfect,thatwhennopartatallofitisdark, wemayeatthefleshoftheLambwithoutspot,Who [p. 274] taketh away the sins of the world, inone house, that is, in the Catholic Church, shodwith charity,andarmedwithvirtue. Bede: The difference according to the Old Testament between the Passover and the feastof unleavenedbreadwas,thatthedayaloneonwhich the lamb was slain in the evening, that is, the fourteenth moon of the first month, was called Passover.Butonthefifteenthmoon,whentheycame outofEgypt,thefeastofunleavenedbreadcameon,
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festivitas azymorum, quae septemdiebus, idest usque ad vigesimum primum diem eiusdem mensis ad vesperam eststatuta solemnitas. Verum Evangelistae indifferenter et diem azymorum pro Pascha, et pro diebus azymorumPascha poneresolentundeetMarcushicdiciterat autemPascha,etazymapostbiduum:quia et Paschae dies in azymis panibus est celebraripraeceptusetnosquasiPascha perpetuum facientes, semper ex hoc mundotransirepraecipimur. Hieronymus:Aprincipibusautemegressa est iniquitas in Babylone, qui templum et vasa et se purificare secundum legemad esum agni debuerant unde sequitur et quaerebant summi sacerdotes etScribae quomodoeumdolotenerentetocciderent. Occiso autem capite totum corpusenerve efficitur: unde miseri faciunt quod caput moriatur. Vitant autem diem festum,quod convenitillis:nonenimestfestivitashisqui vitam et misericordiam perdideruntunde sequitur dicebant autem: non in diefesto, nefortetumultusfieretinpopulo. Beda:Nonquidemmetuentesseditionem, utsimplexsermodemonstratsedcaventes
which solemn time was appointed for sevendays, thatis,uptothetwenty-firstdayofthesamemonthin theevening.ButtheEvangelistsindifferentlyusethe day of unleavened bread for the Passover,andthe Passover for the days of unleavened bread. WhereforeMarkalsoheresays,"Aftertwodayswas thefeastofthePassover,andofunleavenedbread," becausethedayofthePassoverwasalsoordered to be celebrated on the days ofunleavenedbread, and we also, as it were, keeping a continual passover, ought always to be passing out ofthis world. Pseudo-Jerome: But iniquity came forth inBabylon from the princes, who ought to have purified the templeandthevessels,andthemselvesaccordingto the law, in order to eat the lamb.Whereforethere follows: "And the Chief Priests and theScribes soughthowtheymighttakeHimbycraft,andputhim to death." Now when the head is slain, thewhole body is rendered powerless, wherefore these wretchedmenslaytheHead.Buttheyavoidthefeast day,whichindeedbefitsthem,forwhatfeastingcan there be for them, who have lost lifeandmercy? Whereforeitgoeson:"Buttheysaid,Notonthefeast day,lesttherebeanuproarofthepeople." Bede:Notindeed,asthewordsseemtoimply,that theyfearedtheuproar,buttheywereafraidlestHe
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neauxiliopopulidesuismanibustolleretur.
shouldbetakenoutoftheirhandsbytheaidofthe people. Theophylact: Nevertheless, Christ Himself had determined for Himself the day of His Passionfor HewishedtobecrucifiedonthePassover,because HewasthetruePassover.
Theophylactus: Ipse tamen Christus tempus sibi constituerat passionis: voluit eniminPaschatecrucifigi,quiaipseverum eratPascha.
Lectio 3 3 : . 4 , 5 : . 6 , : . 7 '
3.AndbeinginBethanyinthehouse ofSimontheleper,ashesatatmeat, there came a woman having an alabaster box of ointment of spikenard very [p. 275] and she brake the box, and poured it onHis head. 4. And there were some that had indignation within themselves, andsaid,"Whywasthiswasteofthe ointmentmade?"5."Foritmighthave been sold for more than three hundredpence,andhavebeengiven to the poor." And they murmured against her. 6. And Jesus said,"Let her alone why trouble ye her? she hathwroughtagoodworkonme."7. "For ye have the poor with you
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, , . 8 : . 9 , , .
always, and whensoever ye will ye may do them good: but Me yehave not always." 8. "She hath donewhat shecould:sheiscomeaforehandto anoint My Body to the burying."9. "Verily I say unto, wheresoever this Gospelshallbepreachedthroughout the whole world, this also thatshe hath done shall be spoken of fora memorialtoher."
Beda: Passurus dominus pro toto mundo, et universasnationessuosanguineredempturus, moratur in Bethania, idest in domo obedientiae unde dicitur et cum esset Bethaniae in domo Simonis leprosi, et recumberet,venitmulier. Hieronymus:Hinnulusenimcervorumsemper ad lectum suum redit, idest filius patri obediens usque ad mortem, a nobis obedientiampetit. Beda:DicitautemSimonisleprosi,nonquod leprosus illo tempore permaneret, sedquod
Bede:TheLordwhenabouttosufferforthewhole world,andtoredeemallnationswithHisBlood, dwells in Bethany, that is, in the houseof obedience. Wherefore it is said, "And beingin Bethany in the house of Simon the leper,ashe satatmeat,therecameawoman." Pseudo-Jerome:Forthefawnamongstthestags ever comes back to his couch, that is,theSon, obedienttotheFatherevenuntodeath,seeksfor obediencefromus. Bede:Hesays"ofSimontheleper",notbecause heremainedstillaleperatthattime,butbecause
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antea leprosus, postea a salvatoremundatus est, nomine pristino permanente, ut virtus curantisappareat. Theophylactus: Quamvis autem quatuor Evangelistae unguentum mulieris commemorent,nonesttamenuna,sedduae: una quidem quae describitur a Ioanne,quae soror est Lazari, quae scilicet ante sexdies Paschae unxit pedes Iesu alia vero quae a reliquis tribus Evangelistis describitur.Adhuc autem si attendas, invenies has tres esse.A Ioanne enim una describitur, altera vero a Luca,aduobusveroreliquisaltera.Quaeenim a Luca describitur meretrix esse, dicitur in medio praedicationis tempore ad Iesum venisse.HaecveroquaeaMatthaeoetMarco describitur, dicitur in tempore passionis venisse,nonconfitentemsepeccatricem. Augustinus de Cons. Evang: Ego autem nihilaliudintelligendumarbitror,nisiquodnon aliamquidemfuissemulierem,quaepeccatrix tunc accessit ad pedes Iesu, sedeamdem Mariam bis hoc fecisse: semel scilicetquod Lucas narravit, cum primo accedens cum humilitate et lacrymis, meruit peccatorum remissionem: nam et hoc Ioannes commemoravit, cum de Lazaro resuscitando
having once been such, he was healedbyOur Saviourhisformernameisleft,thatthevirtueof theHealermaybemademanifest. Theophylact: But although the fourEvangelists recordtheanointingbyawoman,thereweretwo womenandnotoneonedescribedbyJohn,the sisterofLazarusitwasshewhosixdaysbefore thePassoveranointedthefeetofJesusanother describedbytheotherthreeEvangelists.Nay,if youexamine,youwillfindthree[p.276]foroneis describedbyJohn,anotherbyLuke,athirdbythe othertwo.ForthatonedescribedbyLukeissaid tobeasinnerandtohavecometoJesusduring the time of His preaching but this other describedbyMatthewandMarkissaidtohave come at the time of the Passion, nor didshe confessthatshehadbeenasinner.
Augustine,deCon.Evan.,ii,79:Ihoweverthink thatnothingelsecanbemeant,butthatthesinner who then came to the feet of Jesus wasnone other than the same Mary who did thistwice once,asLukerelatesit,whencomingforthefirst time with humility and tears she merited the remissionofhersins.ForJohnalsorelatesthis, whenhebegantospeakoftheraisingofLazarus before He came to Bethany, saying,"Itwasthat
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coepisset loqui, antequam veniret in Bethaniam, dicens: Maria autem erat quae unxitdominumunguento,etextersitpedeseius capillissuis,cuiusfraterLazarusinfirmabatur. QuodauteminBethaniarursusfecit,aliudest quod ad Lucae narrationem nonpertinetsed pariter narratur a reliquis tribus. Quod ergo Matthaeus et Marcus caput domini unguento illo perfusum dicunt, Ioannes autem pedes, accipiamusnonsolumcaput,sedetiampedes dominiperfudissemulieremnisifortequoniam Marcus fracto alabastro perfusum caput commemorat, tam quisquam calumniosusest ut in vase fracto neget aliquid remanere potuisse, unde etiam pedes domini perfunderet. Sed religiosius contendetaliquis non ita fractum esse ut totum effunderetvel priusaccipiatperfusospedes,antequamillud fractum esset, ut in integro remaneret unde etiamcaputperfunderetur. Beda:Estautemalabastrumgenusmarmoris candidi, variis coloribus intertincti, quod ad vasa unguentaria cavare solent, eo quod optime servare ea incorrupta dicatur. Nardus vero est frutex aromaticus grandi, ut aiunt,et crassa radice, sed brevi ac nigra,fragilique. Quamvis autem pinguis sit, tamen redoletut cupressus, aspero sapore, folio parvo
MarywhichanointedtheLordwithointment,and wiped His feet with her hair, whose brother Lazarus was sick." [John 11:2] But what she again did at Bethany is anotheract,unrecorded by Luke, but mentioned in the same waybythe otherthreeEvangelists.InthatthereforeMatthew and Mark say that the head of the Lord was anointedbythewoman,whilstJohnsaysthefeet, we must understand that both the head andthe feet were anointed by the woman. Unless becauseMarkhassaidthatshebroketheboxin order to anoint His head, any one is sofondof cavilling as to deny that, because the boxwas broken,anycouldremaintoanointthefeetofthe Lord. But a man of a more pious spiritwill contendthatitwasnotbrokensoastopourout the whole, or else that the feet wereanointed before it was broken, so that there remainedin theunbrokenboxenoughtoanointthehead.
Bede:Alabasterisasortofwhitemarble,veined withvariouscolorswhichisoftenhollowedoutfor boxesofointment,becauseitkeepsthingsofthat naturemostuncorrupt.Nardisanaromaticshrub of a large and thick root, but short,blackand brittlethoughunctuous,itsmellslikecypress,and has a sharp taste, and small anddenseleaves. Itstopsspreadthemselvesoutlikeearsofcorn,
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densoque, cuius cacumina in aristas se spargunt ideoque gemina dote pigmentarii nardispicasacfoliacelebrant.Ethocestquod aitMarcusunguentinardipisticipretiosi:quia videlicet unguentum illud quod attulit Maria domino, non solum de radice confectum est nardi, verum etiam, quo pretiosius esset, spicarum quoque et foliorum eius,adiectione odorisacvirtutisilliuserataccumulatagratia. Theophylactus: Vel, sicut in Graecodicitur, nardipistici,idestfidelis,eoquodunguentum nardieratabsquedolocumfideconfectum.
therefore, its gift being double, perfumersmake much of the spikes and the leaves of the nard. AndthisiswhatismeantbyMark,whenhesays "spikenard very precious", that is, the ointment whichMarybroughtfortheLordwasnotmadeof the root of nard, but even, what made it more precious, by the addition of the spikesandthe leaves, the gratefulness of its smell andvirtue wasaugmented. Theophylact,Matthew26:2:[p.277]Orasissaid inGreek,ofpisticnard,thatis,faithful,because theointmentofthenardwasmadefaithfullyand withoutcounterfeit. Augustine,deCon.Evan.ii,78:Itmayappearto be a contradiction, that Matthew and Markafter mentioning "two days" and "the Passover",and afterwardsthatJesuswasinBethany,wherethat preciousointmentismentionedwhilstJohn,just before he speaks of the anointing, says,that Jesus came into Bethany six days before the feast. [John 12:1] But those persons who are troubledbythis,arenotawarethatMatthewand Mark do not place that anointing in Bethany immediately after that two days of which he foretold, but by way of recapitulation atthetime whentherewereyetsixdaystothePassover.
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Augustinus de Cons. Evang:Potestautem videri contrarium quod Matthaeus etMarcus posteaquam dixerunt Pascha et biduum, deinde commemoraverunt quod erat Iesusin Bethania,ubideillopretiosounguentodicitur Ioannes autem ante sex dies Paschaedicit Iesum venisse in Bethaniam, de eodem unguentonarraturus.Sedquiitamoventur,non intelligunt,MatthaeumetMarcumilludquodin Bethania de unguento factum erat, non post illampraedicationemdebiduo,sedadhuccum sex dies essent ante Pascharecapitulando posuisse.
Hieronymus: Mystice autem Simonleprosus mundum infidelem primo, et postea fidelem significat mulier autem cum alabastro ecclesiasticamfidem,quaedicit:nardusmea dedit odorem suum. Pistica nardus dicitur, idestfidelisetpretiosa.Domusimpletaodore, caelum et terra est. Fractum alabastrum carnale desiderium est, quod frangitur ad caput,exquoomnecorpuscompaginatumest recumbente ipso, idest humiliante se, uteum tangeret fides peccatricis, quae de pedibus ascendit ad caput, et ad pedes a capite descendit per fidem, idest ad Christumetad membra eius. Sequitur erant autem quidam indigneferentesintrasemetipsos,etdicentes: utquidperditioista?Persynecdochendicitur unuspromultis,etmultiprouno.Perditusenim Iudas de salute perditionem invenit, et invite fructifera mortis laqueus nascitur. Sub praetextu autem avaritiae mysterium fidei loquitur: etenim nostra fides trecentis emitur denariis, in decem sensibus, interioribus scilicet et exterioribus, scilicet per corpuset animametspiritumtriplicatis.
Pseudo-Jerome:Againinamysticsense,Simon the leper means the world, first infidel, and afterwards converted, and the woman withthe alabaster box, means the faith of TheChurch, whosays,Myspikenardsendethforthitssmell.It iscalledpisticnard,thatis,faithfulandprecious. Thehousefilledwiththesmellofitisheavenand earththebrokenalabasterboxiscarnaldesire, which is broken at the Head, from whichthe whole body is framed together, whilst Hewas reclining,thatis,humblingHimself,thatthefaithof the sinner might be able to reach Him,forshe wentupfromthefeettothehead,anddownfrom theheadtothefeetbyfaith,thatis,toChristand to His members. It goes on: "And therewere somethathadindignationwithinthemselves,and said,Whywasthislossoftheointment?"Bythe figuresynecdoche,oneisputformany,andmany for one for it is the lost Judaswhofindslossin salvationthusinthefruitfulvinerisesthesnareof death. Under the cover of his avarice,however, themysteryoffaithspeaksforourfaithisbought for three hundred pence, in our ten senses (denarii,i.e.tensenses),thatis,ourinwardand outward senses which are again trebled by our body,soulandspirit. Bede: and in that he says, "Andtheymurmured against her," we must not understand thistobe
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Beda:Quodautemdicitetfremueruntineam, nequaquamdebemusdediligentibusChristum
apostolis dictum credere, sed de Iudapotius subnumeroplurali. Theophylactus:Velconvenientervideturinnui quod discipuli plures mulierem arguerunt,eo quod saepe Christum audierant de eleemosynadocentem.Iudasverononeadem intentione indigne tulit, sed propter amorem pecuniae, et turpe lucrum unde et Ioannes ipsum solum commemorat, tamquam fraudulenta intentione mulierem arguentem. Dicitautemetfremueruntineamidestmolesti erant ei, exprobrantes, et iniuriasinferentes. Arguit autem dominus discipulos, eo quod desiderium impediunt mulieris undesequitur Iesus autem dixit: sinite eam: quid illimolesti estis? Postquam enim munus obtulerat, illam peropprobriapervertebant.
spoken of the faithful Apostles, but rather of Judasmentionedintheplural. Theophylact: Or else, it appears to be aptly impliedthatmanydisciplesmurmuredagainstthe woman, because they had often heardourLord talking of alms. Judas, however, wasindignant, but not with the same feeling, but onaccountof his love of money, and filthy gain [p. 278] wherefore John also records him alone, as accusingthewomanwithafraudulentintent.But hesays,"Theymurmuredagainsther,"meaning that they troubled her with reproaches,andhard words.ThenOurLordreprovesHisdisciples,for throwing obstacles against the wish of the woman.Whereforeitgoeson:"AndJesussaid, Letheralone,whytroubleyeher?"Foraftershe had brought her gift, they wished to preventher purposebytheirreproaches. Origen,onMatthew,35:Fortheyweregrievedat thewasteoftheointment,whichmightbesoldfor alargesumandgiventothepoor.Thishowever ought not to have been, for it was right that it shouldbepouredovertheheadofChrist,witha holyandfittingstreamwhereforeitgoeson,"She hath wrought a good work on me." And so effectual is the praise of this good work, that it oughttoexciteallofustofilltheheadoftheLord
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Origenes super Matth: Doluerunt enim de perditione unguenti, quod poterat venumdari multo pretio, et dari pauperibus tamen non debebat fieri hoc, quia conveniens erat ut super caput Christi funderetur sancta et decenti infusione unde sequitur bonumopus operataestinme.Usqueadeoautemefficax est laus huius operis boni, ut exhortetur nos omnesodoriferisetpretiosisoperibusimplere
dominicaput,utdenobisdicaturquodbonum opusfecimussupercaputChristiquiasemper quidemhabemus,quamdiuinhacvitasumus, pauperes nobiscum, et opus habentes cura eorumquiprofeceruntinverbo,etdivitesfacti sunt in sapientia Dei non autem possunt sufficereutsemperdiebusetnoctibushabeant secum filium Dei, idest verbumetsapientiam Dei sequitur enim semper enim pauperes habetis vobiscum, et cum volueritis potestis illis benefacere me autem non semper habebitis. Beda: Mihi quidem videtur in hoc loco de praesentiacorporalilocutus,quodnequaquam cum eis ita futurus sit postresurrectionem quomodotuncinomniconvictuetfamiliaritate. Hieronymus:Dicitetiambonumopusoperata estinme:quiaquicreditinDeum,reputaturei adiustitiam.Aliudestenimcredereei,etaliud ineumidest,totumeicereseinillum.Sequitur quod habuit, idest quod potuit, hoc fecit: praevenitungerecorpusmeuminsepulturam.
withsweet-smellingandrichofferings,thatofusit maybesaidthatwehavedoneagoodworkover theheadoftheLord.Forwealwayshavewithus, as long as we remain in this life, the poorwho have need of the care of thosewhohavemade progress in the word, and are enriched inthe wisdomofGodtheyarenothoweverablealways dayandnighttohavewiththemtheSonofGod, thatis,theWordandWisdomofGod.Foritgoes on: "For ye have the poor always with you,and whensoeveryewillyemaydothemgoodbutme yehavenotalways. Bede:Tome,indeed,HeseemstospeakofHis bodilypresence,thatHeshouldbynomeansbe withthemafterHisResurrection,asHethenwas livingwiththeminallfamiliarity. Pseudo-Jerome: He says also, "She hath wrought a good work on me," for whosoever believes on the Lord, it is counted untoHimfor righteousness.ForitisonethingtobelieveHim, andtobelieveonHim,thatis,tocastourselves entirely upon Him. It goes on: "She hathdone whatshecould,sheiscomeaforehandtoanoint MyBodytotheburying." Bede: As if the Lord said, What ye think is a
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Beda: Quasi diceret: vos putatisperditionem

esseunguenti:officiumsepulturaeest. Theophylactus:Praevenitenim,quasiaDeo ducta, ungere corpus meum, in signum sepulturae: in quo proditorem confundit,acsi ei diceret: qua conscientia mulierem confundis, quae in sepulturam corpus meum ungit teipsum vero non confundis, qui mein mortem trades? Prophetizat autem dominus consequenter duas prophetias: scilicet quod Evangelium praedicabitur in universomundo, etquodopusmulierislaudabiturundesequitur amen dico vobis: ubicumque praedicatum fuerit,etcetera.
wasteofointmentistheserviceofmyburial. Theophylact: For "She is come aforehand" as thoughledbyGod"toanointmybody",asasign ofmyapproachingburialbywhichHeconfounds the traitor, as if He said, With whatconscience canstthouconfoundthewoman,whoanointsmy bodytotheburial,anddostnot[p.279]confound thyself,whowiltdelivermetodeath?ButtheLord makes a double prophecy one that theGospel shallbepreachedoverthewholeworld,another that the dead of the woman shall bepraised. Wherefore it goes on: "Verily I say untoyou, Wheresoever this Gospel shall be preached throughoutthewholeworld,thisalsothatshehath doneshallbespokenofforamemorialofher." Bede: Observe, also, that as Mary wonglory throughout the whole world for theservicewhich sherenderedtotheLord,so,onthecontrary,he who was bold enough to reprove herservice,is held in infamy far and wide but the Lord in rewarding the good the due praise haspassed overinsilencethefutureshameoftheimpious.
Beda: Notandum autem, quod sicut Maria gloriam adepta est in toto orbe deobsequio quod domino exhibuit: ita e conversoillequi obsequio eius detrahere non timuit, longe lateque infamatus est sed dominus bonum laude digna remunerans, futuras impii contumeliastacendopraeteriit.
Lectio 3
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10 . 11 . .
10.AndJudasIscariot,oneofthetwelve, wentuntotheChiefPriests,tobetrayHim unto them. 11. And when they heardit, theywereglad,andpromisedtogivehim money. And he sought how he might convenientlybetrayHim.
Beda: Infelix Iudas damnum quod ex effusione unguenti fecisse credebat, vult magistripretiocompensareundedicituret IudasIscariotesunusdeduodecimabiitad summossacerdotes,utprodereteumillis.
Bede: The unhappy Judas wishes to compensate with the price of his Master for the loss which he thought he had made by the pouring out of the ointment.Whereitissaid:"AndJudasIscariot,one of the twelve, went unto the Chief Priests tobetray Himuntothem." Chrysostom,deProd.Jud.,Homily1:Whydostthou tell me of his country? would that I could alsohave beenignorantofhisexistence.Buttherewasanother disciple called Judas the zealot, the brother of James, and lest by calling him by this namethere should arise a confusion between the two, he separates the one from the other. But hesaysnot Judasthetraitor,thathemayteachustobeguiltless of detraction, and to avoid accusing others. Inthat however he says, "one of the twelve",heenhanced
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Chrysostomus in Serm. de passione: Quid mihi eius patriam dicis? Utinam ipsum quoque nescire licuisset. Sedalter erat discipulus, qui Iudas IacobiZelotes vocabatur: et ne appellationecognominis fiat confusio personarum, propterea hunc ab illo separavit. Non autem dixit: Iudas proditor,utdoceatdetractionesnescire,et accusationes declinare. Quod autemdicit unusdeduodecim,augetdetestabilitatem
proditoris: nam et alii discipuli erant, qui fuerant numero septuaginta sed illi non intimi, non tanta confidentia sociati sunt isti autem duodecim fuerunt comprobati: haec erat caterva legalis, dequaproditor malignusexivit. Hieronymus: Unus tamen erat de duodecim numero, non unus merito unus corpore, non unus animo. Abiit autem ad principespostquamexiit,etintravitineum Satanas: unumquodque animal ad simile sibiiungitur. Beda:Quodautemdixitabiit,ostenditeum non a principibus invitatum, non ulla necessitate constrictum sed sponte propriascelerataementisinisseconsilium. Theophylactus: Dicit autem utproderet eum illis idest, ut annuntiaret illisquando solus existeret. Timebant autem in eum irruerequandodocebatpropterturbam. Hieronymus: Promittit autem se tradere, utmagistereiusDiabolusantedicebat:tibi dabopotestatemhancuniversam.Sequitur quiaudientesgavisisunt,etpromiseruntei
the detestable guilt of the traitor for there were seventy other disciples, these however were notso intimate with Him, nor admitted to such familiar intercourse.ButthesetwelvewereapprovedbyHim, these were the regal band, out of whichthewicked traitorcameforth. Pseudo-Jerome: But he was one of the twelvein number,notinmerit,oneinbody,notinsoul.Buthe wenttotheChiefPriestsafterhewentoutandSatan enteredintohim.Everyliving[p.280]thinguniteswith whatislikeitself.
Bede:Butbythewords,"hewentout",itisshownthat hewasnotinvitedbytheChiefPriests,norboundby anynecessity,butentereduponthisdesignfromthe spontaneouswickednessofhisownmind. Theophylact:Itissaid,to"betrayhimuntothem",that is,toannouncetothemwhenHeshouldbealone.But theyfearedtorushuponHimwhenHewasteaching, forfearofthepeople. Pseudo-Jerome:AndhepromisestobetrayHim,as hismasterthedevilsaidbefore,"AllthispowerIwill give thee." [Luke 4:6] It goes on, "Andwhenthey heard it they were glad, and promised togivehim
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pecuniam se daturos. Promittunt quidem pecuniam, et amittunt vitam, quam ipse recipitcumvitamamittit. Chrysostomus in Serm. de passione:O dementiam, immo cupiditatem proditoris. Cuncta enim mala cupiditas procreavit: nam cupiditas captas animas retinet,et omnibus nodis alligatas constringit, et rerum oblivionem imponit, etalienationem mentis ostendit. Ab hac Iudas captivus, cupiditatis insania, conversationis, mensae, discipulatus, admonitionis, suasionis oblitus est nam sequitur et quaerebat quomodo eum opportune traderet. Hieronymus: Sed opportunitas doli numquaminvenitur,utnonvindiceturhicaut illic. Beda: Multi hodie scelus Iudae, quod dominum ac magistrum Deumque suum pecunia vendiderit, velut immane et nefariumexhorrent,nectamencavent:nam cum pro muneribus, caritatis et veritatis iura spernunt, Deum, qui est caritas et veritas,produnt.
money."Theypromisehimmoney,andtheylosetheir life,whichhealsolosesonreceivingthemoney.
Chrysostom:Oh!themadness,yes,theavariceofthe traitor,forhiscovetousnessbroughtforthalltheevil. For covetousness retains the souls which ithas taken, and confines them in every way when ithas bound them, and makes them forget all things, maddeningtheirminds.Judas,takencaptivebythis madness of avarice, forgets the conversation, the table of Christ, his own discipleship, Christ's warningsandpersuasion.Fortherefollows,"Andhe soughthowhemightconvenientlybetrayHim."
Pseudo-Jerome:Noopportunityfortreacherycanbe found, such that it can escape vengeance hereor there. Bede:ManyinthisdayshudderatthecrimeofJudas in selling his Master, his Lord and his God, for money,asmonstrousandhorriblewickedness.They howeverdonottakeheed,forwhenthesakeofgain theytrampleontherightsofcharityandtruth,theyare traitorstoGod,WhoisCharityandTruth.
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Lectio 4 12 , , , 13 , , : , 14 , 15 : . 16 , . 12. And the first day of unleavened bread, when they killed thePassover, HisdisciplessaiduntoHim:Wherewilt ThouthatwegoandpreparethatThou mayest eat the Passover? 13. AndHe sendeth forth two of His disciples,and saithuntothem:Goyeintothecity,and there shall meet you a man bearinga pitcher of water - follow him. 14. And wheresoeverheshallgoin,sayyetothe goodman of the house, The Master saith, Where is [p. 281] the guestchamber, where I shall eat the PassoverwithMydisciples?15.Andhe will shew you a large upper room furnished and prepared: there make readyforus.16.AndHisdiscipleswent forth,andcameintothecity,andfound as He had said unto them: and they madereadythePassover.
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Chrysostomus in Serm. de passione: Quando Iudas de traditione tractabat, alii discipuli sunt de praeparatione Paschae sollicitiundedicituretprimodieazymorum, quando Pascha immolabant, dicunt ei discipuli: quo vis eamus et paremus tibi comederePascha? Beda: Primum diem azymorum quartumdecimum diem primi mensis appellat, quando fermento abiecto, immolare, idest agnum occidere,solebant advesperamquodexponensapostolusait: PaschanostrumimmolatusestChristus,qui licet die sequenti, idest quintadecimaluna, sit crucifixus, attamen nocte qua agnus immolabatur, et corporis sanguinisque sui tradens mysteria celebranda, et aIudaeis tentus ac ligatus, ipsius immolationis,hoc estpassionissuae,sacravitexordium. Hieronymus: Azyma vero, quae cum amaritudine, idest lactucis agrestibus, manducantur, redemptio nostra est amaritudoveropassiodomini. Theophylactus:Exhocautemquoddicunt discipuli quo vis eamus? Manifeste videtur
Chrysostom: Whilst Judas was plotting how to betray Him, the rest of the disciples were taking careofthepreparationofthePassover:whereitis said,"Andthefirstdayofunleavenedbread,when they killed the Passover, His disciples saidunto Him,'Wherewiltthouthatwegoandpreparewhere thoumayesteatthePassover?'" Bede:HemeansbythefirstdayofthePassoverthe fourteenth day of the first month, whentheythrow asideleaven,andwerewonttosacrifice,thatis,to kill the lamb at even. The Apostle explainingthis says, "Christ our Passover is sacrificedforus."[1 Cor5:7].ForalthoughHewascrucifiedonthenext day, that is, on the fifteenth moon, yetonthenight whenthelambwasofferedup,HecommittedtoHis disciples the Mysteries of His Body andBlood, whichtheyweretocelebrate,andwasseizedupon and bound by the Jews thus He consecrated the beginningofHisSacrifice,thatis,ofHisPassion. Pseudo-Jerome: But the unleavened breadwhich waseatenwithbitterness,thatiswithbitterherbs,is ourredemption,andthebitternessisthePassionof OurLord. Theophylact: From the words of the disciples, "Wherewiltthouthatwego?",itseemsevidentthat
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quod Christus hospitium aliquod non habebat sed neque discipuli proprias domos: si enim habuissent, duxissent eum adillas. Hieronymus:Dicuntetiamquoviseamus? Ut cum voluntate Dei dirigamus gressus nostros. Dominus autem indicat cumquo manducat Pascha et more suomittitduos, quod supra exposuimus unde sequitur et mittitduosexdiscipulissuis,etdiciteis:ite incivitatem.
Christhadnodwelling-place,andthatthedisciples had no houses of their own for if so,theywould havetakenHimthither.
Pseudo-Jerome:Fortheysay,"Wherewiltthouthat wego?",toshewusthatweshoulddirectoursteps accordingtotheWillofGod.ButtheLordpointsout withwhomHewouldeatthePassover,andafterHis custom He sends two disciples, which we have explained above wherefore it goes on, "And He sendethforthtwoofHisdisciples,andHesaithunto them,'Goyeintothecity.'" Theophylact: He sent two of His disciples, thatis, PeterandJohn,asLukesays,toamanunknownto [p. 282] Him, implying by this that He might,ifHe hadpleased,haveavoidedHisPassion.Forwhat couldnotHeworkinothermen,whoinfluencedthe mind of a person unknown to Him, so that he receivedthem?Healsogivesthemasignhowthey weretoknowthehouse,whenHeadds,"Andthere shallmeetyouamanbearingapitcherofwater." Augustine, de Con. Evan, ii, 80: Mark says a pitcher, Luke a two-handed vessel onepointsout thekindofvessel,theotherthemodeofcarryingit bothhowevermeanthesametruth.
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Theophylactus:Mittitquidemexdiscipulis suis, Petrum scilicet et Ioannem, ut Lucas dicit, ad ignotum hominem, innuens exhoc quod posset non pati. Nam qui mentem ignoti movit ut ipsos reciperet, quidnon operareturinaliis?Datetiameissignum,ut domum scilicet invenirent, cum subdit et occurret vobis homo lagenam aquae baiulans. Augustinus de Cons. Evang: Marcus lagenam dicit, quam Lucas amphoram: ille vasis genus, iste modum significavit uterqueveritatemsententiaecustodivit.
Beda: Indicium autem praesentiae divinitatis est quod cum discipulisloquens, quid alibi futurum sit novit undesequituret abierunt discipuli eius, et venerunt in civitatem, et invenerunt sicut dixit illis, et paraveruntPascha. Chrysostomus in Serm. de passione: Non illud quod nostrum, sed interim Iudaeorumilludautemquodnostrumestnon solumconstituit,sedipsefactusestPascha. Sedetcurilludmanducavit?Quiafactusest sub lege, ut eos qui sub lege erant redimeret, et ipse legi requiem daret: etut nemodicatquodideoeamevacuaveritquia eam implere, ut molestam et arduam,non valuit,ipsepriuseamcomplevit,etsicfecit eamrequiescere. Hieronymus: Mystice autem civitas Ecclesiaest,quaemurofideicingitur:homo occurrens populus primitivus est amphora aquaelexlitterae. Beda: Vel aqua lavacrum gratiae, lagena fragilitatemdesignateorumperquoseadem eratgratiamundomonstranda.
Bede: And it is a proof of the presence ofHis divinity, that in speaking with His disciples, He knowswhatistotakeplaceelsewherewhereforeit follows, "And His disciples went forth, and came intothecity,andfoundasHehadsaiduntothem andtheymadereadythePassover." Chrysostom: Not our Passover, but in the meanwhile that of the Jews but He didnotonly appoint ours, but Himself became ourPassover. Why too did He eat it? Because He was"made undertheLaw,toredeemthemthatwereunderthe Law," [Gal 4:4] and Himself gave rest totheLaw. AndlestanyoneshouldsaythatHedidawaywithit, because He could not fulfil its hard and difficult obedience,HefirstHimselffulfilledit,andthensetit torest.
Pseudo-Jerome:Andinamysticalsensethecityis TheChurch,surroundedbythewalloffaith,theman whomeetsthemistheprimitivepeople,thepitcher ofwateristhelawoftheletter. Bede: Or else, the water is the laverofgrace,the pitcherpointsouttheweaknessofthosewhowere toshewthatgracetotheworld.
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Theophylactus:Lagenamaquaeportatqui baptizatusestquiautemBaptismabaiulat, venitadrequiemsecundumrationemvivens, et sicut in domo requie potitur:undesubdit sequiminieum. Hieronymus:Quiscilicetducitinaltum,ubi est refectio Christi. DominusdomusPetrus apostolus est, cui dominus domumsuam credidit, ut sit una fides sub unopastore coenaculumgrandeEcclesiamagnaest,in qua narratur nomen domini,stratavarietate virtutumetlinguarum.
Theophylact:Hewhoisbaptizedcarriesthepitcher of water, and he who bears baptism uponhim comes to his rest, if he lives according to his reasonandheobtainsrest,asbeinginthehouse. Whereforeitisadded,"FollowHim." Pseudo-Jerome:Thatis,himwholeadstothelofty place,whereistherefreshmentpreparedbyChrist. ThelordofthehouseistheApostle,Peter,towho theLordhasentrustedHishouse,thattheremaybe onefaithunderoneShepherd.[refJohn21:15]The large upper-room is the wide-spread Church,in whichtheNameoftheLordisspokenof,prepared byavarietyofpowersandtongues. Bede: Or else, the large upper-room isspiritually theLaw,whichcomesforthfromthenarrownessof the letter, and in a lofty place, that is, inthelofty chamber of the soul, receives [p.283]theSaviour. But it is designedly that the names both ofthe bearerofthewater,andofthelordofthehouse,are omitted,toimplythatpowerisgiventoallwhowish to celebrate the true Passover, that is, tobe embued with the Sacraments of Christ, andto receiveHiminthedwelling-placeoftheirmind. Theophylact: Or else, the lord of the houseisthe intellect,whichpointsoutthelargeupperroom,that
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Beda:Velcoenaculummagnumspiritualiter lexest,quaedeangustiislitteraeegrediens, et sublimi loco, idest in altomentissolario, recipit salvatorem. Consulte autem sive aquae baiuli sive domini domus sunt praetermissa vocabula, ut omnibus verum Paschacelebrarevolentibus,hocestChristi sacramentis imbui, eumque suae mentis hospitio suscipere quaerentibus, facultas dandasignetur. Theophylactus: Vel dominus domus intellectus est, qui ostendit coenaculum
grande, idest altitudinem intelligentiarum quodetsialtumsit,tamennihilhabetvanae gloriaeettumorissedsternitur,etplanumfit humilitate. Ibi autem, idest in talimente, Pascha Christo paratur, a Petro scilicetet Ioanne,idestabactioneetcontemplatione.
is,theloftinessofintelligences,andwhich,thoughit behigh,yethasnothingofvainglory,orofpride,but is prepared and made level by humility.Butthere, that is, in such a mind Christ's Passover is prepared by Peter and John, that isbyactionand contemplation.
Lectio 5 17 . 18 , , ' . 19 , 20 , , ' . 21 , ' : . 17.AndintheeveningHecomethwith The Twelve. 18. And as theysatand dideat,Jesussaid,"VerilyIsayunto you, one of you which eatethwithme shall betray me." 19. Andtheybegan to be sorrowful, and to say untoHim onebyone,"IsitI?"Andanothersaid, "Is it I?" 20. And He answeredand said unto them, "It is one ofThe Twelve, that dippeth with Me in the dish." 21. "The Son of Man indeed goeth,asitiswrittenofHim:butwoe tothatmanbywhomtheSonofManis betrayed!goodwereitforthatmanif hehadneverbeenborn."
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Beda: Dominus qui de sua passione praedixerat, etiam de proditore praedicit, dans locum poenitentiae ut cumintellexisset sciri cogitationes suas, poeniteret eum facti sui unde dicitur vespere autem facto,venit cum duodecim, et discumbentibus eis et manducantibus ait Iesus: amen dico vobis, quia unus ex vobis me tradet, qui manducat mecum. Chrysostomus in Serm. de passione: Ubi patet quod non aperte eum omnibus publicabat, ne impudentiorem eum faceret, nec etiam penitus silentio praeteribat, ne celari arbitratus, audacter ad proditionem properaret. Theophylactus: Sed quomodo discumbentescoenabant,cumlexpraeciperet quod stantes erecti deberent Pascha comedere? Probabile autem est prius eos adimplesse Pascha legale, deinde discubuisse, incipiente eo proprium tradere Pascha. Hieronymus:Vesperaautemdiei,vesperam indicat mundi: circa undecimam namque
Bede: The Lord Who had foretold HisPassion, prophesiedalsoofthetraitor,inordertogivehim room for repentance, that understanding thathis thoughtswereknown,hemightrepent.Wherefore itissaid,"Andintheeveninghecomethwiththe twelve. And as they sat and dideat,Jesussaid, VerilyIsayuntoyou,Oneofyouwhicheatethwith meshallbetrayme."
Chrysostom: Where it is evident that He didnot proclaim him openly to all, lest He shouldmake himthemoreshamelessatthesametimeHedid not altogether keep it silent, lest thinking thathe was not discovered, he should boldly hastento betrayHim. Theophylact: But how could they eat reclining, when the law ordered that standing andupright they should [p. 284] eat the Passover? It is probable that they had first fulfilled thelegal Passover, and had reclined, when He beganto givethemHisownPassover.
Pseudo-Jerome: The evening of the day points outtheeveningoftheworldforthelast,whoare

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horam veniunt novissimi qui primidenarium aeternae vitae accipiunt. Omnes igitur discipulitangunturadominoutfiatharmonia citharae,omnesnervibenesuspensiconsona voce respondent nam sequitur at illi coeperunt contristari, et dicere ei singillatim: numquid ego? Unus autem remissus, et pecuniae amore madefactus, dixit: numquid egosum,Rabbi?SicutinMatthaeolegitur. Theophylactus: Coeperunt autem alii discipuli contristari propter domini verbum: nam etsi extra hanc existerent passionem, magis tamen credunt illi qui omnium novit corda,quamsibi.Sequiturquiaitillis:unusex duodecim, qui intingit mecum manum in catino. Beda:Iudasscilicetqui,ceteriscontristatiset retrahentibus manum, cum magistromanum mittitincatinum:etquiapriusdixeratunusex vobis me tradet, et perseverat proditor in malo, manifestius arguit et tamen nomen propriumnondesignat.
thefirsttoreceivethepennyofeternallife,come abouttheeleventhhour.Allthedisciplesthenare touched by the Lord so that there isamongst themtheharmonyoftheharp,allthewellattuned stringsanswerwithaccordanttoneforitgoeson: "Andtheybegantobesorrowful,andtosayunto Him one by one, Is it I?" One of them however, unstrung,andsteepedintheloveofmoney,said, "IsitI,Lord?",asMatthewtestifies. Theophylact:Buttheotherdisciplesbegantobe saddenedonaccountofthewordoftheLordfor althoughtheywerefreefromthispassion,yetthey trust Him Who knows all hearts, rather than themselves. It goes on: "And he answered and saiduntothem,Itisoneofthetwelve,thatdippeth withmeinthedish." Bede: That is, Judas, who whentheotherswere sadandheldbacktheirhands,putsforthhishand withhisMasterintothedish.AndbecauseHehad beforesaid,Oneofyoushallbetrayme,andyet thetraitorperseveresinhisevil,Heaccuseshim more openly, without however pointing out his name. Pseudo-Jerome:Again,Hesays,"Oneoutofthe twelve", as it were, separate from them, forthe
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Hieronymus:Dicitautemunusdeduodecim, quasi ab eis separatus: separat enim

seorsum lupus ovem quam capit. Ovis quae de ovili egreditur, lupi morsibus patet.Iudas autem nec primo, nec secundo correptusa proditione retrahit pedem unde poena praedicitur, ut quem pudor non vicerat, corrigantdenuntiatasuppliciaethocestquod subditur et filius quidem hominis vaditsicut scriptumestdeeo.
wolfcarriesawayfromtheflockthesheepwhich hehastaken,andthesheepwhichquitsthefold lies open to the bite of the wolf.ButJudasdoes not withdraw his foot from his traitorousdesign thoughonceandagainpointedat,whereforehis punishmentisforetold,thatthedeathdenounced upon him might correct him, whom shamecould notovercomewhereforeitgoeson:"TheSonof Manindeedgoeth,asitiswrittenofHim." Theophylact:Thewordhereused,"goeth",shews that the death of Christ was not forced, but voluntary. Pseudo-Jerome: But because many do good,in thewaythatJudasdid,withoutitsprofitingthem, therefollows:"WoetothatmanbywhomtheSon ofManisbetrayed!goodwereitforthatmanifhe hadneverbeenborn." Bede: Woe, too, to that man, todayandforever, whocomestotheLord'stablewithanevilintent. For he, after the example of Judas,betraysthe Lord,notindeedtoJewishsinners,buttohis[p. 285] own sinning members. It goes on:"Good wereitforthatmanifhehadneverbeenborn."
Theophylactus: Per hoc quod diciturvadit, ostenditurquodmorsChristifuitvoluntaria,et nonnecessaria. Hieronymus:Sedquiamultibonum,utIudas, faciunt, sed omnino illis non proficit, recte subditur vae autem homini illi perquemfilius hoministradetur.
Beda: Sed et hodie quoque insempiternum vae illi homini qui ad mensam domini malignus accedit. Etenim ille in exemplum Iudaefiliumhoministradit,nonquidemIudaeis peccatoribus, sed tamen peccatoribus membrissuis.Sequiturbonumeratei,sinon essetnatushomoille.
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Hieronymus: Scilicet intimo latens utero maternomeliusenimestnonesse,quamad tormentaesse. Theophylactus: Quantum enim ex fine melius fuisset ei quod esset, si nonproditor existeret nam Deus fecit ipsum ad opera bona sed postquam ad tantam devenit malitiam,meliusfuisseteisinatusnonfuisset.
Pseudo-Jerome: That is, hidden in hismother's inmostwomb,foritisbetterforamannottoexist thantoexistfortorments. Theophylact:Forasrespectstheendforwhichhe wasdesigned,itwouldhavebeenbetterforhimto havebeenborn,ifhehadnotbeenthebetrayer, forGodcreatedhimforgoodworksbutafterhe hadfallenintosuchdreadfulwickedness,itwould havebeenbetterforhimnevertohavebeenborn.
Lectio 6 22 , , . 23 , . 24 , : 25 .
22. And as they did eat, Jesus took bread, and blessed, and brake it, and gavetothem,andsaid,"Take,eat:This is My Body." 23. and He tookthecup, andwhenHehadgiventhanks,Hegave it to them, and they all drank of it.24. And He said unto them, "This isMy Blood of the New Testament, which is shed for many." 25. "Verily I sayunto you,Iwilldrinknomoreofthefruitofthe vine, until that day that I drink Itnewin theKingdomofGod."
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Beda: Finitis Paschae veteris solemniis transiit ad novum, ut scilicet procarneagni ac sanguine, sui corporis sanguinisque sacramentum substitueret unde dicitur et manducantibusillisaccepitIesuspanem:ut scilicetipsumseessemonstraret,cuiiuravit dominus: tu es sacerdos in aeternum secundum ordinem Melchisedech.Sequitur etbenedicensfregit.
Bede: When the rites of the old Passoverwere finished,Hepassedtothenew,inorder,thatis,to substitute the Sacrament of His own Body and Blood, for the flesh and blood of the lamb. Wherefore there follows: "And as they did eat, Jesustookbread"thatis,inordertoshewthatHe, Himself, is that person to whom the Lordswore, "Thou art a Priest forever after the order of Melchizedec." [Ps 100:4] There follows: "And blessed,andbrakeit." Theophylact: That is, giving thanks, He brake it, which we also do, with the addition ofsome prayers. Bede:HeHimselfalsobreaksthebread,whichHe givestoHisdisciples,toshewthatthebreakingof His Body was to take place, not against HisWill, nor without His intervention He also blessedit, becauseHewiththeFatherandtheHolySpiritfilled Hishumannature,whichHetookuponHiminorder to suffer, with the grace of Divine power.He blessedbreadandbrakeit,becauseHedeignedto subjecttodeathHismanhood,whichHehadtaken upon [p. 286] Him in such a way as to shewthat
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Theophylactus:Idest,gratiasagensfregit: quod et nos facimus, orationes superaddentes. Beda: Frangit etiam ipse panem quem discipulis porrigit, ut ostendat corporissui fractionem non absque sua sponte vel procurationefuturamquemetiambenedixit, quia naturam humanam quam passurus assumpsit, ipse una cum patre et spiritu sancto gratia divinae virtutis implevit. Benedixit panem ac fregit: quia hominem assumptum ita morti subdere dignatus est, uteidivinaeimmortalitatisinessepotentiam
demonstraretideoquevelociuseumamorte resuscitandum esse doceret. Sequitur et dedit eis, et ait: sumite: hoc estcorpus meum.
therewaswithinitthepowerofDivineimmortality, andtoteachthemthatthereforeHewouldthemore quickly raise it from the dead.Therefollows:"And gave to them, and said, 'Take, eat: This isMy Body.'" Theophylact: That, namely, which I now giveand whichyetake.Butthebreadisnotamerefigureof the Body of Christ, but is changed into thevery BodyofChrist.FortheLordsaid,"Thebreadwhich I give you is My Flesh." But the Flesh ofChristis veiled from our eyes on accountofourweakness, for bread and wine are things to which we are accustomed,ifhoweverwesawfleshandbloodwe could not bear to take them. For this reasonthe Lord bending Himself to our weakness keepsthe forms of bread and wine, but changes thebread andwineintotherealityofHisBodyandBlood.
Theophylactus:Hocscilicetquodnuncdo, et quod nunc sumitis. Non autem panis figura tantum corporis Christi est, sed in proprium Christi corpus transmutatur: nam dominus ait: panis quem ego dabo, caro meaestsedtamencaroChristinonvidetur propter nostram infirmitatem: panis enimet vinum de nostra consuetudine est si vero carnem et sanguinem cerneremus,sumere non sustineremus. Propter hoc dominus nostrae infirmitati condescendens, species panisetviniconservatsedpanemetvinum inveritatemconvertitcarnisetsanguinis. Chrysostomus in Serm. de passione:Et nuncetiamillepraestoestChristus,quiillam ornavit mensam, ipse istam quoque consecrat.Nonenimhomoestquiproposita corpusChristifacitetsanguinemsedillequi pronobiscrucifixusestChristus.Sacerdotis ore verba proferuntur, et Dei virtute consecranturetgratia.Hocverboquoddicit hoc est corpus meum, proposita
Chrysostom: Even now also that Christiscloseto us He Who prepared that table, Himself also consecrates it. For it is not man who makesthe offerings to be the Body and Blood of Christ,but Christ Who was crucified for us. The wordsare spoken by the mouth of the Priest, and are consecratedbythepowerandthegraceofGod.By this word which He spoke, "This is MyBody",the offeringsareconsecratedandasthatwordwhich
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consecrantur et sicut illa vox quae dicit: crescite et multiplicamini, et repleteterram, semel quidem dicta est, sedomnitempore sentit effectum ad generationem operante natura, ita et vox ista semel quidem dicta est, sed per omnes mensas Ecclesiae usque in hodiernum diem et usqueadeius adventumpraestatsacrificiofirmitatem. Hieronymus: Mystice autem in panem transfiguratdominuscorpussuum,quodest Ecclesia praesens, quae accipitur in fide, benedicitur in numero, frangitur in passionibus, datur in exemplis, sumitur in doctrinis, formatur in sanguinem suum in calice vino et aqua commixtum: ut alio purgemuraculpis,alioredimamurapoenis. Sanguine namque agni servantur domusa percussione Angeli, et aqua maris rubri extinguuntur inimici quae sunt mysteria Ecclesiae Christi unde sequitur etaccepto calice, gratias agens dedit eisgratiaenim etnonmeritissalvatisumusaDeo.
says,"Increaseandmultiply,andfilltheearth,"[Gen 1:28] was sent forth but once, yet has itseffect throughout all time, when nature does the workof generationsoalsothatvoicewasspokenonce,yet gives confirmation to the Sacrifice through allthe tablesofTheChurcheventothisday,eventoHis advent.
Pseudo-Jerome:Butinamysticalsense,theLord transfigures into bread His Body, which is the present Church, which is received in faith, is blessedinitsnumber,isbrokeninitssufferings,is giveninitsexamples,istakeninitsdoctrinesand HeformsHisBloodinthechaliceofwaterandwine mingled together, that by one we maybepurged from our sins, by the other redeemed fromtheir punishment[formanssanguinemsuumap.I'seudoHier].Forbythebloodofthelambourhousesare preserved from the smiting of the Angel,andour enemiesperishinthewatersoftheRedSea,which are the Sacraments of the Church of Christ. Wherefore it goes on: "And He took thecup,and whenHehadgiventhanks,Hegaveittothem."For wearesavedbythegraceoftheLord,notbyour own[p.287]deserts. Gregory, Mor. ii, 37: When His Passion was approaching, He is said to have takenbreadand
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Gregorius Moralium: Cumappropinquaret etiam passioni, accepto pane, gratias

egisse perhibetur. Gratias itaque egitqui flagellaalienaeiniquitatissuscepitetquinil percussione dignum exhibuit, humiliter in passione benedicit, ut hinc ostendatquid unusquisque in flagello culpae facere debeat,siipseaequanimiterflagellaculpae portatalienae:uthincetiamostendatquidin correctione faciat subditus, si in flagello posituspatrigratiasegitaequalis.
given thanks. He therefore gave thanks,Whotook upon Him the stripes of other men'swickedness HeWhodidnothingworthyofsmiting,humblygives a blessing in His Passion, to shew us,whateach shoulddowhenbeatenforhisownsins,sinceHe Himself bore calmly the stripes due to the sinof othersfurthermoretoshewus,whatwewhoarethe subjects of the Father should doundercorrection, when He Who is His equal gavethanksunderthe lash. Bede: The wine of the Lord's cup ismixedwith water, because we should remain in Christ and Christ in us. For on the testimony of John,the waters are the people, [Rev 17:15] and it is not lawfulforanyonetooffereitherwinealone,orwater alone, lest such an oblation should mean that the head may be severed from the members, and either that Christ could suffer without love forour redemption,andthatwecanbesavedorbeoffered totheFatherwithoutHisPassion.Itgoeson:"And theyalldrankofit." Pseudo-Jerome:Happyintoxication,savingfulness, whichthemorewedrinkgivesthegreatersobriety ofmind! Theophylact:SomesaythatJudasdidnotpartake
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Beda: Quia et nos in Christo, et in nobis Christum manere oportet, vinum dominici calicis aqua miscetur. Attestante enim Ioanne,aquaepopulisuntetnequeaquam solam, neque solum vinum cuiquam licet offerre, ne talis oblatio caput a membris secernendumessesignificet,etvelChristum sine nostrae redemptionis amore pati potuisse,velnossineilliuspassionesalvari ac posse offerri contingat. Sequitur et biberuntexilloomnes. Hieronymus: Ebrietas felix, satietas salutaris, quae quanto copiosius sumitur, tantosobrietatemmentisdonaredignatur. Theophylactus: Quidam autem dicunt
Iudam mysteriorum non fuisse participem, sed quod exiverit antequam dominus mysterialargiretur.Aliietiamdicunt,quodilli tradiditdeillomysterio. Chrysostomus in Serm. de passione: Christus enim sanguinem ei qui eum vendidit offerebat, ut haberetremissionem peccatorum, si tamen impius existere noluisset. Hieronymus: Bibit ergo Iudas, sed non saturatur nec sitim extinguit ignis aeterni, quia indigne sumit mysteria Christi. Sunt enim in Ecclesia quos sacrificium non emundat, sed eos cogitatio insipiens perducit ad culpas, qui se coenosis crudelitatisfoetoribusmiscuerunt.
intheseMysteries,butthathewentoutbeforethe LordgavetheSacrament.SomeagainsaythatHe gavehimalsoofthatSacrament.
Chrysostom: For Christ offered His Blood tohim whobetrayedHim,thathemighthaveremissionof hissins,ifhehadchosentoceasetobewicked.
Pseudo-Jerome:Judasthereforedrinksandisnot satisfied, nor can he quench the thirst of the everlasting fire, because he unworthilypartakesof the Mysteries of Christ. There are some in The Church whom the Sacrifice does not cleanse,but their foolish thought draws them on tosin,forthey have plunged themselves in the stinking sloughof cruelty. Chrysostom:LettherenotbethereforeaJudasat thetableoftheLordthisSacrificeisspiritualfood, for as bodily food, working on a belly filledwith humourswhichareopposedtoit,ishurtful,sothis spiritual food if taken by one polluted with wickedness, rather brings him to perdition, notby itsownnature,butthroughthefaultoftherecipient. Letthereforeourmindbepureinallthings,andour
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Chrysostomus: Nullus ergo sit Iudas in domini mensa. Hoc sacrificium cibus spiritualis est: nam sicut corporalis cibus, cum ventrem invenerit adversis humoribus occupari, amplius laedit, ita est et iste spiritualis cibus si aliquem reperit malignitatepollutum,magiseumperdit,non suanatura,sedaccipientisvitio.Puraigitur
sitmensinomnibus,puracogitatio,quiaet sacrificiumpurumest.Sequituretaitillis:hic estsanguismeusnovitestamenti.
thought pure, for that Sacrifice is pure. There follows:[p.288]"AndHesaiduntothem,'ThisisMy Blood of the New Testament, which is shed for many.'" Bede:Thisreferstothedifferentcircumstancesof the Old Testament, which was consecratedbythe bloodofcalvesandofgoatsandthelawgiversaid in sprinking it, "This is the bloodoftheTestament whichGodhasinjoineduntoyou."[Heb9:19-20,ref. Ex24:8]Itgoeson:"Whichisshedformany." Pseudo-Jerome:Foritdoesnotcleanseall.Itgoes on:"VerilyIsayuntoyou,Iwilldrinknomoreofthe fruitofthevine,untilthatdaythatIdrinkitnewinthe kingdomofGod." Theophylact:AsifHehadsaid,Iwillnotdrinkwine untiltheResurrectionforHecallsHisResurrection "thekingdom",asHethenreignedoverdeath.But after His Resurrection He ate and drankwithHis disciples,shewingthatitwasHeHimselfwhohad suffered.ButHedrankit"new",thatis,inanewand strange manner, for He had not a bodysubjectto suffering, and requiring food, but immortal and incorruptible.Wemayalsounderstanditinthisway. The vine is the Lord Himself. By theoffspring (genimen) of the vine is meant mysteries,andthe
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Beda:Hocaddistinctionemrespicitveteris testamenti, quod hircorum et vitulorumest sanguine dedicatum, dicente inter aspergendum legislatore: hic est sanguis testamenti, quod mandavit ad vos Deus. Sequiturquipromultiseffundetur. Hieronymus: Non enim omnes emundat. Sequitur amen dico vobis, quod iam non bibamdegeniminevitisusqueindiemillum, cumilludbibamnovuminregnoDei. Theophylactus: Quasi diceret: non bibam de vino usque ad resurrectionem:regnum enim resurrectionem vocat, quasi tunc regnaverit contra mortem. Post resurrectionem vero bibit cum discipuliset comedit, ostendens quod idem ipseesset qui passus est. Novum autem bibit illud, idest novo quodam modo et alieno: non enim corpus habebat passibile indigens cibo, sed immortale et incorruptibile. Intelligendumestautemetsic:vitisestipse
dominus, genimen vitis mysteria et intellectus occultus quem ipse generatqui docet hominem scientiam. In regno autem Dei, idest in futuro saeculo, bibetcumsuis discipulis mysteria et sapientiam, nova quaedamnosdocens,etrevelansquaenunc occultat. Beda: Vel aliter. Vitem sivevineamdomini appellatamessesynagogamIsaiastestatur dicens:vineadominiSabaoth,domusIsrael est. Iturus ergo dominus ad passionemait iam non bibam de genimine vitis: acsi apertedicat:nonultracarnalibussynagogae caeremoniisdelectabor,inquibusetiamista paschalis agni sacra locum tenuere praecipuum. Aderit enim tempus meae resurrectionis aderit dies ille cum inregno Dei positus, idest gloria vitae immortalis sublimatus, de salute eiusdempopuli,fonte gratiae spiritualis regenerati, vobiscum gaudioperfundar.
secret understanding, which He Himself begets (gererat),Whoteachesmanknowledge.Butinthe kingdom of God, that is, in the worldtocome,He will drink with His disciples mysteries and knowledge, teaching us new things, andrevealing whatHenowhides.
Bede:Orelse,Isaiahtestifiesthatthesynagogueis calledthevineorthevineyardoftheLord,saying, "The vineyard of the Lord of hosts isthehouseof Israel." [Isa 5:7] The Lord therefore whenaboutto gotoHisPassion,says,"Iwilldrinknomoreofthe fruitofthevine,"asifHehadsaidopenly,Iwillno longerdelightinthecarnalritesofthesynagogue,in which also these rites of the PaschalLambhave held the chief place. For the time of My Resurrectionshallcome,thatdayshallcome,when in the kingdom of Heaven, that is, raised onhigh with the glory of immortal life, I will befilledwitha new joy, together with you, for the salvationofthe samepeoplebornagainofthefountainofspiritual grace. Pseudo-Jerome: But we must consider that here theLordchangesthesacrificewithoutchangingthe timesothatwenevercelebratetheCaenaDomini beforethefourteenthmoon.Hewhocelebratesthe Resurrection on [p. 289] the fourteenthmoon,will
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Hieronymus:Considerandumautem,quod hic dominus mutat tantum sacrificium, sed nonmutattempus,utnosnunquamcoenam domini ante quartamdecimam lunam faciamus. Qui facit in quartadecima
resurrectionem, in undecima luna coenam domini faciet quod nunquam intestamento veterinecinnovofactumest.
celebratetheCaenaDominiontheeleventhmoon, which was never done in either Old or New Testament.
Lectio 7 26 . 27 , , , : 28 . 29 , , ' . 30 , . 31 , , . . 26.Andwhentheyhadsunganhymn, theywentoutintothemountofOlives. 27.AndJesussaithuntothem,"Allye shallbeoffendedbecauseofmethis night: for it is written, I willsmitethe shepherd, and the sheep shall be scattered." 28. "But after that I am risen,IwillgobeforeyouintoGalilee." 29.ButPetersaiduntoHim,"Although allshallbeoffended,yetwillnotI."30. AndJesussaithuntohim,"VerilyIsay unto thee, that this day, even in this night,beforethecockcrowtwice,thou shalt deny me thrice." 31. But he spake the more vehemently, "If I should die with thee, I will notdeny theeinanywise."Likewise,also,said theyall.
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Hilarius: Sicut gratias egerunt antequam biberent,itaetiamgratiasaguntetpostquam biberunt unde dicitur et hymnodictoexierunt inmontemoliveti:utscilicetaddiscasetante cibum et post cibum gratiarum reddere actiones. Hieronymus: Hymnum enim dicit laudem domini, ut est in Psalmo 21, 27-28:edent pauperes et saturabuntur, et laudabunt dominumquirequirunteumetadoraveruntet manducaveruntomnespinguesterrae.
Theophylact:Astheyreturnedthanks,beforethey drank, so they return thanks after drinking whereforeitissaid,"Andwhentheyhadsungan hymn, they went out into the mount ofOlives,"to teachustoreturnthanksbothbeforeandafterour food. Pseudo-Jerome: For by a hymn he meansthe praise of the Lord, as is said in thePsalms[Ps 22,26,29],"Thepoorshalleatandbesatisfied they that seek after the Lord shall praiseHim." And again, "All such as be fat uponearthhave eatenandworshipped." Theophylact: He also shews by this thatHewas glad to die for us, because when about tobe betrayed, He deigned to praise God. He also teachesuswhenwefallintotroublesforthesake ofthesalvationofmany,nottobesad,buttogive thanks to God, Who through our distressworks thesalvationofmany.
Theophylactus: Simul etiam et hic ostendit quod amplectibile erat sibi pro nobis mori: quia cum tradendus erat, Deum laudare dignatus est. Docet etiam nos, cum in angustias incidimus propter multorum salutem, non contristari, sed Deo gratias agere, qui in nostra tribulatione operatur multorumsalutem. Beda:Potestetiamhymnusilleintelligiquem dominus, secundum Ioannem, patri gratias agensdecantabat,inquoetproseipsoetpro discipulis et pro eis qui per verbumipsorum credituri erant, elevatis sursum oculis,
Bede:ThathymnintheGospelofJohnmayalso bemeant,whichtheLordsang,returningthanksto the Father, in which also He [p. 290]prayed, raising His eyes to Heaven, for Himself andHis disciples,andthosewhoweretobelieve,through
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precabatur. Theophylactus: Exivit autem in montem,ut ad eum solitarium existentem accedentes, ipsum caperent absque tumultu. Si enim accessissent cum in civitate manebat,forte fuisset multitudo populi conturbata et tunc manifeste occasionem inimici captantes viderentur ipsum iuste interficere tamquam populumconcitantem. Beda: Pulchre etiam dominus discipulos sacramentis imbutos in montem educit olivarum, ut typice designet nos per acceptionem sacramentorum ad altiora virtutum dona et charismata sanctispiritus, quibus in corde perungamur, ascendere debere. Hieronymus: In monte etiam oliveti Iesus tenetur, unde ad caelos ascendit ut nos sciamus quia inde ascendimus ad caelos unde vigilamus et oramus, et ligamur, nec repugnamusinterra.
theirword. Theophylact:Again,Hewentoutintoamountain, thattheymightcometoHiminalonelyplace,and take Him without tumult. For if they hadcometo Him, whilst He was abiding in the city, the multitude of the people would have been in an uproar,andthenHisenemies,whotookoccasion againstHim,shouldseemtohaveslainHimjustly, becauseHestirredupthepeople. Bede:BeautifullyalsodoestheLordleadoutHis disciples,whentheyhadtastedHisSacraments, intothemountofOlives,toshewtypicallythatwe oughtthroughthereceptionoftheSacramentsto riseuptohighergiftsofvirtue,andgracesofthe HolyGhost,thatwemaybeanointedinheart.
Pseudo-Jerome:Jesusalsoisheldcaptiveonthe mountofOlives,whenceHeascendedtoHeaven, that we may know, that we ascendintoHeaven fromthatplaceinwhichwewatchandpraythere we are bound and do not tend back againto earth. Bede:ButtheLordforetellstoHisdiscipleswhat is about to happen to them, thatwhentheyhave
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Beda: Praedicit autem dominus discipulis quid passuri sunt ut cum passi fuerint, non
desperentsalutem,sedagentespoenitentiam liberentur unde sequitur et ait illis Iesus: omnesscandalizabiminiinmeinnocteista.
gonethroughit,theymaynotdespairofsalvation, but work out their repentance, and be freed. Wherefore there follows: "And Jesus saithunto them,AllyeshallbeoffendedbecauseofMethis night." Pseudo-Jerome: All indeed fall, but all donot remain fallen. For shall not he who sleepsalso riseupagain?[Ps40:9]Itisacarnalthingtofall, butdevilishtoremainlyingwhenfallen. Theophylact: The Lord allowed them to fall that they might not trust in themselves, and lestHe should seem to have prophesied, what Hehad said, as an open accusation of them, Hebrings forward the witness of Zechariah the Prophet whereforeitgoeson:"Foritiswritten,Iwillsmite theshepherd,andthesheepshallbescattered." [Zech13:7] Bede: This is written in different words in Zecharias, and in the person of theProphetitis said to the Lord, "Smite the shepherd, andthe sheepshallbescattered." Pseudo-Jerome: For the Prophet prays for the PassionoftheLord,andtheFatheranswers,Iwill smite the shepherd according to the prayersof thosebelow.TheSonissentandsmittenbythe
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Hieronymus: Omnes quidem cadunt, sed non omnes iacent. Numquid enim quidormit non adiciet ut resurgat? Carnale estcadere, seddiabolicumestiacere. Theophylactus: Permisit autem eos dominuscadere,utnoninseipsisconfidantet nevidereturhocquodpraedixeratexquodam argumento apparenti praedixisse, inducit testimonium Zachariae prophetae unde sequitur percutiam pastorem, etdispergentur ovesgregis.
Beda: Hoc aliis verbis in Zacharia propheta scriptum est et ex persona prophetae ad dominum dicitur: percute pastorem, et dispergenturoves. Propheta enim postulat passionem domini pater respondet: percutiam pastorem, precibus inferiorum. Filius a patre mittitur,et percutituridestincarnaturetpatitur.
Father,thatis,HeismadeIncarnateandsuffers. Theophylactus:Dicitautempaterpercutiam pastorem, quia ipsum percuti dimisit. Oves discipulos dicit, quasi innocentes et quasi absquemalitia.Ultimoconsolationeminducit, dicens sed postquam resurrexero, praecedamvosinGalilaeam. Hieronymus: In quo vera promittitur resurrectio, ut spes non extinguatur.Sequitur Petrus autem ait ei: et siomnesscandalizati fuerint,sednonego.Ecceavissinepennisin altum volare nititur: sed corpus aggravat animam, ut timore humanae mortis timor dominisuperetur. Theophylact: But the Father say, "I willsmitethe shepherd," because He permitted him to be smitten.Hecallsthe[p.291]disciplessheep,as being innocent and without guile. At lastHe consolesthem,bysaying,"ButafterthatIamrisen IwillgobeforeyouintoGalilee." Pseudo-Jerome:InwhichthetrueResurrectionis promised, that their hope may not be extinguished. There follows: "But Petersaidunto Him,Althoughallshallbeoffended,yetwillnotI." Loabirdunfledgedstrivestoraiseitselfonhigh butthebodyweighsdownthesoul,sothatthefear of the Lord is overcome by the fear ofhuman death. Bede: Peter then promised in the ardour ofhis faith, and the Saviour as God knewwhatwasto happen. Wherefore it goes on: "And Jesussaid untohim,VerilyIsayuntothee,thatthisday,even inthisnight,beforethecockcrowtwice,thoushalt denymethrice." Augustine, de Con. Even. iii, 2: Though allthe Evangelists say that the Lord foretold thatPeter wastodenybeforethecockcrew,Markalonehas
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Beda: Et Petrus ergo de ardore fidei promittebat, et salvator quasi Deus futura noverat unde sequitur et ait illi Iesus:amen dico tibi, quia tu hodie in nocte hac, priusquamgallusvocembisdederit,termees negaturus. Augustinus de Cons. Evang: Cum omnes Evangelistae dicant praedixisse dominum quod eum Petrus esset negaturusantequam
gallus cantaret Marcus hoc solum narravit expressius: unde nonnullis videtur non congruereceteris,quiaparumattendunt.Tota enimPetrinegatiotrinaest:quaesitotapost primum galli cantum inciperet,falsumdixisse viderenturtresaliiEvangelistae:quodscilicet antequam gallus cantaret, ter eum esset negaturus.Rursussitotamtrinamnegationem anteperegissetquamcantaregallusinciperet, superfluo dixisset Marcus ex personadomini priusquam gallus bis vocem dederit, terme negaturus es. Sed quia ante primumgalli cantum coepta est illa trina negatio, attenderunt illi tres non quando eam completurus esset Petrus, sed quantafutura esset, idest trina, et quando coeptura,idest antegallicantum:quamquaminanimoeiuset ante primum galli cantum tota conceptaest. Marcus autem de ipsarum vocum intervallo planiuselocutusest. Theophylactus: Quod sic intelligitur.Petrus semelnegavitdeindegalluscantavitnegante veroeoduabusaliisnegationibus,tuncgallus secundovocememisit. Hieronymus:Galluslucisnuntiusquisestnisi spiritussanctus?Cuiusvoceinprophetiaetin apostolisnosdetrinanegationeexcitamurad
related it more minutely, wherefore some from inattention suppose that he does not agreewith the others. For the whole of Peter's denialis threefoldifithadbegunaltogetherafterthecock crew, the other three Evangelist would seemto have spoken falsely, in saying, that before the cockcrew,hewoulddenyHimthrice.Again,ifhe hadfinishedtheentirethreefolddenialbeforethe cockbegantocrow,Markwouldinthepersonof the Lord seem to have said needlessly,"Before the cock crow twice, thou shall deny Methrice." But because that threefold denial beganbefore the first cock-crowing, the other three did not noticewhenPeterwastofinishit,buthowgreatit was to be, that is, threefold, and when itwasto begin,thatis,beforethecockcrew,althoughthe wholewasconceivedinhismind,evenbeforethe firstcockcrewbutMarkhasrelatedmoreplainly theintervalbetweenhiswordsthemselves.
Theophylact: We are to understand that it happenedthusPeterdeniedonce,thenthecock crewforthesecondtime.
Pseudo-Jerome: Who is the cock, theharbinger of day, but the Holy Ghost? by whose voice in prophecy, and in the Apostles, we are roused
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amarissimos post lapsum fletus, qui male cogitavimusdeDeo,etmalelocutisumusad proximos,etmalefecimusadnosmetipsos. Beda: Fides autem apostoli Petri etardens affectusaddominumconsequenterostenditur sequiturenimatilleampliusloquebatur:etsi oportuerit me simul commori tibi, non te negabo. Theophylactus: Fervorem etiamintrepidum et alii discipuli ostenderunt nam sequitur similiterautemetomnesdicebantsedtamen resistebant veritati, quam Christus praedixerat.
fromourthreefolddenial,tomostbittertearsafter our fall, for we have thought evil ofGod,spoken evilofourneighbours,anddoneeviltoourselves. Bede: The faith of the Apostle Peter,andhis[p. 292] burning love for our Lord, is shewninwhat follows. For it goes on: "But he spake themore vehemently,IfIshoulddiewithThee,Iwillnotdeny Theeinanywise." Theophylact: The other disciples also sheweda fearless zeal. For there follows, "Likewisealso saidtheyall,"butneverthelesstheyactedagainst thetruth,whichChristhadprophesied.
Lectio 8 32 , , . 33 [] [] ' , , 34 ,
32. And they came to a placewhich was named Gethsemane: and He saith to His disciples, "Sit yehere, whileIshallpray."33.AndHetaketh withHimPeterandJamesandJohn, andbegantobesoreamazed,andto be very heavy 34. And saith unto them,"Mysoulisexceedingsorrowful untodeath:tarryyehere,andwatch."
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: . 35 , ' , 36 , , : ' : ' . 37 , , , 38 , : . 39 . 40 , , . 41 , : , . 42 : .

35.AndHewentforwardalittle,and fellontheground,andprayedthat,ifit were possible, the hour mightpass from Him. 36. And He said, Abba, Father, all things are possibleunto Thee take away this cup fromMe: nevertheless not what I will, butwhat Thou wilt. 37. And He cometh,and findeth them sleeping, andsaithunto Peter, "Simon, sleepest thou? couldest not thou watch one hour?" 38."Watchyeandpray,lestyeenter into temptation. The spirit truly is ready,butthefleshisweak."39.And againHewentaway,andprayed,and spakethesamewords.40.Andwhen He returned, He found themasleep, again, (for their eyes were heavy,) neitherwisttheywhattoanswerHim. 41.AndHecomeththethirdtime,and saith unto them, "Sleep on now,and takeyourrest:itisenough,thehouris come behold, the Son of Man is betrayed into the hands of sinners." [p.293]42."Riseup,letusgolo,he thatbetrayethMeisathand."
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Glossa: Postquam dominus scandalum discipulorum praedixerat, nunc Evangelista narratdeorationeipsius,inquaprodiscipulis creditur orasse: et primo describens locum orationis, dicit et veniunt in praedium cui nomenGethsemani. Beda: Monstratur usque hodie locus Gethsemani,inquodominusoravitadradices montisoliveti.InterpretaturautemGethsemani vallispinguium,sivepinguedinum.Cumautem dominus in monte orat, nos docet,sublimia orando inquiri debere. At cum in valle pinguedinis orat, insinuat nobis humilitatem semper in orationibus, et internae pinguedinemdilectionisesseservandam.Ipse etiam per vallem humilitatis et pinguedinem caritatispronobismortemsubiit. Hieronymus:Invalleetiampinguedinumtauri pingues obsederunt eum. Sequitur et ait discipulis suis: sedete hic donec orem. Separantur in oratione qui separantur in passione:quiailleorat,illidormiunt,pigredine cordisoppressi.
Gloss:AfterthattheLordhadforetoldtheoffence ofHisdisciples,theEvangelistgivesanaccount of His prayer, in which He is supposed tohave prayedforHisdisciplesandfirstdescribingthe place of prayer, he says, "And they came toa placewhichwasnamedGethsemane." Bede:TheplaceGethsemane,inwhichtheLord prayed,isshewnuptothisdayatthefootofthe MountofOlives.ThemeaningofGethsemaneis, thevalleyofthefat,oroffatness.Nowwhenour Lordpraysonamountain,Heteachesusthatwe should when we pray ask for lofty thingsbutby prayinginthevalleyoffatness,Heimpliesthatin ourprayerhumilityandthefatnessofinteriorlove mustbekept.Healsobythevalleyofhumilityand thefatnessofcharityunderwentdeathforus.
Pseudo-Jerome:Inthevalleyoffatnessalso,the fatbullsbesetHim.Therefollows,"AndHesaith to His disciples, Sit ye here, while I shallpray" they are separated from Him in prayer,whoare separated in His Passion for He prays, they sleep,overcomebytheslothoftheirheart.
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Theophylactus: Singulariter etiam erat consuetudo illi semper orare, formam nobis tradens ut silentium et solitudinem in orationibus requiramus. Sequitur et assumit Petrum et Iacobum et Ioannem secum. Illos tres tantum assumit qui gloriae eiusinmonte Thabor inspectores extiterant, ut quigloriosa viderant, viderent et tristia, et addiscerent quod verus erat homo in hoc quodtristatur unde sequitur et coepit pavere et taedere. Quia enim totum assumpserat hominem, assumpsit et naturales proprietateshominis, pavereettaedereetcontristarinaturaliternam homines naturaliter inviti tendunt ad mortem undesequituretaitillis:tristisestanimamea usqueadmortem. Beda: Quasi Deus in corpore constitutus fragilitatem carnis exponit, ut eorum qui sacramentum incarnationis obiurgant excluderetur impietas nam qui corpus suscepit, omnia debuit suscipere quae corporis sunt, ut esuriret, sitiret, angeretur, contristaretur: divinitas enim per hos commutarinescitaffectus. Theophylactus: Quidam autem hoc sic intellexerunt,quasidicat:tristorenim,nonquod
Theophylact: It was also His custom alwaysto praybyHimself,inordertogiveusanexample,to seek for silence and solitude in ourprayers. Therefollows:"AndHetakethwithHimPeter,and James and John." He takes onlythosewhohad beenwitnessesofHisgloryonMountTabor,that theywhohadseenHisglorymightalsoseeHis sufferings,andlearnthatHeisreallyman,inthat He is sorrowful. Wherefore there follows:"And begantobesoreamazed,andveryheavy."For since He had taken on Himself the whole of human nature, He took also thosenaturalthings whichbelongtoman,amazement,heaviness,and sorrow for men are naturally unwilling to die. Wherefore it goes on: "And He saithuntothem, Mysoulisexceedingsorrowfuluntodeath." Bede: As being God, dwelling in the body,He shews the frailty of flesh, that theblasphemyof those who deny the Mystery of HisIncarnation might find no place for having takenupabody, Hemustneedsalsotakeupallthatbelongstothe body, hunger, thirst, pain, grief fortheGodhead cannotsufferthechangesofthoseaffections.
Theophylact:[p.294]butsomehaveunderstood this, as if He had said, I am sorrowful, not

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moridebeo,sedquodIsraelitaepropinquimei me crucifixuri sunt, ac per hoc a regno Dei debentexcludi. Hieronymus: In hoc etiam pavere ettristari docemur ante iudicium mortis, quod non possumuspernosdicere,sedperillum:venit princeps mundi huius, et in me non habet quicquam.Sequitursustinetehic,etvigilate.
because I am to die, but becausetheJews,My countrymen,areabouttocrucifyMe,andbythese meanstobeshutoutfromthekingdomofGod. Pseudo-Jerome: By this also we are taughtto fear and to be sorrowful before the judgmentof death,fornotbyourselves,butbyHimonly,can we say, "The prince of this world cometh, and hath nothing in Me." [John 14:30] Therefollows: "Tarryye,here,andwatch." Bede: He does not mean natural sleep by the sleep which He forbids, for the time of approaching danger did not allow of it, butthe sleepofunfaithfulness,andthetorporofthemind. Butgoingforwardalittle,HefallsonHisface,and shewsHislowlinessofmind,bythepostureofHis body. Wherefore there follows: "And He went forwardalittle,andfellontheground,andprayed that,ifitwerepossible,thehourmightpassfrom Him." Augustine,deCon.iii,iv:Hesaidnot,ifHecould doit,butifitcouldbedoneforwhateverHewills is possible. We must therefore understand,"ifit bepossible,"asifitwereifHeiswilling.Andlest any one should suppose that He lessened His Father's power, He shews in what sense the
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Beda: Non a somno dormitionis prohibet, cuius tempus non erat imminente discrimine, sed a somno infidelitatis et torpore mentis. Paululum autem procedens ruit in faciem suam, et humilitatem mentis habitu carnis ostendit unde sequitur et cum processisset paululum,prociditsuperterram,etorabatut,si fieriposset,transiretabeohora.
Augustinus de Cons. Evang: Non dixit: si facere posset, sed si fieri posset fierienim potestquodillevoluerit.Sicitaquedictumest si fieri potest, ac si diceretur: si vellet. Etne quis putaret eum patris minuissepotestatem, manifestavit quo intellectu accipiendum sit
quod dictum est: nam sequitur et dixit:abba, pater, omnia tibi possibilia sunt: in quosatis ostendit non ex impossibilitate, sed ex voluntate patris dictum esse si fieri potest. Quod autem Marcus non solum pater, sed abba, pater, eum dixisse commemorathoc est abba Hebraice, quod Latine pater. Et fortasse dominus propter aliquod sacramentumutrumquedixit,volensostendere se illam tristis personam in persona sui corporis, idest Ecclesiae, suscepisse, cui factusestangularislapis,venientibusadeum partimexHebraeis,adquospertinetquodait abba, partim ex gentibus, ad quospertinet quodaitpater.
words are to be understood for therefollows, "And He said, Abba, Father, all things are possible unto Thee." By which Hesufficiently showsthatthewords,"ifitbepossible,"mustbe understoodnotofanyimpossibility,butoftheWill of His Father. As to what Mark relatesthatHe saidnotonlyFather,but"Abba,Father",Abbais theHebrewforFather.AndperhapstheLordsaid both words, on account of some Sacrament contained in them wishing to shew thatHehad taken upon Himself that sorrow in thepersonof Hisbody,TheChurch,towhichHewasmadethe chiefcornerstone,andwhichcametoHim,partly from the Hebrews, who are represented bythe word, "Abba", partly from the Gentiles, towhom "Father"belongs. Bede:ButHeprays,thatthecupmaypassaway, toshewthatHeisveryman,whereforeHeadds: "TakeawaythiscupfromMe."Butremembering why He was sent, He accomplishes the dispensation for which He was sent, and cries out,"ButnotwhatIWill,butwhatThouWilt."Asif He had said, If death can die, without Mydying accordingtotheflesh,letthiscuppassawaybut since this cannot be otherwise, "not what IWill, butwhat[p.295]ThouWilt."Manystillaresadat the prospect of death, but let them keeptheir heartright,andavoiddeathasmuchastheycan
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Beda: Orat autem transire calicem, ut ostendat vere quod homo erat undesubdit transfer calicem hunc a me. Reminiscens autem et propter quid missus est, perficit dispensationem ad quam missus est, et clamat sed non quod ego volo, sed quodtu quasi dicat: si moritur mors menonmoriente secundumcarnem,transeatcalixverum,quia non aliter hoc fiet, non quod ego volo,sed quodtu.Multiadhuccontristanturfuturamorte, sed habeant rectum cor, vitent mortemquam possunt sed si non possunt, dicant idquod
propternosdominusdixit.
butiftheycannot,thenletthemsaywhattheLord saidofus. Pseudo-Jerome:BywhichalsoHeceasesnotup totheendtoteachustoobeyourfathers,andto prefer their will to ours. There follows: "Andhe cometh, and findeth them sleeping." Forasthey areasleepinmind,soalsoinbody. Theophylact: But after His prayer, the Lord coming, and seeing His disciples sleeping, rebukesPeteralone.Whereforeitgoeson:"And saithuntoPeter,Simon,sleepestthou?couldest not thou watch with me one hour? As ifHehad said,Ifthoucouldestnotwatchonehourwithme, howwiltthoubeabletodespisedeath,thouwho promisesttodiewithMe?Itgoeson:"Watchand pray,thatyeenternotintotemptation,"thatis,the temptationofdenyingMe. Bede:Hedoesnotsay,Praythatyemaynotbe tempted,becauseitisimpossibleforthehuman mindnottobetempted,butthatyeenternotinto temptation, that is, that temptation may not vanquishyou. Pseudo-Jerome: But he is said to enterinto temptation, who neglects to pray. Therefollows: "Thespiritindeediswilling,butthefleshisweak."
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Hieronymus: Ex quo etiam usque infinem non cessat nos docere patribus obedire,et voluntatem eorum voluntati nostrae praeponere. Sequitur et venit, et invenit eos dormientes.Sicutenimdormiuntmente,sicet corpore. Post orationem autem dominus veniens, et videns discipulos dormientes, Petrum solum increpat unde sequitur et ait Petro: Simon, dormis? Non potuisti una hora vigilare mecum?Quasidicat:quiunahoranonpotuisti mecumvigilare,quomodomortemspernestu quispondesmorimecum?Sequiturvigilateet orate, ut non intretis in tentationem, scilicet negandime. Beda: Non ait: orate ne tentemini, quia impossibileesthumanamanimamnontentari sedneintretisintentationemhocest,nevos tentatiosuperet.
Hieronymus: In tentationem autem intrare dicitur qui orare negligit. Sequitur spiritus quidempromptusest,caroauteminfirma.
Theophylactus:Quasidicat:spiritusquidem vesterpromptusestadmenonnegandum,et propterea hoc promittitis sed caro vestra intantum infirma est quod nisi dominusper orationem virtutem carni dederit, in tentationemintrabitis. Beda: Temerarios hic reprimit, quiquicquid crediderint, putant se consequi posse.Sed quantumexmentisardoreconfidimus,tantum exfragilitatecarnistimeamus.Facitetiamhic locusadversuseosquidicuntunamindomino operationemetunamvoluntatemfuisse.Duas enim voluntates ostendit: humanam scilicet, quae propter infirmitatem carnis recusat passionem et divinam, quae promptissima est. Sequitur et iterum abiensoraviteumdem sermonemdicens. Theophylactus: Ut scilicet per secundariam orationem,quodverushomoesset,affirmaret. Sequitur et reversus denuo, invenit eos dormientes tamen non vehementerredarguit: erantenimoculieorumgravati,scilicetsomno, et ignorabant quid responderent ei. Perhoc infirmitatem humanam addiscas, ne scilicet gravati somno promittamus ea quae nobis
Theophylact:AsifHehadsaid,Yourspiritindeed is ready not to deny me, and for thisreasonye promise but your flesh is weak, in thatunless God give power to your flesh throughprayer,ye shallenterintotemptation.
Bede:Hehererepressestherash,whothinkthat they can compass whatever they areconfident about.Butinproportionasweareconfidentfrom the ardour of our mind, so let us fear fromthe weakness of our flesh. For this place makes against those, who say that there was butone operationintheLordandoneWill.ForHeshews twowills,onehuman,whichfromtheweaknessof thefleshshrinksfromsufferingonedivine,which is most ready. It goes on: "And againHewent awayandprayed,andspakethesamewords." Theophylact:ThatbyHissecondprayerHemight shew Himself to be very man. It goeson:"And whenHereturned,Hefoundthemasleepagain" He however did not rebuke them severely."For theireyeswereheavy,(thatis,withsleep,)neither wisttheywhattoanswersHim."Bythislearnthe weaknessofmen,and[p.296]letusnot,whom evensleepcanovercome,promisethingswhich
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impossibiliasunt.Ideotertioabiitadorandum oratione praedicta: unde sequitur et venit tertio, et ait illis: dormite iam,etrequiescite. Non turbatur contra illos cum post redargutionempeiusfecerintsedironicedicit illis dormite iam, et requiescite: quia iam sciebat quod proditor appropinquabat. Et quod ironice dixerit, apparet per hoc quod subditursufficit.Venithora:eccefiliushominis tradetur in manus peccatorum. Hoc dicebat deridens somnum eorum, quasi diceret:nunc tempus est ut dormiatis quando inimicus appropinquat. Deinde subiungit surgite, eamus:eccequimetradetpropeest.Nonut fugerenthocdicit,sedutinimicisobviarent.
are impossible to us. Therefore He goesaway thethirdtimetopraytheprayermentionedabove. Wherefore it goes on: "And Hecomeththethird time,andsaithuntothem,Sleeponnow,andtake your rest." He is not vehement against them, thoughafterHisrebuketheyhaddoneworse,but Hetellsthemironically,"Sleeponnow,andtake your rest," because He knew that thebetrayer was now close at hand. And that Hespoke ironically is evident, by what is added "Itis enough,thehouriscomebehold,theSonofMan isbetrayedintothehandsofsinners."Hespeaks this, as deriding their sleep, as if He had said Nowindeedisatimeforsleep,whenthetraitoris approaching.ThenHesays"Arise,letusgolo, hethatbetrayethMeisathand." Augustine:OrelseInthatitissaid,thatafterHe had spoken these words, "Sleep on now,and take your rest," He added, "It is enough,"and then,"thehouriscomebehold,theSonofManis betrayed,"wemustunderstandthataftersaying, "Sleep on now, and take your rest," our Lord remainedsilentforashorttime,togivespacefor thattohappen,whichHehadpermittedandthen thatHeadded,"thehouriscome"andtherefore He puts in between, "it is enough," that is,your resthasbeenlongenough.
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Augustinus de Cons. Evang:Velaliter.Per hoc quod cum dixisset dormite iam, et requiescite, adiungit sufficit, et deinde infert venit hora, ecce tradetur filiushominis,utique intelligendum est post illud dormite et requiescite, siluisse dominum aliquantum, ut hoc fieret quod praemiserat et tunc intulisse venit hora et ideo interponit sufficit,scilicet quodrequievistis.
Hieronymus: Trina autem discipulorum dormitiotresmortuosquosdominussuscitavit significat primus in domo, secundus ad sepulcrum, tertius de sepulcro. Trinaautem domini vigilia docet nos orando et de praeteritis, et de futuris, et depraesentibus veniamrogare.
Pseudo-Jerome: The threefold sleep of the disciples points out the three dead, whomour Lordraisedupthefirst,inahousethesecond, at the tomb the third, from the tomb. Andthe threefold watch of the Lord teaches us in our prayers,tobegforthepardonofpast,futureand presentsins.
Lectio 9 43 ' . 44 , : . 45 , , . 46 . 47 []
43. And immediately, while He yet spake,comethJudas,oneofthetwelve, and with him a great multitude with swords and staves, from the Chief PriestsandtheScribesandtheelders. 44.AndhethatbetrayedHimhadgiven them a token, saying, "Whomsoever I shallkiss,thatsameishetakehim,and leadhimawaysafely."45.Andassoon as he was come, he goethstraightway [p. 297] to Him, and saith, "Master, master" and kissed Him. 46. Andthey laid their hands on Him, andtookHim. 47.Andoneofthemthatstoodbydrew a sword, and smote a servant of the HighPriest,andcutoffhisear.48.And Jesus answered and said unto them, "Are ye come out, as against athief,
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. 48 , 49 ' : ' . 50 . 51 , :
with swords and with staves totake me?" 49. "I was daily with you inthe templeteaching,andyetookMenot:but theScripturesmustbefulfilled."50.And they all forsook Him, and fled. 51.And therefollowedHimacertainyoungman, havingalinenclothcastabouthisnaked body and the young men laid holdon him:52.Andheleftthelinencloth,and fledfromthemnaked.
Beda:Postquamtertiodominusoraveratet apostolorum timorem sequente poenitentia impetraverat corrigendum, securus de passione sua pergit ad persecutores de quorum adventu Evangelista dicit etadhuc eo loquente, venit Iudas Iscariotesunusde duodecim. Theophylactus: Hoc non frustra ponitur, sed ad maiorem proditoris redargutionem quod cum de primo choro discipulorum existeret,contradominuminrabiemversus
Bede: After that our Lord had prayed threetimes, andhadobtainedbyHisprayersthatthefearofthe Apostlesshouldbeamendedbyfuturerepentance, He, being tranquil as to His Passion, goes toHis persecutors, concerning the coming of whomthe Evangelist says, "And immediately, while he yet spake,comethJudasIscariot,onofthetwelve." Theophylact: This is not put without reason, butto thegreaterconvictionofthetraitor,sincethoughhe wasofthechiefcompanyamongstthedisciples,he turned himself to furious enmity against ourLord.
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est. Sequitur et cum eo turba multa cum gladiis et lignis, a summis sacerdotibuset Scribisetsenioribus. Hieronymus: Incumbit enim virtuti saeculi quidesperatdeadiutorioDei. Beda:AdhuctamenhabetaliquidIudasde verecundia discipuli, cum eum nonpalam tradidit persecutoribus, sed per signum osculiundesequiturdederatautemtraditor eissignum,dicens:quemcumqueosculatus fuero,ipseest:teneteeum,etducitecaute. Theophylactus:Videeiusinsensibilitatem, quomodo credebat in osculo Christum decipere, ut quasi amicus aestimaretur.Si autemamicuseras,oIuda,cuiusgratiacum inimicis accessisti? Sed omnis pravitas sine providentia est. Sequitur et cum venisset,statimaccedensadeumait:ave, Rabbietosculatusesteum. Hieronymus:DatIudassignumosculicum veneno doli: sic Cain obtulit sacrificium subdolumetreprobatum. Beda: Invidens autem et scelerata
Therefollows:"Andwithhimagreatmultitudewith swords and staves from the Chief Priests andthe Scribesandtheelders." Pseudo-Jerome:Forhewhodespairsofhelpfrom God,hasrecoursetothepoweroftheworld. Bede:ButJudashadstillsomethingoftheshameof a disciple, for he did not openly betrayHimtoHis persecutors,butbythetokenofakiss.Whereforeit goeson:"AndhethatbetrayedHimhadgiventhem atoken,saying,WhomsoeverIshallkiss,thatsame ishetakehim,[p.298]andleadhimawaysafely." Theophylact:Seehowinhisblindnesshethoughtto deceiveChristbythekiss,soastobelookedupon byHimasHisfriend.Butifthouwertafriend,Judas, how didst thou come with His enemies? But wickedness is ever without foresight. It goeson: "And as soon as he was come, he goeth straightway to Him, and saith, Master,masterand kissedHim." Pseudo-Jerome: Judas gives the kiss as atoken, with poisonous guile, just as Cain offeredacrafty, reprobatesacrifice. Bede:Withenvyandwithawickedconfidence,he
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confidentia magistrum vocat, et osculum infert ei quem tradit. Suscipit autem dominus osculum traditoris, non quo simulare nos doceat, sed ne proditionem fugerevideatursimuletilludPsalmi119,7 complens:cumhisquioderuntpacemeram pacificus.Sequituratillimanusinieceruntin eum,ettenuerunteum. Hieronymus: Hic adest Ioseph venditusa fratribus,etferrumpertransivitanimameius. Sequitur unus autem de circumstantibus educens gladium, percussit servum summi sacerdotis,etamputavitauriculam.
callsHimmaster,andgivesHimakiss,inbetraying Him.ButtheLordreceivesthekissofthetraitor,not to teach us to deceive, but lest heshouldseemto avoid betrayal, and at the same time to fulfilthat Psalm,"Amongthemthatareenemiesuntopeace,I labourforpeace."[Ps120:5]Itgoeson:"Andthey laidhandsonHim,andtookHim."
Pseudo-Jerome: This is the Joseph whowassold byhisbrethren[Ps105:18],andintowhosesoulthe iron entered. [note: this passage not found inthe Venice ed. of the Pseudo-Jerome] There follows: "Andoneofthemthatstoodbydrewasword,and smote a servant of the High Priest, andcutoffhis ear." Bede: Peter did this, as John declares, withthe sameardentmindwithwhichhedidallthingsforhe knew how Phineas had by punishingsacrilegious persons received the reward ofrighteousnessand ofperpetualpriesthood. Theophylact: Mark conceals his name, lest he shouldseemtobepraisinghismasterforhiszeal forChrist.Again,theactionofPeterpointsoutthat they were disobedient and unbelieving, despising the Scriptures for if they had ears to hear the
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Beda:Petrushocfecit,utIoannesdeclarat, eodem mentis ardore quo ceterafaciebat: sciebat enim quomodo Phineespuniendo sacrilegos,mercedemiustitiaeetsacerdotii perennisacceperit. Theophylactus: Tacet autem nomeneius Marcus, ut non videretur suum laudare magistrumquasizelantemproChristo.Innuit autem Petrus ex hoc quod inobedientes erant et increduli, spernentes Scripturas
nam si habuissent aures audientes Scripturas, non crucifixissent dominum gloriae. Amputavit autem auriculam servi summi sacerdotis: nam summi sacerdotes primo praeteribant Scripturas, quasi servi nonaudientesfacti.Sequituretrespondens Iesus ait illis: tamquam ad latronemexistis cumgladiisetlignis? Beda: Quasi dicat: stultum estcumgladiis etfustibusquaerereeumquiultrosevestris tradiditmanibus,etinnoctequasilatitantem per proditorem investigare qui quotidiein templodocebat. Theophylactus: Istud autem divinitatem eius ostendit: quando enim in templo docebat, non valuerunt ipsum capere, quamvis in manibus eorum esset, quia nondum tempus advenerat passionis quando autem ipse voluit, tunc tradidit seipsum, ut adimplerentur Scripturae:quia tamquamagnusadoccisionemductusest, non clamans neque vociferans, sed voluntarie patiens. Sequitur tunc discipuli eiusrelinquenteseumomnesfugerunt. Beda:Inhocimpletursermoquemdominus
Scriptures,theywouldnothavecrucifiedtheLordof glory.ButhecutofftheearofaservantoftheHigh Priest,fortheChiefPriestsespeciallypassedover theScriptures,likedisobedientservants.Itgoeson: "And Jesus answered and said unto them,Areye come out, as against a thief, withswordsandwith stavestotakeme?"
Bede: As if He had said, it is foolish toseekwith swordsandstavesHim,whooffersHimselftoyouof His own accord, and to search, as for onewho hidesHimself,bynightandbymeansofatraitor,for Himwhotaughtdailyinthetemple. Theophylact:This,however,isaproofofHisdivinity, forwhenHetaughtinthetempletheywereunableto takeHim,[p.299]althoughHewasintheirpower, becausethetimeofHisPassionhadnotyetcome but when He Himself was willing, then Hegave Himselfup,thattheScripturesmightbefulfilled,"for he was led as a lamb to the slaughter,"notcrying norraisingHisvoice,butsufferingwillingly.Itgoes on:"AndtheyallforsookHimandfled."
Bede:Inthisisfulfilledtheword,whichtheLordhad
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dixerat, quod omnes discipuli scandalizarentur in illo in ipsa nocte. Sequitur adolescens autem quidam sequebatur illum, amictus sindone super nudo: subauditur corpore: quia non aliud indumenti quam solam habebat sindonem. Sequitur et tenuerunt eum. At ille, relicta sindone, nudus profugit ab eis: quorum scilicet praesentiam detestabatur et facta, non a domino, cuius amorem et absens corporefixumservavitinmente. Hieronymus: Sicut etiam Ioseph, relicto pallio, nudus de manibus impudicae feminae aufugit, qui vult effugere manus iniquorum, relinquens mente quae mundi sunt,fugiatpostIesum. Theophylactus: Probabile autem videtur quod hic adolescens erat de illa domoin qua Pascha comederant. Quidam vero dicunt hunc adolescentem fuisse Iacobum fratremdomini,quidicebaturiustus,quiab apostolis post Christi ascensionem cathedramHierosolymorumaccepit. Gregorius Moralium: Vel hoc de Ioanne dicitur, qui, etsi post, ut verbaredemptoris
spoken,thatallHisdisciplesshouldbeoffendedin Him that same night. There follows: "And there followed Him a certain young man, havingalinen clothcastabouthisnakedbody,"thatis,hehadno other clothing but this linen cloth. It goes on:"And theylaidholdonhim,andheleftthelinencloth,and fled from them naked." That is, he fledfromthem, whosepresenceandwhosedeedsheabhorred,not fromtheLord,forWhomhisloveremainedfixedin hismind,whenabsentfromHiminbody.
Pseudo-Jerome: Just as Joseph left hismantle behindhim,andflednakedfromthewantonwoman soalsolethim,whowouldescapethehandsofthe evilones,quitinmindallthatisoftheworld,andfly afterJesus. Theophylact: It appears probable that thisyoung man was of that house, where they had eatenthe Passover. But some say that this young manwas James,thebrotherofourLord,whowascalledJust whoaftertheascensionofChristreceivedfromthe ApostlesthethroneofthebishopricofJerusalem.
Greg., Mor. 14, 49: Or, he says this ofJohn,who, althoughheafterwardsreturnedtothecrosstohear

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audiret, ad crucem rediit, prius tamen territusfugit. Nam, et illum eo tempore fuisse adolescentem,longaposthocincarnevita eius indicio est. Potuit enim fieri ut ad horam tenentium manibus elapsus, mox resumpto indumento redierit, et subdubia lucis nocte, se turbis ducentium Iesum, quasi unus de ipsis immiscuerit, donecad atrium pontificis, cui erat notus, perveniret, utipseinsuoEvangeliocommemorat.Sicut autem Petrus, qui culpam negationis poenitentiaelacrymisabluit,recuperationem ostendit eorum qui in martyrio labuntur ita ceteri discipuli qui articulum comprehensionis fugiendo praevenerunt, cautelamfugiendidocenteosquiseminus idoneosadtolerandasuppliciasentiunt.
the words of the Redeemer, atfirstwasfrightened andfled. Bede:Forthathewasayoungmanatthattime,is evident from his long sojourn in theflesh.Perhaps heescapedfromthehandsofthosewhoheldhim for the time, and afterwards got back hisgarment andreturned,minglingundercoverofthedarkness with those who were leading Jesus, as though he wasoneofthem,untilhearrivedatthedoorofthe HighPriest,towhomhewasknown,ashehimself testifies in the Gospel. But as Peter, whowashed away the sin of his denial with the tears of penitence, shews the recovery of those whofall away in time of martyrdom, so the otherdisciples who prevented their actual seizure, teach the prudence of flight to those who feel themselves unequaltoundergotortures.[p.300]
Lectio 10 52 . 53 , .
53.AndtheyledJesusawaytotheHigh Priest:andwithhimwereassembledall theChiefPriestsandtheeldersandthe Scribes.54.AndPeterfollowedHimafar off, even into the palace of the High Priest:andhesatwiththeservants,and
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54 , . 55 , : 56 ' , . 57 ' 58 : 59 .
warmed himself at the fire. 55. Andthe Chief Priests and all the councilsought for witness against Jesus to putHimto death and found none. 56. For many barefalsewitnessagainstHim,buttheir witness agreed not together. 57. And there arose certain, and bare false witness against Him, saying, 58."We heard him say, I will destroythistemple thatismadewithhands,andwithinthree days I will build another made without hands." 59. But neither so did their witnessagreetogether.
Glossa: Narraverat Evangelista superius, quomodo dominus a ministris sacerdotum fueratcaptusnuncnarrareincipitquomodo in domo principis sacerdotum morti
Gloss: The Evangelist had related above howour LordhadbeentakenbytheservantsofthePriests. NowhebeginstorelatehowHewascondemnedto deathinthehouseoftheHighPriest.Whereforeitis
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adiudicatus fuit unde dicitur etadduxerunt Iesumadsummumsacerdotem. Beda: Summum sacerdotem significat Caipham, qui, sicut Ioannes scribit, erat pontifexanniillius,dequotestaturIosephus, quod pontificatum sibi emerit a principe Romano. Sequitur et convenerunt inunum omnessacerdotesetScribaeetseniores. Hieronymus: Tunc facta est congregatio taurorum in vaccis populorum. Sequitur Petrus autem a longe sequebatur eum usque intro in atrium summi sacerdotis. Timorenimretrahit,sedcaritastrahit. Beda:Meritoautemalongesequebaturqui iam erat proxime negaturus: neque enim negare posset, si Christo proximus adhaesisset. Sequitur et sedebat cum ministrisadignem,etcalefaciebatse. Hieronymus: In atrio cum ministris calefacit se ad ignem. Atrium sacerdotis est saecularis circuitus ministriDaemonia sunt, cum quibus qui manet, flerepeccata nonpotestignisdesideriumcarnale.
said:"AndtheyledJesusawaytotheHighPriest."
Bede:HemeansbytheHighPriest,Caiaphas,who (asJohnwrites)wasHighPriestthatyear,ofwhom Josephus relates that he bought his priesthoodof the Roman Emperor. There follows: "And with him wereassembledalltheChiefPriestsandtheelders andthescribes." Pseudo-Jerome: Then took place the gathering togetherofthebullsamongtheheifersofthepeople. [Ps67:31,Vulgate]Itgoeson:"AndPeterfollowed Himafaroff,evenintothepalaceoftheHighPriest." Forthoughfearholdshimback,lovedrawshimon. Bede:Butrightlydoeshefollowafaroff,whoisjust about to betray Him for he could not havedenied Christ if he had remained close to Him.There follows:"Andhesatwiththeservants,andwarmed himselfatthefire." Pseudo-Jerome:Hewarmshimselfatthefireinthe hall,withtheservants.ThehalloftheHighPriestis the enclosure of the world, the servants arethe devils, with [p. 301] whom whosoever remains cannotweepforhissinsthefireisthedesireofthe flesh.
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Beda: Est enim ignis caritas, de quo dicitur: ignem veni mittere in terram:qui super credentes descendens variis linguis eos laudare dominum docuit. Est etignis cupiditatis, de quo dicitur: omnes adulterantes, velut clibanus corda eorum. Hic ignis in atrio Caiphaeinstinctumaligni spiritus accensus, ad negandum, ad blasphemandum dominum perfidorum linguasarmabat.Quodenimintusindomo malignasynodusgerebat,hocignisinatrio inter frigora noctis accensus figurabat. Quoniamenimabundatiniquitas,refrigescit caritas multorum. Hoc frigore torpens ad horam Petrus, quasi prunis ministrorum Caiphaecalefiericupiebat:quiatemporalis commodi solatium perfidorum societate quaerebat. Sequitur summi vero sacerdotesetomneConciliumquaerebant adversus Iesum testimonium, ut eummorti traderent. Theophylactus: Lege praecipiente quod unusexisteretsummussacerdos,tuncmulti erant substituti, et destituti annissingulis per principem Romanorum. Summosergo sacerdotes dicit illos quideterminatumeis tempuscomplentesiamcompleveranteta
Bede:Forcharityisthefireofwhichitissaid,"Iam cometosendfireontheearth,"[Luke12:49]which flamecomingdownonthebelievers,taughtthemto speak with various tongues the praise oftheLord. There is also a fire of covetousness, of whichitis said, "They are all adulterers as an oven:"[Hosea (Osee)7:4]thisfire,raisedupinthehallofCaiaphas by the suggestion of an evil spirit, was armingthe tongues of the traitors to deny and blasphemethe Lord.Forthefirelitupinthehallamidstthecoldof thenightwasafigureofwhatthewickedassembly was doing within for because of the aboundingof iniquity the love of many waxes cold. [Matt24:12] Peter, who for a time was benumbed by thiscold, wishedasitweretobewarmedbythecoalsofthe servants of Caiaphas, because He sought inthe societyoftraitorstheconsolationofworldlycomfort. Itgoeson:"AndtheChiefPriestsandallthecouncil sought for witness against Jesus to put Him to death."
Theophylact:Thoughthelawcommandedthatthere shouldbebutoneHighPriest,therewerethenmany putintotheoffice,andstrippedofit,yearbyyear,by theRomanemperor.Hethereforecallschiefpriests thosewhohadfinishedthetimeallotedtothem,and had been stripped of their priesthood. But their
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sacerdotio destituti erant. Figuram autem iudicii, quod in praeiudicium agebant, operantur, testimonia quaerentes, ut videanturIesumiustedamnareetperdere. Hieronymus: Sed mentita est iniquitas sibi, ut regina adversus Ioseph, et sacerdotesadversusSusannam.Sedignis sine materia deficit unde sequitur nec inveniebantmultienimfalsumtestimonium dicebant adversus eum, et convenientia testimonia non erant. Quod enim variatur, incertum habetur. Sequitur et quidam surgentes falsum testimonium ferebant. Morisesthaereticorumumbramdeveritate trahere. Non ille dixit quod illi dicunt,sed simileverbumdetemplocorporissui,quod postbiduumresuscitavit.
actions are a sign of their judgment, whichthey carriedonastheyhadprejudged,fortheysoughtfor a witness, that they might seem to condemn and destroyJesuswithjustice. Pseudo-Jerome: But iniquity lied as the queendid against Joseph, and the priestsagainstSusannah, but a flame goes out, if it hasnofuel.Whereforeit goes on: "And found none. For many bare false witness against Him, but their witness agreednot together." For whatever is not consistent isheldto bedoubtful.Therefollows:"Andtherearosecertain, and bare false witness against Him, saying, We heardhimsay,Iwilldestroythistemplethatismade withhands,andwithinthreedaysIwillbuildanother madewithouthands."Itisusualwithhereticsoutof thetruthtoextracttheshadowHedidnotsaywhat theysaid,butsomethinglikeit,ofthetempleofHis body,whichHeraisedagainaftertwodays. Theophylact:FortheLordhadnotsaid,Iwilldestroy, but,"Destroy",nordidHesay,madewithhands,[p. 302]but,"thistemple." Bede:Hehadsaidalso,"Iwillraiseup,"meaninga thingwithlifeandsoul,andabreathingtemple.Heis afalsewitness,whounderstandswordsinasense, inwhichtheyarenotspoken.
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Theophylactus: Non enim dixerat: ego dissolvam illud, sed: solvite neque manufactumdixit,sedsimplicitertemplum. Hieronymus:Dixitetiam:suscitabo,vivum animal significans, et spirans templum. Falsus testis est qui in eo sensudicta intelligitquonondicuntur.
Lectio 11 60 , 61 . , 62 , , . 63 , 64 : . 65 , , .
60. And the High Priest stood upinthe midst, and asked Jesus, saying, "Answerestthounothing?whatisitwhich thesewitnessagainstthee?"61.ButHe held His peace, and answered nothing. Again the High Priest asked Him, and said unto Him, "Art thou theChrist,the Son of the Blessed?" 62. And Jesus said,"Iam:andyeshallseetheSonof Man sitting on the right handofpower, andcominginthecloudsofHeaven."63. ThentheHighPriestrenthisclothes,and saith, "What need we any further witnesses?" 64. "Ye have heard the blasphemy: what think ye?" Andtheyall condemnedHimtobeguiltyofdeath.65. AndsomebegantospitonHim,andto coverHisface,andtobuffetHim,andto say unto Him, "Prophesy:" and the servantsdidstrikeHimwiththepalmsof theirhands.
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Beda: Quanto Iesus tacebat adindignos responsione sua falsos testes et sacerdotes impios, tanto magis pontifex furore superatus, eum ad respondendum provocat, ut ex qualibet occasione sermonis, locum inveniat accusandiunde dicitur et exsurgens summus sacerdos in medium, interrogavit Iesum, dicens: non respondes quidquam ad ea quae tibi obiciunturabhis?Iratusquidemprincepset impatiens,noninvenienscalumniaelocum, exsurgit de solio, ut insaniammentismotu corporisdemonstraret. Hieronymus: Sed ipse Deus etsalvator noster, qui mundo salutem contulit, et humano generi sua pietate subvenit,sicut ovis ad occisionem sine voce ducitur,et obmutuit,etsiluitabonisundesequiturille autem tacebat, et nihil respondit. Taciturnitas Christi apologiam, idest excusationem,Adaeabsolvit.
Bede: The more Jesus remained silentbeforethe false witnesses who were unworthy of His answer, and the impious priests, the more the HighPriest, overcomewithanger,endeavouredtoprovokeHim toanswer,thathemightfindroomforaccusingHim, from any thing whatever which He might say. Whereforeitissaid,"AndtheHighPrieststoodupin themidst,andaskedJesus,saying,Answerestthou nothing? what is it which these witnessagainst thee?" The High Priest, angry and impatient at finding no room for accusation against Him,rises fromhisseat,thusshewingbythemotionofhisbody themadnessofhismind. Pseudo-Jerome: But our God andSaviourHimself, Who brought salvation to the world, andassisted mankind by His love, is led as a sheep to the slaughter, without crying, and remained muteand "kept [p. 103] silence yea even from goodwords." Whereforeitgoeson,"ButHeheldHispeace,and answered nothing." The silence of Christ is the pardon for the defence or excuse of Adam. [Gen 3:10]
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Theophylactus: Tacebat autem, sciens quod non attenderent verbis eius unde secundum Lucam respondit: si dixero vobis, non credetis mihi unde sequitur rursus summus sacerdos interrogaviteum, et dixit ei: tu es Christus filius Dei benedicti? Interrogat quidem hoc summus sacerdos, non ut addiscens crederet, sed ut ex hoc aliquam occasionem captaret. Quaerit autem tu es Christus filius Dei benedicti?MultinamqueerantChristi,idest uncti,sicutregesetsummisacerdotessed nulluseorumdicebaturfiliusDeibenedicti, quasisempercollaudati. Hieronymus:Huncautemexpectabantde longe, quem prope non vident sicutIsaac caligantibus oculis Iacob submanibusnon agnoscit sed longe de eo futura canit. SequiturIesusautemdixitillis:egosumut scilicetinexcusabilessint.
Theophylact: But He remained silent becauseHe knew that they would not attend to His words, wherefore He answered according to Luke, "IfItell you, ye will not believe." [Luke 22:67] Wherefore therefollows:"AgaintheHighPriestaskedHim,and said unto Him, Art thou the Christ, the Sonofthe Blessed?"TheHighPriestindeedputsthisquestion, not that he might learn of Him and believe,butin order to seek occasion against Him. But he asks, "Art thou the Christ, the Son of the Blessed," because there were many Christs, thatis,anointed persons, as Kings and High Priests, but noneof thesewascalledtheSonoftheBlessedGod,thatis, theEver-praised. Pseudo-Jerome: But they looked from afar off for Him, whom though near they cannot see, asIsaac fromtheblindnessofhiseyesdoesnotknowJacob who was under his hands, but prophecies long beforethingswhichweretocometohim.Itgoeson: "Jesus said, I am" namely, that they might be inexcusable. Theophylact: For He knew that they would not believe, nevertheless He answered them, lestthey shouldafterwardssay,Ifwehadheardanythingfrom Him,wewouldhavebelievedonHimbutthisistheir condemnation,thattheyheardanddidnotbelieve.
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Theophylactus:Sciebatnamquequoniam noncrederent:tamenrespondit,nepostea dicerent: si audissemus aliquid ab eo, credidissemusei.Hocautemestineorum praeiudicium: quia audierunt et non crediderunt.
Augustinus de Cons. Evang:Matthaeus autem non dixit respondisse Iesum: ego sum sed: tu dixisti sed Marcus tantum valere ostendit quod ei dicit: tu dixisti, quantum si diceret ego sum. Sequituret videbitisfiliumhominissedentemadextris virtutisDei,etvenientemcumnubibuscaeli. Theophylactus: Ac si dicat: videbitisme tamquam filium hominis a dextris patris sedentem. Virtutem namque hic patrem dicit. Non autem sine corpore venietsed qualis apparuit crucifigentibus, talis in iudicioeisapparebit. Beda: Si ergo tibi in Christo, o Iudaee,o Paganeethaeretice,contemptus,infirmitas et crux contumelia est, vide quia perhoc filius hominis ad dexteram Dei patris sessurus, et in sua cum nubibus caeliest maiestatefuturus. Hieronymus: Et quidem sacerdos interrogatfiliumDei,Iesusautemrespondet filiumhominisuthincintelligamusDeifilium idem esse et filium hominis, et ne quaternitatem faciamus in Trinitate sed
Augustine, de Con., iii, 6: Matthew, however,does notsaythatJesusanswered,"Iam,"but,"Thouhas said." But Mark shews that the words "I am"were equivalent to "Thou hast said." There follows:"And yeshallseetheSonofMansittingontherighthand ofpower,andcominginthecloudsofheaven."[Matt 26:64] Theophylact:AsifHehadsaid,YeshallseeMeas theSonofMansittingontherighthandoftheFather, for He here calls the Father, "power". He will not howevercomewithoutabody,butasHeappeared tothosewhocrucifiedHim,sowillHeappearinthe judgment. Bede: If therefore to thee, O Jew, OPagan,and heretic,thecontempt,weakness,andcrossinChrist are a subject of scorn, see how by this theSonof ManistositattherighthandoftheFather,andto comeinHismajestyonthecloudsofheaven.
Pseudo-Jerome: The High Priest indeed asksthe SonofGod,butJesusinHisanswerspeaksofthe SonofMan,thatwemaybythisunderstandthatthe Son of God is also the Son of Man andletusnot make[p.304]aquaternity(areferencetothecharge
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homo in Deo, et Deus in hominesit.Dicit autemadextrisvirtutissedentemidest,in vitaregnantemsempiterna,etvirtutedivina. Et venientem cum nubibus caeli. Innube ascendit,cumnubevenietidest,incorpore suosolo,quodsumpsitavirgine,ascendit, et cum multiformi Ecclesia, quaecorpus ipsius et plenitudo eius, ad iudicium venturusest.
brought by the Apollinarians against theCatholics, thattheirdoctrineofadivinehumansubstanceinour Lord introduced a fourth Person into theBlessed Trinity it is also answered by St. Ambrose, de Incarnatione, 7, 77 [ed. note?]) in theTrinity,butlet man be in God and God in man. And He said, "Sittingontherighthandofpower,"thatis,reigning inlifeeverlasting,andintheDivinepower.Hesays, "And coming with the clouds of heaven." He ascendedinacloud,Hewillcomewithacloudthat is,Heascendedinthatbodyalone,whichHetookof the Virgin, and He will come to judgment withthe wholeChurch,whichisHisbodyandHisfulness. Leo,Sermon5,dePass.:ButCaiaphas,toincrease the odiousness of what they had heard, "renthis clothes,"andwithoutknowingwhathisfranticaction meant, by this madness, deprived himself ofthe honour of the priesthood, forgetting thatcommand, by which it is said of the High Priest,"Heshallnot uncover his head or rend his clothes."[Lev21:10] For there follows: "The High Priestrenthisclothes, andsaith,Whatneedweanyfurtherwitnesses?Ye haveheardtheblasphemy:whatthinkye?"
Leo Papa in Serm. 6 de passione: Caiphas autem ad exaggerandam auditi sermonisinvidiam,sciditvestimentasuaet nesciens quid haec significaret insania, sacerdotali se honore privavit, oblitus praecepti illius quod legitur de principe sacerdotum: de capite suo cidarim non deponet,etvestimentasuanondisrumpet. Nam sequitur summus autem sacerdos scindens vestimenta sua, ait: quidadhuc desideramus testes? Audistis blasphemiam:quidvobisvidetur? Theophylactus: Adimplet quidem sacerdos consuetudinem Iudaicam: cum
Theophylact:TheHighPriestdoesafterthemanner oftheJewsforwheneveranythingintolerableorsad
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enim aliquid intolerabile et triste illis occurrebat,vestimentascindebant.Utergo monstraret quod Christus magnam et intolerabilem blasphemiam dixerit, vestimentascidit. Beda:Altioriautemmysteriofactumestut inpassionedominipontifexIudaeorumsua ipsevestimentadiscinderet,hocestephod cum tunica domini nec ab ipsis quieum crucifixere militibus scindi potuerit. Figurabatur enim quia sacerdotium Iudaeorum pro sceleribus ipsorum pontificumessetscindendum:soliditasvero Ecclesiae, quae vestis sui redemptoris soletappellari,nunquamvaletdisrumpi. Theophylactus:Exeoautemsacerdotium Iudaeorum scindendum erat quod condemnaverunt Christum esse reum mortis unde sequitur qui omnes condemnaverunteumessereummortis. Hieronymus: Condemnant quidem eum esse reum mortis ut reatu suo reatum nostrum solveret. Sequitur et coeperunt quidam conspuere eum: ut scilicet sputaminibus susceptis, faciem animae
occurredtothem,theyusedtorendtheirclothes.In orderthentoshewthatChristhadspokengreatand intolerableblasphemy,herenthisclothes.
Bede:Butitwasalsowithahighermystery,thatin the Passion of our Lord the Jewish priestrenthis ownclothes,thatis,hisephod,whilstthegarmentof theLordcouldnotberent,evenbythesoldiers,who crucified Him. For it was a figure that theJewish priesthood was to be rent on account of the wickednessoftheprieststhemselves.Butthesolid strength of the Church, which is often calledthe garment of her Redeemer, can never be torn asunder. Theophylact: The Jewish priesthood was toberent fromthetimethattheycondemnedChristasguiltyof death. Wherefore there follows: "And they all condemnedHimtobeguiltyofdeath."
Pseudo-Jerome: They condemned Him tobeguilty ofdeath,thatbyHisguiltinessHemightabsolveour guilt. It goes on: "And some began to spitonHim, andtocoverHisface,andtobuffetHim,andtosay untoHim,Prophecy:andtheservantsdidstrikeHim
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nostrae lavaret et velamine faciei suae velamen cordium nostrorum auferret et colaphis, quibus in capite percussusest, caput humani generis, quod est Adam, sanaret et alapis, quibus expalmatusest, maximalauseiusnostrismanibuslabiisque plauderet:utdicitur:omnesgentes,plaudite manibus.
withthepalmsoftheirhands"thatis,thatbybeing spituponHemightwashthefaceof[p.305]oursoul, andbythecoveringofHisface,mighttakeawaythe veilfromourhearts,andbythebuffets,whichwere dealt upon His head, might heal the headof mankind,thatis,Adam,andbytheblows,bywhich He was smitten with the hands, His greatpraise mightbetestifiedbytheclappingofourhandsand byourlips,asitissaid,"Oclapyourhandstogether, allyepeople."[Ps47:1] Bede: By saying, "Prophesy, who is he thatsmote thee,"theymeantoinsultHim,becauseHewished tobelookeduponasaprophetbythepeople.
Beda:Quodverodicunteiprophetiza:quis estquitepercussit?Quasiincontumeliam faciunt eius qui se a populisprophetam haberivoluit. Augustinus de Cons. Evang:Hocautem intelligiturpassusdominususqueadmane in domo principis sacerdotum, quo prius adductusest.
Augustine:Wemustunderstandbythis,thattheLord sufferedthesethingstillmorning,inthehouseofthe HighPriest,whitherHehadfirstbeenbrought.
Lectio 12 66 , 67
66. And as Peter was beneath inthe palace,therecomethoneofthemaidsof the High Priest: 67. And when shesaw Peter warming himself, she lookedupon
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, . 68 , . [: ]. 69 . 70 . , , . 71 . 72 . : .
him, and said, "And thou also wastwith Jesus of Nazareth." 68. But he denied, saying, "I know not, neither understand I what thou sayest." And he went out into theporchandthecockcrew.69.Anda maidsawhimagain,andbegantosayto themthatstoodby,"Thisisoneofthem." 70. And he denied it again. Andalittle after, they that stood by said again to Peter, "Surely thou art one of them: for thou art a Galilaean, and thy speech agreeth thereto." 71. But he began to curse and to swear, saying, "Iknownot thismanofwhomyespeak."72.Andthe second time the cock crew. AndPeter called to mind the word that Jesus said unto him, "Before the cock crewtwice, thou shalt deny me thrice." Andwhenhe thoughtthereon,hewept.
Augustinus de Cons. Evang: De Petri

Augustine:ConcerningthetemptationofPeter,which
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tentatione, quae inter praedictas domini contumelias facta est, non eodemordine omnes Evangelistae narrant. Nam Lucas explicat prius tentationem Petri, tum demum has domini contumelias Ioannes autem incipit Petri tentationem dicere,et interponitquaedamdecontumeliisdomini, et adiungit quod inde missus est ad Caiphampontificemetinderecapitulat,ut explicetquamcoeperattentationemPetri. Matthaeus autem et Marcus primo commemorantChristicontumelias,deinde Petri tentationem de qua dicitur et cum essetPetrusinatriodeorsum,venitunaex ancillissummisacerdotis. Beda: Quid autem sibi vult, quodprima eum prodit ancilla cum viri utique eum magis potuerint recognoscere, nisi ut et iste sexus peccasse in necem videretur domini, et iste sexus redimeretur per dominipassionem?Sequituratillenegavit dicens:nequescio,nequenoviquiddicas. Hieronymus: Petrus sine spiritu voci ancillaecessit,cumspiritunecprincipibus, necregibuscedit.
happened during the injuries mentioned, all the Evangelists do not speak in the same order.For Lukefirstrelatesthe[p.306]temptationofPeter,then theseinjuriesoftheLordbutJohnbeginstospeakof thetemptationofPeter,andthenputsinsomethings concerningourLord'sill-treatment,andadds,thatHe wassentfromtheretoCaiaphastheHighPriest,and thenhegoesbacktounfoldthetemptationofPeter, whichhehadbegun.MatthewandMark,ontheother hand,firstnoticetheinjuriesdonetoChrist,thenthe temptationofPeter.Concerningwhichitissaid,"And as Peter was beneath in the palace, therecometh oneofthemaidsoftheHighPriest."
Bede: But what can be meant by his beingfirst recognizedbyawoman,whenmenweremoreable toknowhim,ifitbenotthatthatsexmightbeseento sin in the death of our Lord, and that sexbe redeemed by His Passion? It goes on: "Buthe denied,saying,Iknownot,neitherunderstandIwhat thousayest." Pseudo-Jerome: Peter when he had not the Spirit yieldedandlostcourageatthevoiceofagirl,though with the Spirit he was not afraidbeforeprincesand kings.
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Theophylactus: Hoc autem eum pati dispensativepermisitdominus,nescilicet extolleret se simulque ut peccantibus misericorsostendatur,tamquamexseipso instructus humanae infirmitatis eventum. Sequituretexiitforasanteatriumetgallus cantavit. Beda: De hoc galli cantu ceteri Evangelistae tacent non tamen factum negant sicut et multa alia alii silentio praetereunt quae alii narrant. Sequitur rursus autem cum vidisset eum ancilla, coepit dicere circumstantibus, quiahicex illisest. Augustinus de Cons. Evang: Haec ancillanoneadem,sedaliaest,sicutdicit Matthaeus. Sane hoc quoque intelligitur, quia in secunda negatione a duobus compellatus est, ab ancilla scilicet, quam commemorantMatthaeusetMarcus,etab alioquemcommemoratLucas.Sequiturat ille iterum negavit. Iam Petrus redieratut, quemadmodum dicit Ioannes, ad focum stansiterumnegaret:undeancilladicebat quoddictumest,nonilli,scilicetPetro,sed his qui illo exeunte ibi remanserant sic tamenutilleaudiretunderediensetrursus
Theophylact:TheLordallowedthistohappentohim byHisprovidence,thatis,lestheshouldbetoomuch elated, and at the same time, that he mightprove himself merciful to sinners, as knowingfromhimself theresultofhumanweakness.Therefollows:"Andhe wentoutintotheporchandthecockcrew."
Bede: The other Evangelists do not mention this crowing of the cock they do not howeverdenythe fact, as also some pass over many otherthingsin silence, which others relate. There follows: "And a maidsawhimagain,andbegantosaytothemthat stoodby,Thisisoneofthem."
Augustine [ed. note: for a harmony ofthisportionof theGospel,v.WilliamsonthePassion,p.101]:This maidisnotthesame,butanother,asMatthewsays. Indeed,wemustalsounderstand,thatinthissecond denialhewasaddressedbytwopersons,thatis,by the maid whom Matthew and Mark mention,andby another person, of whom Luke takes notice.Itgoes on:"Andhedenieditagain."Peterhadnowreturned, for John says that he denied Himagainstandingat the fire wherefore the maid said what hasbeen mentioned above, not to him, that is, Peter, butto thosewho,whenhewentout,hadremained,insuch a way however that he heard it whereforecoming
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adignemstansresistebatnegandoverbis eorum. Liquido enim colligitur collatis de hac re omnibus Evangelistarum testimoniis, non ante ianuam secundo Petrum negasse, sed intus in atrio ad ignem Matthaeum autem et Marcum, qui commemoraverunt exisse eum foras, regressumeiusbrevitatiscausatacuisse. Beda: In hac autem negatione Petri discimusnonsolumabnegariChristumab eo qui dicit eum non esse Christumsed ab illo etiam qui cum sit, negat seesse Christianum: dominus enim non aitPetro: discipulum meum te negabis, sed me negabis. Negavit ergo Christum cum se negavit eius discipulum. Sequitur etpost pusillum rursus qui adstabant dicebant Petro:veroexillises:nametGalilaeuses. Non quod alia lingua Galilaei quam Hierosolymitae loquerentur, qui utique fuerunt Hebraei sed quod unaquaeque provincia et regio suas habeat proprietates, ac vernaculum loquendi sonumvitarenonpossint. Theophylactus: Igitur timore Petrus perterritus, et domini sermonem oblitus, dicentis: qui me confessus fuerit coram
backandstandingagainatthefire,hecontradicted them,anddeniedtheirwords.Foritisevident,ifwe compare the accounts of all the Evangelists on[p. 307] this matter, that Peter did not thesecondtime deny Him before the porch, but within thepalaceat the fire, whilst Matthew and Mark who mentionhis havinggoneoutaresilent,forthesakeofbrevity,as tohisreturn. Bede:BythisdenialofPeterwelearn,thatnotonly hedeniedChrist,whosaysthatHeisnottheChrist, but he also, who although he is a Christian,denies himselftobesuch.FortheLorddidnotsaytoPeter, Thoushaltdenythyselftobemydisciple,but,"Thou shaltdenyme"hethereforedeniedChrist,whenhe saidthathewasnotHisdisciple.Therefollows:"And a little after, they that stood by said againtoPeter, Surelythouartoneofthem,forthouartaGalilaean, and thy speech agreeth thereto." Not that the Galilaeans spoke a different tongue from the inhabitantsofJerusalem,fortheywerebothHebrews, but that each province and region has itsown peculiarities, and cannot avoid a vernacular pronunciation.
Theophylact: Therefore Peter was seized withfear, and forgetting the word of the Lord, which said, "WhosoevershallconfessMebeforemen,himwillI
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hominibus, confitebor et ego eumcoram patre meo, dominum abnegavit unde sequitur ille autem coepitanathematizare et iurare: quia nescio hominem istum quemdicitis. Beda:Quamnoxiasuntpravorumconsilia. Inter infideles hominem negavit senosse quem inter discipulos Deum fuerat confessus. Solet autem Scriptura sacra meritum causarum per statumdesignare temporum unde Petrus, qui medianocte negavit, ad galli cantum poenituit unde subdituretstatimiterumgalluscantavit.Et recordatus est Petrus verbi quod dixitei Iesus:priusquamgalluscantetbis,terme negabis.Etcoepitflere. Theophylactus: Lacrymae enim Petrum Christo per poenitentiam adduxerunt. Confundantur itaque Novatiani, quidicunt, quod qui post susceptionemBaptismatis peccaverit, non suscipitur ut sibidelictum remittatur.EcceenimPetrus,quietChristi corpus sumpsit et sanguinem, per poenitentiam est susceptus. Etenim sanctorum defectus propter hoc scripti sunt, ut et nos si per incautelam deciderimus, recursum habeamus per
confess before My Father," [Matt 30:32] hedenied ourLord.Whereforetherefollows:"Buthebeganto curse and to swear, saying, I know not this manof whomyespeak."
Bede:Howhurtfulitistospeakwiththewicked.He deniesbeforeinfidelsthatheknowstheMan,whom amongstthedisciples,hehadconfessedtobeGod. ButtheScriptureiswonttopointoutaSacramentof the causes of things, by the state of thetimethus Peter, who denied at midnight, repented atcock crew. Wherefore it is added: "And the secondtime the cock crew. And Peter called to mind theword which Jesus said unto him, Before the cockcrew twice,thoushaltdenymethrice."
Theophylact:FortearsbroughtPeterbypenitenceto Christ. Confounded then be the Novatians,whosay that he who sins after receiving baptism is not receivedtotheremissionofhissin.ForbeholdPeter, who had also received the Body and Blood ofthe Lord, is received by penitence for the failings of saintsarewritten,thatifwefallbywantofcaution,we alsomaybeabletorunbackthroughtheirexample, andhopetoberelievedbypenitence.
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eorum exemplum, et speremus per poenitentiamsublevari. Hieronymus: Mystice autem prima ancilla, titubatio est secunda,consensio tertius vir, actus est. Haec trinanegatio, quam abluit per fletus verbi Christi recordatio. Tunc nobis gallus cantat quando praedicator quisquam per poenitentiam corda nostra ad compunctionem excitat tunc incipimus flere quando ignimur intus per scintillam scientiae et foris eximus cum extra eicimusquodintusfuimus. Pseudo-Jerome: But in a mystical sense, thefirst maid means the wavering, the second, theassent, thethirdmanistheact.This[p.308]isthethreefold denial which the remembrance of the word ofthe Lord washes away through tears. The cock then crowsforuswhensomepreacherstirsupourhearts by repentance to compunction. We then beginto weep,whenwearesetonfirewithinbythesparkof knowledge,andwegoforth,whenwecastoutwhat wewerewithin.
Caput 15 Lectio 1 1 . 2 ,
1. And straightway in the morning the Chief Priests held a consultation with the elders and Scribes and thewhole council, and bound Jesus, andcarried Himaway,anddeliveredHimtoPilate. 2. And Pilate asked Him, "Artthouthe King of the Jews?" And Heanswering said unto him, "Thou sayest it."3.And
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, . 3 . 4 , . 5 , .
theChiefPriestsaccusedHimofmany things:butheanswerednothing.4.And Pilate asked Him again, saying, "Answerest thou nothing? behold how manythingstheywitnessagainstthee." 5. But Jesus yet answered nothingso thatPilatemarvelled.
Beda: Habebant Iudaei hunc morem ut quem adiudicassent morti, ligatum iudici traderent unde post condemnationem Christi subiungit Evangelista et confestim maneconsiliumfacientessummisacerdotes cum senioribus et Scribis et universo Concilio, vincientes Iesum duxerunt, et tradideruntPilato.Attamennotandum,quod non tunc primum ligaverunt eum sed mox comprehensum nocte in horto, ut Ioannes declarat,ligaverunt. Theophylactus: Tradiderunt itaque Iesum RomanissedetipsiaDeotraditifueruntin manibus Romanorum, ut adimplerentur Scripturae dicentes: secundum opera manuum eorum retribue illis. Sequitur et
Bede, in Marc., 4, 44: The Jews had acustomof deliveringhimwhomtheyhadcondemnedtodeath, bound to the judge. Wherefore after the condemnationofChrist,theEvangelistadds:"And straightwayinthemorningtheChiefPriestshelda consultation with the elders and Scribes andthe whole council, and bound Jesus, and carriedHim away,anddeliveredHimtoPilate."Butitmustbe observed, that they did not then firstbindHim,but theyboundHimonfirsttakingHiminthegardenby night,asJohndeclares. Theophylact: They then gave Jesus up to the Romans,butwerethemselvesgivenupbyGodinto thehandsoftheRomans,thattheScripturesmight befulfilled,whichsay,"Recompensethemafterthe work of their hands." [Ps 28:5] It goes on:"And
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interrogavit eum Pilatus: tu es rex Iudaeorum? Beda:Pilatonihilaliudcriminisinterrogante nisi utrum rex Iudaeorum sit, arguuntur impietatis Iudaei, quod nec falso quidem invenire potuerint quod obicerent salvatori. Sequitur at ille respondens ait illi: tudicis. Sic respondet, ut verum diceret, et sermo eiuscalumniaenonpateret. Theophylactus: Dubiam enim responsionememisit:namtudicispotestsic intelligi:tudicishoc,sedegonondico. Et nota, quod Pilato, qui invitus fert sententiam, aliqua in parte responderit sacerdotibus autem et principibus respondere noluerit, indignosque sermone suo iudicaverit. Sequitur et accusaverunt eumsummisacerdotesinmultis. Augustinus de Cons. Evang:Lucasetiam ista crimina quae falso obieceruntaperuit: sic enim narrat: coeperunt accusareeum, dicentes: hunc invenimus subvertentem gentemnostram,etprohibentemtributadare Caesari, et dicentem se Christumregem esse. Sequitur Pilatus autem rursus
PilateaskedHim,ArtthoutheKingoftheJews?"
Bede: By [p. 310] Pilate's asking Him aboutno other accusation, except whether He wasKingof the Jews, they are convicted of impiety, forthey could not even find a false accusationagainstour Saviour. It goes on: "And He answering saidunto him, Thou sayest." He answers in this waysoas bothtospeakthetruth,andyetnotbeopentocavil. Theophylact: For His answer is doubtful, sinceit maymean,Thousayest,butIsaynotso. Bede: And observe that He does somewhere answerPilate,whocondemnedHimunwillingly,but does not choose to answer the priestsandgreat men, and judges them unworthy of areply.Itgoes on: "And the Chief Priests accused Himofmany things."
Augustine,de.Con.Evan.,iii,8:Lukehasalsolaid openthefalsechargeswhichtheybroughtagainst Him for he thus relates it: "And they beganto accuseHim,saying,Wefoundthisfellowperverting thenation,andforbiddingtogivetributetoCaesar, sayingthathehimselfisChristaKing."[Luke23:2] There follows: "And Pilate asked Him, saying,
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interrogabat eum, dicens: non respondes quicquam,videsinquantisteaccusant? Beda: Ethnicus quidem est quicondemnat Iesum sed causam refert in populum Iudaeorum. Sequitur Iesus autem amplius nihil respondit, ita ut miraretur Pilatus.Nihil quidemresponderevoluit,necrimendiluens dimitteretur a praeside, et crucis utilitas differretur.
Answerest thou nothing? behold how manythings theywitnessagainstthee." Bede: He indeed who condemns Jesus is a heathen,butherefersittothepeopleoftheJews as the cause. There follows: "But Jesus yet answerednothingsothatPilatemarvelled."Hewas unwilling to give an answer, lest He should clear Himself of the charge, and be acquitted bythe judge, and so the gain resulting from theCross shouldbedoneaway. Theophlyact:ButPilatewondered,because,though Hewasateacherofthelaw,andeloquent,andable byHisanswertodestroytheiraccusations,Hedid not answer any thing, but rather bore their accusationscourageously.
Theophylactus: Mirabatur autem Pilatus: quiacumlegisdoctoresset,eteloquens,et potens responsione sua eorum accusationes infringere, non respondebat quicquam, sed magis accusationesviriliter sustinebat.
Lectio 2 6 . 7 . 8
6. Now at that feast he released unto them one prisoner, whomsoever they desired. 7. And there was onenamed Barabbas,whichlayboundwiththemthat hadmadeinsurrectionwithhim,whohad committed murder in the insurrection.8.
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. 9 , 10 . 11 . 12 , [] [ ] 13 , . 14 , , .
And the multitude crying aloudbeganto desire him to do as he had everdone untothem.9.ButPilateansweredthem, saying,"WillyethatIreleaseuntoyouthe King of the Jews?" [p. 311] 10. For he knewthattheChiefPriestshaddelivered Him for envy. 11. But the ChiefPriests moved the people, that heshouldrather release Barabbas unto them. 12.And Pilate answered and said again unto them, "What will ye then that I shalldo unto him whom ye call the King of the Jews?" 13. And they cried outagain, "Crucify him!" 14. Then Pilate saidunto them, "Why, what evil hath hedone?" Andtheycriedoutthemoreexceedingly, "Crucifyhim!"15.AndsoPilate,willingto content the people, released Barabbas untothem,anddeliveredJesus,whenhe hadscourgedHim,tobecrucified.
Beda: Multas liberandi salvatorem Pilatus occasiones dedit: primo latronem iusto conferens unde dicitur per diem autem festumdimitteresolebatillisunumexvinctis quemcumquepetissent.
Bede: Pilate furnished many opportunities for releasing Jesus, in the first place contrasting a robberwiththeJustOne.Whereforeitissaid:"Now at that feast he released unto them one prisoner, whomsoevertheydesired."
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Glossa:Quodquidemsolituseratfacereut gratiampopulicaptaret,etpraecipueindie festo,quandodetotaprovinciaIudaeorum populus Hierosolymam confluebat. Et ut maior Iudaeorum improbitas appareat, describiturconsequenterenormitasculpae latronis, quem Iudaei Christopraetulerunt unde sequitur erat autem qui dicebatur Barabbas, qui cum seditiosis vinctuserat, quiinseditionefecerathomicidium:inquo ostenditur et ex gravitate culpae notabilis, quod homicidium fecerat et ex modo faciendi, quia cum perturbatione civitatis hoc fecerat, seditionem concitando et etiamquiaculpaeiusmanifestaerat,nam et cum seditiosis vinctus erat. Sequitur et cumascendissetturba,coepitrogaresicut semperfaciebatillis,
Gloss: Which indeed he was accustomed todo,to obtainfavourwiththepeople,andaboveall,onthe feastday,whenthepeopleofthewholeprovinceof the Jews flocked to Jerusalem. And that the wickedness of the Jews might appear the greater, the enormity of the sin of the robber, whomthey preferred to Christ, is next described.Wherefore therefollows:"AndtherewasoneBarabbas,wholay boundwiththemthathadmadeinsurrectionwithhim, who had committed murder in the insurrection."In whichwordstheirwickednessisshewnbothfromthe heinousness of his signal crime, in that he had committedmurder,andfromthewayinwhichhedid it,becausehehadindoingitraisedaseditionand disturbed the city, and also becausehiscrimewas notorious,forhewasboundwithseditiouspersons.It goeson:"Andthemultitude,"whenithadcomeup, "begantodesirehimtodoashehadeverdoneunto them." Augustine:NoonecanfeelitadifficultythatMatthew issilentastotheiraskingsomeonetobereleased untothem,whichMarkherementionsforitisathing of no consequence that one should mention a [p. 312] thing which another leaves out. Therefollows: "But Pilate answered them, saying, Will ye that I releaseuntoyoutheKingoftheJews?Forheknew that the Chief Priests had delivered Him forenvy."
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Augustinus de Cons. Evang: Nulla quaestio est quod Matthaeus tacet ipsos petiisse ut aliquis eis dimitteretur, quod Marcushicdicit.Nihileniminterestsialius aliud tacet, quod alius commemorat. Sequitur Pilatus ergo respondit, et dixit: vultis dimittam vobis regem Iudaeorum? Sciebat enim quod per invidiam
tradidissent eum summi sacerdotes. Quaeri potest quae verba Pilatus dixerit, utrum quae a Matthaeo, an quaeaMarco referuntur? Aliud enim videtur esse:quem vultisdimittamvobis:Barabbam,anIesum qui dicitur Christus? Ut Matthaeus refert aliud: vultis vobis dimittam regem Iudaeorum?Uthicdicitur.Sedquiachristos reges dicebant, et qui dixit: illum anillum, manifestum est eum quaesisse anvellent dimitti regem Iudaeorum, idest Christum. Nihil autem interest sententiae quod hic tacuit Marcus de Barabba, hoc solum volensdicerequodaddominumpertinebat quandoquidemineorumresponsionesatis etipseostenditquemsibidimittivoluerint nam sequitur pontifices autem concitaverunt turbam, ut magis Barabbam dimittereteis. Beda: Haeret Iudaeis usque hodie sua petitio,quamtantolaboreimpetrarunt:quia enim data sibi optione, pro Iesulatronem, pro salvatore interfectorem elegerunt, merito salutem perdiderunt et vitam, et latrociniis ac seditionibus se intantum subdiderunt ut patriam regnumque suum, quod plus Christo amaverunt, perdiderint etlibertatem,corpusetanimamnumquam
Someonemayask,whichwerethewordsofwhich Pilate made use, those which are related by Matthew, or those which Mark relates forthere seems to be a difference between, "Whomwillye thatIreleaseuntoyou?Barabbas,orJesuswhichis calledChrist?"asMatthewhasitand,"WillyethatI release unto you the King of the Jews?"asishere said. But since they gave to kings the nameof Christs, he who said this man or that musthave askedwhethertheywishedtheKingoftheJewsto be released unto them, that is, Christ. It makesno differencetothesensethatMarkhassaidnothingof Barabbas,wishingonlytomentionwhatbelongedto theLord,sincebytheiranswerhesufficientlyshewed whom they wished to have released to them. For there follows: "But the Chief Priests moved the people that he should rather release unto them Barabbas."
Bede:ThisdemandwhichtheJewsmadewithsuch toiltothemselvesstillstickstothem.Because,when the choice was given to them, theychosearobber insteadofChrist,amurdererinsteadoftheSaviour, theydeservedlylosttheirsalvationandtheirlife,and they subjected themselves to such a degree to robberyandsedition,thattheylosttheircountryand their kingdom which they preferred to Christ,and neverregainedtheirliberty,bodyorsoul.ThenPilate
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receperint. Deinde aliam occasionemdat Pilatus liberandi salvatorem, cumsequitur Pilatus autem respondens ait illis: quid ergovultisfaciamregiIudaeorum? Augustinus de Cons. Evang: Iam satis apparet quod id Marcus velit ostendere dicendo regem Iudaeorum, quod Matthaeus dicendo Christum: non enim dicebanturChristireges,nisiIudaeorum.In hoc enim loco secundum Matthaeum dicitur:quidigiturfaciamdeIesuquidicitur Christus? Sequitur at illi clamabant: crucifigeeum. Theophylactus: Vide autem Iudaeorum pravitatem, et Pilati commensurationem quamvisetipsedignussitcondemnatione pro eo quod populo non resistebat. Illi namque clamabant crucifige hic tentat humiliterabillopraeiudicioeruereIesumet ideorursusinterrogatundesequiturPilatus autem dicebat eis: quid enim fecit? Occasionem namque ex hoc sumere volebatutChristumsolveretinnocentem. Beda: Iudaei vero insaniae suae satisfacientes, interrogationi praesidisnon
gives another opportunity of releasing theSaviour, when there follows, "And Pilate answeredandsaid again unto them, What will ye then that Ishoulddo untotheKingoftheJews?" Augustine:ItnowisclearenoughthatMarkmeansby "KingoftheJews"whatMatthewmeansbytheword, "Christ" for no kings but those of the Jews were calledChrists.ForinthisplaceaccordingtoMatthew it is said, "What then shall I do withJesuswhichis calledChrist?"[Matt27:22]Therefollows:"Andthey criedoutagain,"Crucifyhim!"
Theophylact: Now see the wickedness oftheJews, and the moderation of Pilate, though he toowas worthyofcondemnationfornotresistingthepeople. For they cried out, "Crucify" he faintlytriestosave Jesus from their determined sentence, andagain puts a question to them. Wherefore therefollows: "ThenPilatesaiduntothem,"Why,[p.313]whatevil hathhedone?"Forhewishedinthiswaytofindan opportunityforreleasingChrist,whowasinnocent.
Bede:ButtheJewsgivingloosetotheirmadnessdo not answer the question of the judge. Wherefore it

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respondent unde sequitur at magis clamabant:crucifigeeum:utimplereturillud Ieremiae: facta est mihi hereditas mea sicutleoinsilvadederuntsupermevocem suam. Sequitur Pilatus autem volens satisfacere populo, dimisit illisBarabbam, et tradidit Iesum flagellis caesum ut crucifigeretur. Theophylactus: Volebat quidem satisfacere populo, idest eorum facere voluntatem, et non quod erat placitum iustitiaeetDeo. Hieronymus: Hic duo hirci adsunt: unus apompaeos, idest emissarius, cum peccato populi in desertum Inferni absolutus dimittitur alter pro peccatis absolutorum ut agnus occiditur. Pars dominisempermactaturparsDiaboli,qui estmagistereorum,quodsonatBarabbas, effrenatainTartarumpraecipitatur. Beda: Iesus autem flagellatus non abalio quam ab ipso Pilato intelligendus est: scribit namque Ioannes: apprehendit Pilatus Iesum, et flagellavit quod quidem ideo fecisse credendus est, ut satiati
goeson,"Andtheycriedoutthemoreexceedingly, Crucify him!," that those words of the Prophet Jeremiahmightbefulfilled,"Mineheritageisuntome asalionintheforest,itcriethoutagainstme."[Jer 12:8]Therefollows:"AndsoPilate,willingtocontent the people, released Barabbas unto them, and deliveredJesus,whenhehadscourgedHim,tobe crucified." Theophylact:Hewishedindeedtosatisfythepeople, that is, to do their will, not what wasagreeableto justiceandtoGod.
Pseudo-Jerome: Here are two goats one isthe scapegoat,thatis,oneloosedandsentoutintothe wildernessofhellwiththesinofthepeopletheother is slain, as a lamb, for the sins of those whoare forgiven. The Lord's portion is always slainthe devil'spart,(forheisthemasterofthosemen,which is the meaning of Barabbas,) when freed, is cast headlongintohell. Bede:WemustunderstandthatJesuswasscourged by no other than Pilate himself. For John writes: "PilatetookJesus,andscourgedHim,"[John19:1] which we must suppose that he did, that theJews might be satisfied with Him pains andinsults,and
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poenis ac opprobriis eius, Iudaeimortem ultrasitiredesisterent.
ceasefromthirstingforHisblood.
Lectio 3 15 , . 16 , , . 17 : 18 , , : 19 , . 20 , .
16.AndthesoldiersledHimawayintothe hall, called Praetorium and they called together the whole band. 17. And they clothed Him with purple, and platted a crownofthorns,andputitaboutHishead. 18.AndbegantosaluteHim,"Hail,Kingof theJews!"19.AndtheysmoteHimonthe headwithareed,anddidspituponHim, and bowing their knees worshippedHim. 20.AndwhentheyhadmockedHim,they took off the purple from Him, andputHis ownclothesonHim.[p.314]
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Theophylactus: Militaris vana gloria semperinordinatisgaudensetopprobriis, sibi propria ostendebat unde dicitur milites autem duxerunt eum in atrium praetorii, et convocant totam cohortem, idest totum ordinem militiae et induunt eumpurpura,sicutregem. Beda: Quia enim rex Iudaeorumfuerat appellatus, et hoc ei Scribae et sacerdotes crimen obiecerant, quodsibi in populo Israelitico usurparet imperium illudenteshocfaciunt,utnudatumpristinis vestibus induant purpura, qua reges veteresutebantur. Augustinus de Cons. Evang:Intelligitur autem quod Matthaeus ait: chlamydem coccineam circumdederunt ei, hic Marcum dixisse indutum purpura: pro regiaenimpurpurachlamysillacoccinea ab illudentibus adhibita erat etestrubra quaedampurpuracoccosimillima.Potest etiam fieri ut purpuram etiam Marcus
Theophylact: The vainglory of soldiers, everrejoicing indisorderandininsult,heredisplayedwhatproperly belonged to them. Wherefore it is said, "Andthe soldiersledHimawayintothehallcalledPraetorium, and they call together the whole band," that is, the wholecompanyofthesoldiers,"andtheyclothedHim withpurpleasaking." Bede:ForsinceHehadbeencalledKingoftheJews, andthescribesandpriestshadobjectedtoHimasa crime that He usurped rule over theJewishpeople, theyinderisionstripHimofHisformergarments,and putonHimapurplerobe,whichancientkingsusedto wear.
Augustine, de Con. Evan., iii, 9: But we must understandthatthewordsofMatthew,they"putofHim a scarlet robe," Mark expresses by "clothedHimin purple" for that scarlet robe was used by themin derisionfortheroyalpurple,andthereisasortofred purple, very like scarlet. It may also be thatMark mentions some purple which the robe had aboutit, thoughitwasofascarletcolour.
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commemoraverit,quamchlamyshabebat, quamvisessetcoccinea. Beda: Pro diademate autem ponunt ei coronam spineam: unde sequitur et imponunteiplectentesspineamcoronam. Pro sceptro autem regali dantcalamum, ut Matthaeus scribit, et adorant quasi regem unde sequitur et coeperunt salutareeum:ave,rexIudaeorum.Etquod milites eum, quasi qui Deum seipsum falso dixisset, adorabant illudentes,patet ex hoc quod subditur et percutiebant caputeiusarundine,etconspuebanteum, etponentesgenuaadorabanteum,quasi falsosedixissetDeum. Hieronymus: Opprobria autem eius nostrum abstulere opprobrium vincula eius nos liberos fecerunt corona spinea capitiseius,diademaregniadeptisumus vulneribuseiussumussanati. Augustinus de Cons. Evang: Apparet autem Matthaeum et Marcum recapitulando ista posuisse, non quod tunc factum sit, cum eum Pilatus iam crucifigendum tradidisset. Ioannes enim
Bede: But instead of the diadem, they put onHima crownofthorns,whereforeitgoeson,"Andplatteda crownofthorns,andputitaboutHishead."Andfora royalsceptretheygiveHimareed,asMatthewwrites, and they bow before Him as aking,whereforethere follows, "And began to salute Him, Hail, King ofthe Jews!"AndthatthesoldiersworshippedHimasone who falsely called Himself God, is clearfromwhatis added:"Andbowingtheirknees,worshippedHim,"as thoughHepretendedtobeGod.
Pseudo-Jerome: His shame took away ourshame His bonds made us free by the thorny crownofHis head,wehaveobtainedthecrownofthekingdomby Hiswoundswearehealed.
Augustine: It appears that Matthew and Mark here relatethingswhichtookplacepreviously,notthatthey happened when Pilate had already delivered Himto be crucified. For John says that these things took place at Pilate's house but that which follows, "And
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apudPilatumdicithaecgesta.Hocautem quod sequitur, et postquam illuseruntei, exuerunt eum purpura, et induerunt eum vestimentissuis,infinefactumintelligitur, cumiamadducereturadcrucifigendum. Hieronymus: Mystice autemvestimentis suisnudaturIesus,idestIudaeis:purpura induitur, idest gentili Ecclesia, quae de scopulis collecta est. Item ea exutus in finescandalizante,Iudaicarursuminduitur plebe: cum enim intraverit plenitudo gentium,tuncomnisIsraelsalvuserit.
when they had mocked Him, they took offthepurple fromHim,andputonHimHisownclothes,"mustbe understood to have taken place last of all, whenHe wasalreadybeingledtobecrucified.
Pseudo-Jerome: But in a mystic sense, Jesus was stripped of His clothes, that is, of the Jews, andis clothedinapurplerobe,thatis,intheGentilechurch, which is gathered together out of the rocks.Again, putting it off in the end, as offending, He againis clothedwiththeJewishpurple,[Rom11:25]forwhen the fulness of the [p. 315] Gentiles is come in, then shallallIsraelbesaved. Bede:Orelse,bythepurplerobe,withwhichtheLord isclothed,ismeantHisfleshitself,whichHegaveup tosuffering,andbythethornycrownwhichHecarried ismeant,thetakinguponHimofoursins.
Beda: Vel in purpura qua indutus est dominus, ipsa eius caro quam passionibus obiecit, insinuatur incorona vero quam portabat spinea, nostrorum susceptiopeccatorum. Theophylactus: Induamus et nos purpuram stolam regalem: quia ut reges ambulare debemus calcantes super serpentesetscorpiones,etsuppeditantes peccatum: Christiani namque dicimur, idest uncti, sicut et tunc reges uncti dicebantur. Sumamus et coronam
Theophylact: Let us also put on the purpleandroyal robe, because we must walk as kings treadingon serpentsandscorpions,andhavingsinunderourfeet. For we are called Christians, that is, anointedones, just as kings were then called anointed. Let usalso takeuponourselvesthecrownofthorns,thatis,letus makehastetobecrownedwithastrictlife,withselfpdfcrowd.com
spineam, idest festinemus coronari vita arctaetabstinentiisetpuritate. Beda:CaputautemChristipercutiuntqui eum verum Deum esse negant. Etquia per arundinem Scriptura solet confici, quasi arundine caput Christi feriuntqui divinitati illius contradicentes, errorem suum confirmare auctoritate sacrae Scripturae conantur. Spuunt in faciem eius qui gratiae praesentiam verbis execrandis respuunt. Sunt et hodie qui eum certa fide ut Deum verumadorant sed perversis actibus verba eius quasi fabulosa despiciunt, ac promissa verbi illius temporalibus illecebris postponunt. Sicut autem Caiphas nescius dixit: oportet unum hominem mori pro populo, sicmilitesnescientesfaciunt.
denialsandpurity.
Bede:ButtheysmitetheheadofChrist,whodenythat HeisveryGod.Andbecausemenarewonttousea reedtowritewith,they,asitwere,smitetheheadof Christwithareed,whospeakagainstHisdivinity,and endeavourtoconfirmtheirerrorbytheauthorityofHoly Writ.TheyspitinHisface,whospitfromthembytheir accursedwordsthepresenceofHisgrace.Thereare some also in this day, who adore Him, withasure faith, as very God, but by their perverse actions, despiseHiswordsasthoughtheywerefabulous,and think the promises of that word inferior toworldly allurements. But just as Caiaphas said, though he knewnotwhatitmeant,"Itisexpedientforusthatone manshoulddieforthepeople,"[John11:50]soalso thesoldiersdothesethingsinignorance.
Lectio 4 . 21 ' ,
20b. And led Him out to crucifyHim.21. And they compel one SimonaCyrenian, whopassedby,comingoutofthecountry, thefatherofAlexanderandRufus,tobear Hiscross.22.AndtheybringHimuntothe
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, . 22 , . 23 , . 24 , ' . 25 . 26 , . 27 , . 28 (not in most eitions)
place Golgotha, which is, being interpreted,Theplaceofaskull.23.And theygaveHimtodrinkwinemingledwith myrrh: but He received it not. 24.And when they had crucified Him,theyparted His garments, casting lots upon them, what every man should take. 25. And it wasthethirdhour,andtheycrucifiedHim. [p.316]26.AndthesuperscriptionofHis accusation was written over: TheKingof The Jews. 27. And with Him theycrucify twothievestheoneonHisrighthand,and theotheronHisleft.28.AndtheScripture was fulfilled, which saith, "And he numbered with the transgressors." [Isa 53:12]
Glossa: Post condemnationem Christiet contumelias condemnato illatas, ad crucifixionemeiusnarrandamEvangelista accedit dicens et educunt illum, ut crucifigerenteum.
Gloss: After the condemnation of Christ, and the insults heaped upon Him when Hewascondemned, the Evangelist proceeds to relate His crucifixion, saying,"AndledHimouttocrucifyHim."
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Hieronymus:HiceduciturAbelinagrum afratreutperimaturhicadestIsaaccum lignis, et Abraham cum ariete vepribus haerente hic etiam Ioseph cum fasce somniato,ettunicatalarisanguinelitahic adest Moyses cum virga et serpente suspensoinlignohicadestbotrusinligno portatus hic adest Eliseus cum lignoad quaerendam securim, quae in imo demersa est, et natavit ad lignum, idest genus humanum, quod a ligno vetito in Infernumdecidit,perlignumcrucisChristi, et per Baptismum aquae ad Paradisum natavit hic adest Ionas de ligno fortiin mare ventremque ceti triduo missus. Sequitur et angariaverunt quempiam praetereuntem Simonem Cyrenaeum venientem de villa, patrem Alexandri et rufi,uttolleretcrucemeius.
Pseudo-Jerome: Here Abel is brought out intothe field by his brother, to be slain by him.HereIsaac comesforthwiththewood,andAbrahamwiththeram caughtinthethicket.HerealsoJosephwiththesheaf of which he dreamed, and the long robesteepedin blood. Here is Moses with the rod, and theserpent hanging on the wood. Here is the clusterofgrapes, carried on a staff. Here is Elisha with thepieceof wood sent to seek for the axe, whichhadsunk,and which swam to the wood that is,mankind,whichby theforbiddentree,felldowntohell,butbythewoodof the cross of Christ, and by the baptism of water, swimstoparadise.HereisJonahoutofthewoodof theshipsentdownintotheseaandintothewhale's bellyforthreedays[ednote:TheGlossaordinariahas herepreservedtherightreading,delignonavisforis, whichhadbeenlostbothintheeditionsofSt.Jerome andintheCatena.].Therefollows:"Andtheycompel SimonaCyrenian,whopassedby,comingoutofthe country,thefatherofAlexanderandRufus,tobearHis cross." Theophylact:NowJohnsaysthatHeHimselfbareHis cross,forbothtookplaceforHefirstborethecross Himself, until some one passed, whom they compelled,andwhothencarriedit.Buthementioned the name of his sons, to make itmorecredibleand theaffirmationstronger,forthemanstilllivedtorelate allthathadhappenedaboutthecross.
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Theophylactus:Ioannesautemait,quod ipsemet baiulabat sibi crucem:utrumque enimfuit:namipsequidemprimobaiulavit sibi crucem, donec praeteriit quidam quem angariaverunt, et tunc illeportabat. Dixitautemquorumfiliorumeratpaterad maiorem fidem, et affirmationem: nam
homoillevivebat,quipoteratomniaquae circacrucemfactasunt,enarrare. Hieronymus: Cum autem alii permerita patrum suorum commemorentur, alii per merita filiorum suorum hic Simon qui crucem in angaria portat, meritisfiliorum suorum, qui erant discipuli, commemoratur. De hoc nos inpraesenti vita admonemur, parentes adiuvari per natorumsuorumsapientiamvelmerita:ut populusIudaicuspropterpatriarcharumet prophetarum et apostolorum merita sempercommemoratur.Simonautemiste quiportatcruceminangaria,ipseestqui laborat pro laude humana: cogunt enim homines hunc laborare, quem noncogit timoretdilectioDei. Beda: Vel quia Simon iste non Hierosolymita, sed Cyrenaeus esse perhibetur (Cyrene enim Lybiae civitas est), recte per eum populi gentium designantur, qui quondam peregrini et hospites testamentorum, nuncobediendo heredes sunt Dei, coheredes autem Christi. Unde apte Simon obediens, Cyreneheresinterpretatur.Devillaautem venisse refertur: villa enim Graecepagus
Pseudo-Jerome:Nowsincesomemenareknownby themeritsoftheirfathers,andsomebythoseoftheir sons, this Simon, who was compelled to carrythe cross,ismadeknownbythemeritsofhissons,who weredisciples.Bythiswearereminded,[p.317]that in this life, parents are assisted by the wisdomand the merits of their children, wherefore the Jewish peopleisalwaysheldworthyofbeingrememberedon accountofthemeritsofthePatriarchs,Prophetsand Apostles. But this Simon who carries the cross, becauseheiscompelled,isthemanwholaboursfor humanpraise.Formencompelhimtowork,whenthe fearandloveofGodcouldnotcompelhim.
Bede: Or, since this Simon is not called a man a Jerusalem, but a Cyrenian, (for Cyrene is a cityin Libya,) fitly is he taken to mean the nations ofthe Gentiles,whichwereonceforeignersandstrangersto the covenants, but now by obedience are heirsof God,andjointheirswithChrist.WhencealsoSimon isfitlyinterpreted'obedient',andCyrene'anheir'.But heissaidtocomefromacountryplace,foracountry place is called 'pagos' in Greek, whereforethose whom we see to be aliens from the cityofGod,we
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dicitur: unde Paganos appellamus eos quos a civitate Dei alienos videmus.De pago igitur egrediens Simon crucem portatpostIesum,cumpopulusnationum, Paganis ritibus derelictis, vestigia dominicae passionis obedienter amplectitur. Sequitur et perduxerunt eum inGolgothalocum,quodestinterpretatum Calvariae locus. Extra urbem et foris portam loca sunt in quibus truncantur capita damnatorum Calvariae, idest decollatorum, sumpsere nomen. Propterea autem ibi crucifixus est dominus, ut ibi prius erat area damnatorum, ibi erigerentur vexilla martyrii. Hieronymus:TraduntautemIudaeiquod inhocmontislocoimmolatusestariespro Isaac et ibi decalvatur Christus idest,a carne sua, carnali videlicet Iudaea, separatur. Sequitur et dabant eibibere myrrhatumvinum. Augustinus de Cons. Evang: Hoc intelligendum est Matthaeum dixissecum felle mixtum: fel quippe pro amaritudine posuit, et myrrhatum vinum amarissimum est: quamquam fieri possit ut et fel et
callpagans.Simonthencomingoutfromthecountry carriesthecrossafterJesus,whentheGentilenations leaving pagan rights embrace obediently the footsteps of our Lord's Passion. Therefollows:"And they bring Him unto the place Golgotha, whichis being interpreted, the place of Calvary." There are places without the city and the gate, in which the headsofcondemnedpersonsarecutoff,andwhich receivethenameofCalvary,thatis,ofthebeheaded. ButtheLordwascrucifiedthere,thatwhereoncewas the field of the condemned, there the standards of martyrdommightbeliftedup.
Pseudo-Jerome:ButtheJewsrelatethatinthisspot ofthemountaintheramwassacrificedforIsaac,and thereChristismadebald,thatis,separatedfromHis flesh, that is, from the carnal Jews. Therefollows: "AndtheygaveHimtodrinkwinemingledwithmyrrh."
Augustine, de. Con. Evan., iii, 11: This we must understandtobewhatMatthewexpressesby,"mixed withgall"forheputgallforanythingbitter,andwine mingledwithmyrrhismostbitteralthoughtheremay havebeenbothgallandmyrrhtomakethewinemost
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myrrhavinumamarissimumredderent. Theophylactus:Velordinationequadam existente, alii alia afferebant quidam acetumetfel,quidamvinummyrrhatum.
bitter. Theophylact: Or, they may have brought different things, in order [ed. note. some problem with translationof"inorder"],somevinegarandgall,and otherswinemixedwithmyrrh. Pseudo-Jerome:Orelse,"wine[p.318]mingledwith myrrh," that is, vinegar by it the juice of the deadly appleiswipedaway. Bede: Bitter the vine which bore the bitterwine,set before the Lord Jesus, that the Scripture might be fulfilled which saith, "They gave me gall toeat,and whenIwasthirsty,theygavemevinegartodrink."[Ps 69:22] Augustine: That which follows, "But He received it not,"mustmean,Hereceiveditnottodrink,butonly tastedit,asMatthewwitnesses.Andwhatthesame Matthew relates, "He would not drink," Mark expressesby,"Hereceiveditnot,"butwassilentas toHistastingit.
Hieronymus: Vel myrrhatum vinum, hoc est acetum per hoc succuslethalispomi abstergitur. Beda:Amaravitisamarumvinumfecit,de quopropinatdominumIesum,utimpleatur quod scriptum est: dederunt in cibum meum fel, et in siti mea potaveruntme aceto. Augustinus de Cons. Evang: Quod autemsubditur,etnonaccepit,intelligitur: non accepit ut biberet gustavit autem,ut Matthaeus testis est et sicut idem Matthaeus ait: noluit bibere, hoc Marcus dixit et non accepit: tacuit autem quod gustavit. Hieronymus: Non accepit etiam idpro quo patitur unde de eo dicitur:quaenon rapui, tunc exsolvebam. Sequitur et
Pseudo-Jerome:Healsorefusedtotakesinforwhich He suffered, wherefore it is said of Him, Ithenpaid the things that I never took. [Ps 68:5] Therefollows:
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crucifigentes eum, diviserunt vestimenta sua,mittentessortemsupereis,quisquid tolleret. Hoc loco figuratur salus per lignum. Primum lignum scientiae boni et mali fuit secundum lignum boni tantum nobisetvitaelignumest.Extensiomanus primae ad lignum mortem apprehendit extensio autem secundae, vitam, quae perierat, invenit. Ligno hoc vehimurper mareundosumadterramviventium:cruce enim sua Christus cruciatum nostrum absolvit, et morte sua mortem nostram necavit. Cum forma serpentisserpentem necat: quia serpente de virga facto,alii absorbentur serpentes. Ipsa autem species crucis quid est nisi forma quadratamundi?Oriensdeverticefulget ArctosdextratenetAusterlaevaconsistit occidens sub plantis firmatur. Unde apostolus: ut sciamus quae sitaltitudoet latitudo, et longitudo, et profundum.Aves quando volant ad aethera, formamcrucis sumunt homo natans per aquas, forma crucis vehitur navis per maria, antenna cruci similata sufflatur tau littera,signum salutisetcrucisdescribitur.
"And when they had crucified Him, they partedHis garments, casting lots upon them, what everyman should take." In this place salvation isfiguredbythe woodthefirstwoodwasthatofthetreeofknowledge ofgoodandevilthesecondwoodisoneofunmixed good for us, and is the wood of life.Thefirsthand stretched out to the wood caught hold of deaththe second found again the life which hadbeenlost.By thiswoodwearecarriedthroughastormyseatothe land of the living, for by His cross Christ has taken away our torment, and by His death has killedour death. With the form of a serpent [ed. note:This clauseisnotinPseudo-Jeromeitsobscuritymaybe cleared up by comparing it with a passage inSt. Augustine's sixth sermon, where it is said thatthe serpent signifies death, and that Moses' rodwas changedintoaserpentbecauseourLordtookupon Himself death for us. In St. Gregory Naziyasen,the serpentissaidtosignifysin,devitaMosis,p.193,v. also St. Ambrose, de Spiritu Sancto 3, 50.]Hekills the serpent, for the serpent made out of therod swalloweduptheotherserpents.Butwhatmeansthe shapeitselfofthecross,savethefourquartersofthe worldtheEastshinesfromthetop,theNorthisonthe right, the South on the left, the West is firmlyfixed underthefeet.WhereforetheApostlesays:"Thatwe mayknowwhatistheheight,andbreadth,andlength, anddepth."[Eph3:18]Birds,whentheyflyintheair, take the shape of a cross a man swimminginthe watersisborneupbytheformofacross.Ashipis
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watersisborneupbytheformofacross.Ashipis blownalongbyitsyards,whichareintheshapeofthe cross.TheletterTaniswrittenasthesignofsalvation andofthecross. Beda: Vel in transverso ligno crucis,ubi figunturmanus,gaudiumspeisignaturper manus enim opera, per latitudinem hilaritatem operantis intelligimus quia tristitiafacitangustiasperaltitudinem,cui caput adiungitur, expectationem retributionis de sublimi iustitia Dei per longitudinem,quatotumcorpusextenditur, tolerantiam,undelonganimesdicunturper profundumquodterraeestinfixum,ipsum sacramentumsecretum.Quamdiuergohic aguntcorporanostrautdestruaturcorpus peccati,tempusnobisestcrucis. Theophylactus: Quod autem ponebant sortem super vestimenta eius, et hoc illudentesfecerunt,quasiregisvestimenta dividentes: etenim vilia erant, non valde pretiosa. Hoc autem IoannesEvangelista pleniusexponit,quiascilicetmilitescetera in quatuor partes iuxta suum numerum dividentes, de tunica, quae inconsutilis erat, desuper contexta per totum,sortem miserunt.
Bede:[p.319]Orelse,inthetransversebeamofthe cross, where the hands are fixed, the joy ofhopeis setforthforbythehandsweunderstandgoodworks, by its expansion the joy of him who does them, because sadness puts us in straits. Bytheheightto which the head is joined, we understand the expectationofrewardfromtheloftyrighteousnessof God by the length, over which the whole body is stretched,patience,whereforepatientmenarecalled long-suffering by the depth, which is fixed in the ground,thehiddenSacramentitself.Aslongtherefore asourbodiesworkheretothedestructionofthebody ofsin,itisthetimeofthecrossforus. Theophylact: But their casting lots for Hisgarments was also meant as an insult, as thoughtheywere dividing the clothes of a king for theywerecoarse andofnogreatvalue.AndJohn'sGospelshewsthis more clearly, for the soldiers, though theydivided every thing else into four parts, according to their number, cast lots for the coat, which "waswithout seam,wovenfromthetopthroughout."[John19:23]
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Hieronymus: Vestimenta autem domini, eius mandata sunt, quibus tegitur corpus eius,idestEcclesia:quaedividuntinterse milites gentium, ut sint quatuor ordines cum una fide, idest coniugati etviduati, praepositietseparati.Sortitisunttunicam indivisam,quaeestpaxetunitas.Sequitur eratautemhoratertia,etcrucifixerunteum. Hoc vere et proprie Marcus intulit: nam sextahoratenebraesuffuderuntterram,ut nonquisquampotuissetmoverecaput.
Pseudo-Jerome: Now the garments of the Lord are His commandments, by which His body, that is,the ChurchiscoveredwhichthesoldiersoftheGentiles divide amongst themselves, that there may befour classeswithonefaith,themarried,andthewidowed, thosewhobearrule,andthosewhoareseparate.[ed. note: The Catena, Glossa ordinaria, and editionsof St. Jerome, which often correct each other, here agree in the reading "praepositi et separsti." It appears to be only another instance of thiswriter's obscurity.] They cast lots for the undividedgarment, whichispeaceandunity.Itgoeson:"Anditwasthe third hour, and they crucified Him." Mark has introduced this truly and rightly, for at thesixthhour darknessoverspreadtheearth,sothatnoonecould movehishead. Augustine,de.Con.Evan.,iii,13:IfJesuswasgiven uptotheJewstobecrucified,whenPilatesatdown at his tribunal about the sixth hour, as Johnrelates, howcouldHebecrucifiedatthethirdhour,asmany persons have thought from not understandingthe wordsofMark.FirstthenletusseeatwhathourHe might have been crucified, then we shall see why Mark said that He was crucified at the third hour.It wasaboutthesixthhourwhenHewasgivenuptobe crucifiedbyPilatesittingonhisjudgmentseat,ashas been said, for it was not yet fully the sixth hour,but aboutthesixth,thatis,the[p.320]fifthwasover,and
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Augustinus de Cons. Evang: Si hora quasi sexta Pilato sedente pro tribunali traditusestIesuscrucifigendusIudaeis,ut Ioannes refert quomodo hora tertia crucifixus est, sicut verba Marci non intelligentes quidam putaverunt? Prius ergoquahoracrucifigipotueritvideamus deinde videbimus cur hora tertia crucifixumdixeritMarcus.Horaeratquasi sexta cum traditus est crucifigendus a Pilatosedenteprotribunali,utdictumest: nonenimiamplenasextaerat,sedquasi
sexta, idest peracta quinta, et aliquid etiamdesextaessecoeperat,utperacta quinta et inchoata sexta, gererenturhaec quae narrata sunt in crucifixione domini nostri, donec completa sexta, illo pendente fierent hae quae dicuntur tenebrae. Quaeramus autem iam cur dixerit Marcus erat autem hora tertia, et crucifixerunt eum. Iam certe dixerat et crucifigentes eum, diviserunt vestimenta eiussicetiamceteriattestantur,quodeo crucifixo vestimenta divisa sunt. Si enim rei gestae tempus voluit commemorare Marcus,sufficeretdicere:eratautemhora tertia:utquidadiunxitetcrucifixerunteum? Nisi quia voluit aliquid recapitulando significare, quod quaesitum inveniretur cum Scriptura ipsa illis temporibus legeretur, quibus universae Ecclesiae notum erat qua hora dominus ligno suspensusest:undepossethuiusmodivel error tolli, vel mendacium refutari. Sed quia sciebat a militibus suspensum dominum, non a Iudaeis, sicut Ioannes apertissimedicitocculteostenderevoluit eosmagiscrucifixisse,quiclamaveruntut crucifigeretur, quam illos qui ministerium principi suo secundum suum officium praebuerunt. Intelligitur ergo fuisse hora tertia,cumclamaveruntIudaeiutdominus
some of the sixth had begun, so thatthosethings which are related to the crucifixion of our Lordtook place after the finishing of the fifth, and atthe commencementofthesixth,until,whenthesixthwas completed and He was hanging on the cross,the darknesswhichisspokenoftookplace.Letusnow consider, why Mark has said, "It wasthethirdhour." He had already said positively, "And whentheyhad crucifiedHim,theypartedHisgarments"asalsothe others declare, that when He was crucified His garmentsweredivided.NowifMarkhadwishedtofix thetimeofwhatwasdone,itwouldhavebeenenough to say, "And it was the third hour," whydidHeadd, "andtheycrucifiedHim,"unlessitwasthathewished to point to something which had gone before, and whichifenquiredintowouldbeexplained,sincethat sameScripturewastobereadatatime,whenitwas knowntothewholeChurchatwhathourourLordwas crucified, by which means any error might betaken away,andanyfalsehoodberefuted.Butbecausehe knewthattheLordwasfixedtothecrossnotbythe Jewsbutbythesoldiers,asJohnveryplainlyshews, hewishedtointimatethattheJewshadcrucifiedHim, sincetheycriedout,"CrucifyHim,"ratherthanthose who executed the orders of their chief according to theirduty.Itisthereforeimplied,thatittookplaceat thethirdhourwhentheJewscriedout,"CrucifyHim," anditismosttrulyshewnthattheycrucifiedHim,when theysocriedout.ButintheattemptofPilatetosave theLord,andthetumultuousoppositionoftheJews,
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tertia,cumclamaveruntIudaeiutdominus crucifigeretur et verissime demonstratur tunceoscrucifixissequandoclamaverunt. In conatibus autem Pilati aderipiendum dominum, et in tumultu Iudaeorum contradicentium consumptum tempus duarum horarum intelligimus, et circa horam fuisse sextam, qua nondum terminata,gestasuntquaeabeotempore quo Pilatus dominum tradidit usque ad tenebras factas narrantur. Facile autem videbit qui sine impietatis duritiavoluerit attendere, quam opportuno loco Marcus hoc de tertia hora posuerit, ubiscilicet factum ministrorum militum commemoratum est. Ergo ne quisquam cogitationem tanti criminis aversus a Iudaeis in milites illos converteret, erat, inquit, hora tertia, et crucifixerunt eum:ut illieumpotiuscrucifixisseinvenianturquos hora tertia ut crucifigeretur clamare potuisse diligens inquisitor inveniet, cum adverterithocquodamilitibusfactumest, horasextafactumesse. Augustinus de quaest. Nov. et Vet. Testam: Iudaeorum ergo sententiam de crucifixione Christi tertia hora datamvult intelligi.Omnisenimquimortiaddicitur,ex eo iam mortuus computatur, quo
theLord,andthetumultuousoppositionoftheJews, we understand that a space of two hours was consumed,andthatthesixthhourhadbegun,before the end of which, those things occurred whichare relatedtohavetakenplacefromthetimewhenPilate gave up the Lord, and the darknessoverspreadthe earth.Nowhewhowillapplyhimselftothesethings, withoutthehard-heartednessofimpiety,willseethat Markhasfitlyplaceditatthethirdhour,inthesame place as the deed of the soldiers who were the executors of it is related. Therefore lest any one shouldtransferinhisthoughtssogreatacrimefrom theJewstothesoldiers,hesays"itwasthethirdhour, andtheycrucifiedHim,"thatthefaultmightratherbya carefulenquirerbechargedtothem,who,ashewould find,hadatthethirdhourcriedoutforHiscrucifixion, [p.321]whilstatthesametimeitwouldbeseenthat whatwasdonebythesoldierswasdoneatthesixth hour. [ed. note: For another explanation of thissee WilliamsonthePassion,p.257]
Pseudo-Augustine, Quaest. Vet. et Nov. Test. 65: ThereforehewishestoimplythatiswastheJewswho passedsentenceconcerningthecrucifixionofChrist at the third hour for every condemned personis consideredasdead,fromthemomentthatsentence
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sententiam excepit. Manifestavit ergo Marcus,quianoniudicissententiasalvator crucifixusest:difficileesteniminnocentem probareeumquisententiaiudicispunitur. Augustinus de Cons. Evang: Quamquam non desint qui parasceve, quam Ioannes commemorat dicens: erat autem parasceve, hora quasi sexta, horam diei tertiam velint intelligi: dicunt enim, die quidem illo, quemdiessabbati sequebatur, parascevem fuissePaschae Iudaeorum, quod ab eodemsabbatoiam inciperet azyma sed tamen verum Pascha, quod iam in passione domini celebratur, non Iudaeorum, sed Christianorum coepisse praeparari, idest parascevem habere, ab ea horanoctis nona, in eo quod dominus a Iudaeis occidendus praeparabatur: parasceve quippe interpretatur praeparatio. Ab illa ergo hora noctis usque ad eius crucifixionem occurrit hora parasceve sexta secundum Ioannem, et hora diei tertiasecundumMarcum.Quisfidelisnon huicfaveatsolutioniquaestionis?Simodo possit aliquis articulus conici, unde ab hora nona noctis coepisse parasceve Paschae nostrae, idest praeparationem
ispasseduponhim.Markthereforeshewedthatour Saviour was not crucified by the sentence ofthe judge,becauseitisdifficulttoprovetheinnocenceof amansocondemned. Augustine: Still there are not wanting personswho assertthatthepreparation,mentionedbyJohn,"Now itwasthepreparationaboutthesixthhour,"wasreally thethirdhouroftheday.Fortheysaythatonthatday before the sabbath day, there was a preparationof the passover of the Jews, because onthatsabbath, they began the unleavened bread buthoweverthat thetruepassover,whichisnowcelebratedontheday of our Lord's Passion, that is, the Christiannotthe Jewishpassover,begantobeprepared,ortohaveits "parasceue", from that sixth hour of thenight,when His death began to be prepared by the Jewsfor "parasceue" means preparation. Between thathour therefore of the night and His crucifixionoccursthe sixthhourofpreparation,accordingtoJohn,andthe third hour of the day, according to Mark. What Christian would not give in to this solution ofthe question, provided that we could find some circumstance, from which we might gather thatthis preparation of our Passover, that is, of thedeathof Christ,beganattheninthhourofthenight?Forifwe say that it began when our Lord was taken bythe Jews,itwasstillearlyinthenight,butifwhenourLord wascarriedawaytothehouseofthefatherinlawof
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mortisChristi,congruenterintelligamus.Si enim dicamus eam coepisse quando a Iudaeis apprehensus est dominus,adhuc noctispartesprimaeerantsedquandoad domumperductusestsoceriCaiphae,ubi et auditus est a principibus,adhucgallus non cantaverat. Si autem quandoPilato traditus est iam mane fuisseapertissime scriptum est restat ergo ut intelligamus tunc coepisse praeparationem mortis domini quando omnes principes sacerdotumdixerunt:reusestmortis.Non enim absurde coniciunt eo tempore nonam horam noctis esse potuisse, ut recapitulando intelligatur de Petri negatione postea dictum essequodante factumerat.Sequitureterattituluscausae eiusinscriptus:rexIudaeorum. Theophylactus: Scripserunt autem hunc titulum, scilicet causam propter quam crucifixus est, quasi vituperantes eius opinionemquiregemseipsumfaciebat,ut sic praetereuntes misereri non valerent, sed magis ei improperarent tamquam tyranno. Hieronymus: Scripserunt autem hoc tribus linguis: Hebraice melech ieudim,
Caiaphas, where also He was heard by the chief priests,thecockhadnotcrowedbutifwhenHewas givenuptoPilate,itisveryplainthatitwasmorning.It remains therefore that we must understand the preparationofourLord'sdeathtohavecommenced whenalltheChiefPriestspronounced,"Heisguiltyof death."Forthereisnothingabsurdinsupposingthat was the ninth hour of the night, so that we may understand that Peter's denial is put out ofitsorder after it really happened. It goes on: "And the superscription of His accusation was writtenover, THEKINGOFTHEJEWS."
Theophylact: They wrote this superscription, asthe reasonwhyHewas[p.322]crucified,thuswishingto reprove His vainglory in making Himself aking,that sothepassersbymightnotpityHim,butratherhate Himasatyrant.
Pseudo-Jerome: He wrote it in three languages,in Hebrew,"MelechJeudim"inGreek,[]inLatin,"Rex

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Graecebasileusexomologyton,Latinerex confessorum. Hae tres linguae ad principatum in crucis titulo consecratae sunt, ut omnis lingua commemoraret perfidiamIudaeorum. Beda: Titulus autem hic positus supra crucemilludostendit,quianecoccidendo potuerunt efficere ut eum regem non haberent qui eis secundum sua opera redditurus est. Sequitur et cum eo crucifiguntduoslatrones,unumadextriset unumasinistriseius. Theophylactus: Ut scilicet homines pravam opinionem contra eum conciperent, quod ipse latro etmaleficus esset.Hocautemdispensativefactumest ad implendum Scripturam undesequitur etimpletaestScripturaquaedicit:etcum iniquisreputatusest. Hieronymus: Cum iniquis veritas deputata unum reliquit sinistrum, alterum assumit dexterum, sicut in die iudicii faciet: ex simili crimine tam dissimiles sortiuntur fines: alter antecedit Petrumin Paradisum, alter Iudam in Infernum.
confessorum". These three languages were consecratedtobethechief,inthesuperscriptionon the cross, that every tongue might record the treacheryoftheJews.
Bede:Butthissuperscriptiononthecrossshews,that they could not even in killing Him take awaythe kingdom over them from Him who was about to render unto them according to their works.There follows: "And with Him they crucify two thieves,the oneonHisrighthand,theotheronHisleft."
Theophylact:Theydidthisthatmenmighthaveabad opinionofHim,asthoughHealsowerearobberand a malefactor. But it was done by Providencetofulfil theScriptures.Therefollows:"AndtheScripturewas fulfilled which saith, And he was numberedwiththe transgressors."
Pseudo-Jerome: Truth was numbered with the wicked He left one on His left hand, the otherHe takesontheright,asHewilldoatthelastday.Witha similar crime they are allotted different paths one precedes Peter into Paradise, the other Judasinto hell.Ashortconfessionwonforhimalonglife,anda
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Confessiobrevisvitamacquisivitlongam: et blasphemia finita, poena plectitur aeterna. Beda: Mystice autem latrones qui cum domino crucifixi sunt, significant eos qui sub fide et confessione Christi, vel agonem martyrii, vel quaelibet arctioris disciplinae instituta subeunt. Sed quihoc pro aeterna gloria gerunt, dexterilatronis fidedesignanturquiverohumanaelaudis intuitu,sinistrilatronismentemimitanturet actus. Theophylactus:Velaliter.Indiciumerant duo latrones duorum populorum, scilicet Iudaici et gentilis: ambo namque iniqui: gentilisquidemtamquamlegemnaturalem praetergrediens, Iudaicus vero scriptam legem quam ei tradiderat dominussed gentilispoenitens,Iudaicususqueinfinem blasphemus: in quorum mediocrucifigitur dominus:ipseenimestlapisangularisnos coniungens.
blasphemy which soon ended is punished with endlesspain.
Bede: Mystically, however, the thieves crucifiedwith Christsignifythose,whobytheirfaithandconfession ofChristundergoeitherthestruggleofmartyrdom,or somerulesofastricterdiscipline.Butthosewhodo these deeds for the sake of endless glory,are signified by the faith of the right hand robberthose again who do them for worldly praisecopythemind andtheactsofthelefthandrobber.
Theophylact:Orelsethetworobbersweremeantto point out the two people, that is, the Jewsandthe Gentiles, for both were evil, the Gentile as transgressingnaturallaw,buttheJewbybreakingthe writtenlaw,whichtheLordhaddeliveredtothembut theGentilewaspenitent,theJewablasphemerunto theend.BetweenwhomourLordiscrucified,forHe isthecornerstone,whichbindsustogether.
Lectio 5
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29 , , 30 . 31 , , : 32 , . .
29.Andtheythatpassedbyrailedon Him,[p.323]waggingtheirheads,and saying, "Ah, thou that destroyest the temple, and buildest it in threedays, 30.Savethyself,andcomedownfrom thecross."31.LikewisealsotheChief Priests mocking said among themselves with the Scribes, "He savedothershimselfhecannotsave." 32. "Let Christ the King of Israel descend now from the cross, thatwe may see and believe." And theythat werecrucifiedwithHimreviledHim.
Hieronymus: Pullo Iudaeae ligato advitem, et eius pallio in sanguine uvae intincto, lacerant hoedi vineam, blasphemantes Christum, et moventes capita sua unde dicituretpraetereuntesblasphemabanteum, moventes capita sua, et dicentes: vah, qui destruistemplumDei. Theophylactus:TranseuntesenimChristum
Pseudo-Jerome:ThefoalofJudahhasbeentied tothevine,andhisclothesdyedinthebloodofthe grape, [Gen 49:11] and the kids tear the vine, blaspheming Christ, and wagging their heads. Wherefore it is said: "And they that passedby railed on Him, wagging their heads andsaying, Ah,thouthatdestroyestthetemple." Theophylact: For the passers by blasphemed
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blasphemabant, exprobrantes ei tamquam seductori. Diabolus autem movebat illosad dicendum quod de cruce descenderet:quia enim noverat quod salus fiebat percrucem, rursus ingerebat se ad tentandum Christum, utsiacrucedescenderet,certusfieretquod nonestverefiliusDei,etsicsalusquaeper crucemest,destrueretur.SedipseDeiverus existens filius non descendit: si enim descendere debuisset, non illuc aprincipio ascendissetsedquiavidebatquodperhunc modum salutem fieri oportebat, sustinuit crucifigi et multa alia pati, et perficereopus suum.Sequitursimiliteretsummisacerdotes illudentesadalterutrumcumScribisdicebant: aliossalvosfecit,seipsumnonpotestsalvum facere. Haec dicebant eius miracula abolentes, quasi ab eo secundum apparentiam perpetrata fuissent: operans namquemiraculamultossalvabat. Beda: Sic etiam nolentes confitenturquod alios salvos fecit. Itaque vos vestra condemnat sententia: qui enim alios salvos fecit, seipsum salvare poterat. Sequitur ChristusrexIsraeldescendatnuncdecruce, utvideamusetcredamus. Hieronymus:
Christ, reproaching Him as a seducer. But the devilmovedthemtobidHimcomedownfromthe Cross for he knew that salvation wasbeingwon by the Cross, therefore he again proceededto tempt Christ, so that if He came downfromthe Cross,hemightbecertainthatHeisnottrulythe SonofGod,andsothesalvation,whichisbythe Cross,mightbedoneaway.ButHebeingtrulythe SonofGod,didnotcomedownforifHeoughtto have come down, He would not haveascended there at all but since He saw that in thisway salvation must be effected, He underwent the crucifixion, and many other sufferings, untothe finishingofHiswork.Itgoeson:"Likewisealsothe Chief Priests mocking said among themselves with the Scribes, He saved others, himself he cannotsave."Theysaidthis,todoawaywithHis miracles, as though those which He haddone were but the semblance of them, forbyworking miraclesHesavedmany. Bede:Thusalsotheyconfess,thoughagainsttheir will, that He saved many. Therefore yourwords condemnyou,forHewhosavedotherscouldhave savedHimself.Itgoeson:"LetChristtheKingof Israel descend now from the cross, that wemay seeandbelieve." Pseudo-Jerome: Afterwards they saw Himarise
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Et
viderunt
postea
resurgentem de sepulcro, quem de crucis descendere non credebant posse patibulo. Ubiest,oIudaei,infidelitasvestra?Vosipsos consulo, vos ipsos iudices peto. Quanto mirabilius est mortuum posse resurgere, quam adhuc vivum de cruce velle descendere? Parva petistis, dum maiora provenerint sed infidelitas vestra nonpotuit sanari signis multo fortioribus quampetistis. Hic omnes declinaverunt, simul inutilesfacti sunt unde sequitur et qui cum eo crucifixi erant,conviciabanturei.
fromthegrave,thoughtheywouldnotbelievethat Hecouldcomedownfrom[p.324]thetreeofthe Cross.Where,OJews,isyourlackoffaith?Your ownselvesIappealtoyourownselvesIbringas judges.Howmuchmorewonderfulisitthatadead man should arise, than that one yet livingshould choose to come down from the cross. Yeasked but small things, till greater should havecometo passbutyourwantoffaithcouldnotbehealedby signs much greater than those for which you sought.Here"allhavegoneoutoftheway,allare becomeabominable."[Ps13:3]Whereforeitgoes on:AndtheythatwerecrucifiedwithHimreviled." Augustine,de.Con.Evan.3,16:Howcanthisbe, whenaccordingtoLukeoneonlyreviledHim,but was rebuked by the other who believed onGod unlessweunderstandthatMatthewandMark,who touchedbutslightlyonthisplace,putthepluralfor thesingularnumber?
Augustinus de Cons. Evang: Quomodo hoc verum est, quandoquidem unus eorum conviciatus est, secundum Lucae testimonium, alter et compescuit eum, etin DeumcrediditnisiintelligamusMatthaeumet Marcum breviter perstringentes hunc locum, pluralemnumerumprosingulariposuisse? Theophylactus: Vel duo a principio conviciabantur ei: deinde unus cognoscens ipsum innocentem, increpat alterum blasphemantem.
Theophylact:Orelse,bothatfirstreviledHim,then one recognizing Him as innocent, rebukes the otherforblasphemingHim.
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Lectio 6 33 ' . 34 , , 35 , . 36 [] , , . 37 . 33.Andwhenthesixthhourwascome, therewasdarknessoverthewholeland untiltheninthhour.34.Andattheninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lamasabachthani?" whichis,beinginterpreted,MyGod,My God, why hast Thou forsaken me?35. Andsomeofthemthatstoodby,when they heard it, said, "Behold, he calleth Elias." 36. And one ran and filleda sponge full of vinegar, and put itona reed, and gave Him to drink, saying, "LetaloneletusseewhetherEliaswill cometotakehimdown."37.AndJesus criedwithaloudvoice,andgaveupthe ghost.
Beda: Clarissimum lumen mundo retraxit radios suos, ne aut pendentem videret dominum,autimpiiblasphemantessualuce fruerentur: unde dicitur et facta hora sexta tenebraefactaesuntpertotamterramusque inhoramnonam.
Bede: This most glorious light took awayitsrays fromtheworld,lestitshouldseetheLordhanging, andlesttheblasphemersshouldhavethebenefitof itslight.Whereforeitgoeson:"Andwhenthesixth hourwascome,therewasdarknessoverthewhole landuntiltheninthhour."
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Augustinus de Cons. Evang: Addidit autem Lucas, unde factae sunt tenebrae, idest,solemobscuratum. Theophylactus: Si autem tempus eclipsis fuisset, posset quis dicere quodnaturalis fuissethaecpassiosedtuncdecimaquarta erat luna, cum naturalis eclipsisfierinequit. SequiturethoranonaexclamavitIesusvoce magnadicens:eli,eli. Hieronymus: Nona hora invenitur, eversa domo,decimadrachmaquaeperierat.
Augustine,de.Con.Evan.3,17:Lukeaddedtothis accountthecauseofthedarkness,[p.325]thatis, thedarkeningofthesun. Theophylact:Ifthishadbeenthetimeforaneclipse, someonemighthavesaidthatthiswhichhappened wasnatural,butitwasthefourteenthmoon,whenno eclipse can take place. There follows: "Andatthe ninth hour Jesus cried with a loud voice, saying, Eloi,Eloi,lamasabachthani." Pseudo-Jerome:Attheninthhour,thetenthpieceof money which had been lost is found, by the overturningofthehouse. Bede:ForwhenAdamsinned,itisalsowrittenthat heheardthevoiceoftheLord,walkinginparadise, inthecoolaftermid-day[Gen3:8]andinthathour when the first Adam by sinning broughtdeathinto the world, in that same hour the secondAdamby dyingdestroyeddeath.Andwemustobserve,that our Lord was crucified, when the sun was going awayfromthecenteroftheworldbutatsunriseHe celebrated the Mysteries of His Resurrection becauseHediedforoursins,butroseagainforour justification. Nor need you wonder atthelowliness ofHiswords,atthecomplaintsasofoneforsaken,
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Beda:NametAdampeccante,scriptumest quodaudiveritvocemdominiDeiambulantis inParadisoadaurampostmeridiemetqua hora primus Adam peccando mortemhuic mundoinvexit,eademhorasecundusAdam mortem moriendo destruxit. Et notandum, quod recedente a centro mundi sole, crucifixus est dominus oriente autemsole, resurrectionissuaemysteriacelebravit:quia mortuus est propter peccata nostra, et resurrexit propter iustificationem nostram. Nec mireris verborum humilitatem,
querimonias derelicti, cum formam servi scias, scandalum crucis videas. Sicutenim esurireetsitireetfatigari,nonerantpropria deitatis,sedcorporalespassionesitaquod dicitur, ut quid dereliquisti me? Corporalis vocis erat proprium: quia solet secundum naturam corpus nullatenus velle a sibi coniuncta vita fraudari. Licet enim ipse salvator dicebat hoc sed proprie ostendebat corporis fragilitatem: ut homo ergo loquitur in eos circumferens motus, quodinpericulispositiadominodeserinos putemus. Theophylactus: Vel hoc loquitur homo crucifixus Deo pro me: nos enim homines sumus derelicti, ipse numquam a patre derelictusfuit:audienimquiddicitIoannes: non sum solus, sed pater mecum est. Etsi etiam hoc pro Iudaeis dixerit quasi etipse secundum carnem Iudaeus existens acsi diceret: ut quid Hebraicum populum dereliquisti, ut tuum crucifigerent filium? Sicut enim aliquando consuevimusdicere: Deus induit me, idest meam naturam, scilicethumanamsicethic,dereliquistime, oportet intelligere humanam naturam, vel Iudaicum populum. Sequitur et quidamde circumstantibus audientes, dicebant: ecce
whenyoulookontheoffenseofthecross,knowing theformofaservant.Forashunger,andthirst,and fatigue were not things proper to theDivinity,but bodily afflictions so His saying, "Why hastThou forsakenme?"waspropertoabodilyvoice,forthe bodyisnevernaturallywonttowishtobeseparated from the life which is joined to it.Foralthoughour Saviour Himself said this, He really shewed the weaknessofHisbodyHespokethereforeasman, bearing about with Him my feelings, for when placedindangerwefancythatwearedesertedby God.
Theophylact: Or, He speaks this as mancrucified byGodforme,forwemenhavebeenforsakenby the Father, but He never has. For hear what He says "I am not along, because the Father iswith me." [John 16:32] Though He may alsohavesaid this as being a Jew, according to the flesh, as though He had said, Why hast thou forsakenthe Jewishpeople,sothattheyhavecrucifiedThySon? Foraswesometimessay,Godhasputonme,that is, my human nature, so here also wemust understand "Thou hast forsaken me," to meanmy nature,ortheJewishpeople.Itgoeson:"Andsome of them that stood by, when they heard it,said, Behold,hecallethElias."
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Eliamvocat. Beda: Sed hos arbitror milites fuisse Romanos, non intelligentes sermonis Hebraiciproprietatemsedexeoquoddixit eli, eli, putantes ab eo Eliam vocatum. Si autem Iudaeos qui hoc dixerunt intelligere volueris hoc faciunt, ut eum imbecillitatis infament, quod Eliae auxilium deprecetur. Sequitur currens autem unus, et implens spongiam aceto, et cetera. Quam ob causam domino acetum sit potui datum, IoannespleniusostenditdicensquodIesus, ut consummaretur Scriptura, dixit: sitio. Illi autem spongiam plenam aceto, obtulerunt orieius. Bede: These however I suppose were Roman soldiers who did not [p. 326] understand the peculiarity of the Hebrew tongue, but, from His calling Eloi, thought that Elias was called byHim. But if the Jews are understood to have said this, theymustbesupposedtodothis,asaccusingHim offollyincallingfortheaidofElias.Itgoeson:"And oneranandfilledaspongefullofvinegar,andputit onareed,andgaveHimtodrink,saying,Letalong let us see whether Elias will come to takeHim down." John shews more fully the reason whythe vinegarwasgiventotheLordtodrink,saying,that Jesus said, "I thirst," [John 19:28] that the Scripturesmightbefulfilled.Theyhoweverapplied aspongefullofvinegartoHismouth. Pseudo-Jerome:Herehepointsoutasimilitudefor the Jews a sponge on a reed, weak, dry, fitfor burning they fill it with vinegar, that is, with wickednessandguile. Augustine: Matthew has not related, that theman whobroughtthespongefilledwithvinegar,butthat the others spoke about Elias from whence we gatherthatbothsaidit.
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Hieronymus: Innuit autem hic Iudaeorum similitudinem: spongiam super cannam infirmam, aridam, ignibus aptam implent aceto,hocestmalitiaetdolo. Augustinus de Cons. Evang:DeEliavero non ipsum qui obtulit spongiamcumaceto, sedceterosdixisseMatthaeusnarravitunde intelligimusetillumetceteroshocdixisse.
Hieronymus: Infirmata autem carne, vox invaluitdivina,quaedicit:aperitemihiportas iustitiae unde sequitur Iesusautememissa voce magna expiravit. Cum ima voce,sive sinevocenosmorimur,quideterrasumus illeverocumexaltatavoceexpiravit,quide caelodescendit.
Pseudo-Jerome: Though the flesh was weak, yet theheavenlyvoice,whichsaid,"Openmethegates of righteouness," [Ps 117:19] waxed strong. Wherefore there follows: "And Jesus cried witha loudvoice,andgaveuptheghost."Wewhoareof the the earth die with a very low voice, orwithno voice at all but He who descended fromheaven breathedHislastwithaloudvoice. Theophylact: He who both rules over death and commandsitdieswithpower,asitsLord.Butwhat thisvoicewasisdeclaredbyLuke:"Father,intoThy handsIcommendMySpirit."ForChristwouldhave usunderstandbythis,thatfromthattimethesouls ofthesaintsgoupintothehandsofGod.Foratfirst thesoulsofallwereheldinhell,tillHecame,who preachedtheopeningoftheprisontothecaptives.
Theophylactus: Et qui morti dominaturet praecipit, sicut dominus potestativeexpirat. Qualisautemhaecvoxfuerit,Lucasdeclarat: pater, inquit, in manus tuas commendo spiritummeum.EtenimChristusextuncper hoc nobis voluit declarare quodsanctorum animaeinmanusDeiascendunt:namprius abInferisomniumanimaetenebantur,donec venitquipraedicavitcaptivisremissionem.
Lectio 7 38 ' . 39 ,
38.Andtheveilofthetemplewasrentin twainfromthetoptothebottom.39.And when the centurion, which stood over against Him, saw that He so cried out, and gave up the ghost, he said,"Truly thismanwastheSonofGod."40.There
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. 40 , , 41 , .
werealsowomenlookingonafaroff:[p. 327] among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome41.(Whoalso,whenHewasin Galilee, followed Him, and ministered untoHim)andmanyotherwomenwhich cameupwithHimuntoJerusalem.
Glossa: Postquam narravit Evangelista passionem et mortem Christi, nunc prosequitur de his quae post mortem domini contigerunt unde dicitur etvelum templiscissumestinduo,asummousque deorsum. Hieronymus:Velumtempliscinditur,idest caelumaperitur. Theophylactus:Scissumestetiamvelum, innuente Deo quod spiritus sancti gratiaa templo recedit, et scinditur ut sancta sanctorum ab omnibus videnda essent, et
Gloss:AftertheEvangelisthasrelatedthePassion andthedeathofChrist,henowgoesontomention those things which followed after the death ofour Lord.Whereforeitissaid:"Andtheveilofthetemple wasrentintwainfromthetoptothebottom."
Pseudo-Jerome: The veil of the templeisrent,that is,theheavenisopened. Theophylact: Again, God by the rending of theveil impliedthatthegraceoftheHolySpiritgoesaway andisrentfromthetemple,sothattheHolyofholies might be seen by all [ed. note: The sense ofthe
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quod templum lugebit in Iudaeis, cum calamitates deplorabunt, et vestimenta scindent.Hocetiamettemplumanimatum, scilicet corpus Christi, ostendit, in cuius passione vestimentum eius laceratumest, scilicetcaro.Etaliudetiamsignificat:caro namque velum est nostri templi, scilicet mentis nostrae virtus autem carnisscissa est in Christi passionibus asummousque deorsum, scilicet ab Adam usque ad ultimoshomines:nametAdameffectusest sanus per passionem Christi, et eiuscaro nonmanetsubmaledicto,nequedignaest corruptione: sed omnes incorruptione honorati sumus. Videns autem centurio. Centurio dicitur qui centum est militum princeps. Videns autem quod ita potestative et dominabiliter expirasset, miratusest,etconfessusest.
passagebyreferencetoTheophylactappearstobe, thatastheJewsusedtorendtheirclothesasasign ofgrief,sothetemplebytherendingofitsveilmight be said to mourn.] also that the templewillmourn amongst the Jews, when they shall deplore their calamities, and rend their clothes. This also isa figureofthelivingtemple,thatis,thebodyofChrist, in whose Passion His garment is torn, that is,His flesh.Again,itmeansanotherthingforthefleshis the veil of our temple, that is, of our mind. Butthe power of the flesh is torn in the Passion ofChrist, fromthetoptothebottom,thatis,fromAdameven down to the latest man for also Adam was made whole by the Passion of Christ, and hisfleshdoes not remain under the curse, nor does it deserve corruption, but we all are gifted withincorruption. "AndwhenthecenturionwhostoodoveragainstHim saw." He who commands a hundred soldiers is calledacenturion.ButseeingthatHediedwithsuch powerastheLord,hewonderedandconfessed. Bede: Now the cause of the centurion's wonderis clear,thatseeingthattheLorddiedinthatway,that is,sentforthHisSpirit,hesaid,"Trulythismanwas theSonofGod."Fornoonecansendforthhisown spirit,butHewhoistheCreatorofsouls.
Beda: Manifesta autem causa miraculi centurionisexponitur,quodvidensdominum sic expirasse, idest spiritum emisisse, dixerit vere homo hic filius Dei eratnullus enim habet potestatem mittendi spiritum nisiquianimarumconditorest. Augustinus de Trin: Et hoc maxime
Augustine:Thisalsohemostofallwonderedat,that
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miratusest,quodpostillamvocem,inqua figuram peccati nostri edidit, continuo tradiditspiritum:demonstravitenimspiritus mediatoris,quodnullapoenapeccatiusque admortemcarniseiusaccesserit:quianon eam deseruit invitus, sed quomodovoluit, quippe Dei verbo ad unitatem personae coniunctus. Hieronymus: Novissimi autem nuncprimi efficiuntur. Gentilis confitetur populus, Iudaeacaecatanegat,utfiateiserrorpeior priore. Theophylactus: Et sic ordo convertitur, dum Iudaei occidunt et gentilis confitetur discipuli fugiunt, et mulieres expectant sequitur enim erant autem et mulieresde longe aspicientes, inter quas erat Maria Magdalene, et Maria, Iacobi minoris et Iosephmater,etSalome.Salomedictaest materfiliorumZebedaei. Origenes in Matth: Opinatus autem sum hocvidensapudMatthaeumetMarcum,hic tres praecipuas mulieres nominatas: et duas quidem uterque Evangelistaexponit, MariamMagdalene,etMariamIacobitertia
afterthatvoicewhichHesentforthasafigureofour sin,HeimmediatelygaveupHisSpirit.FortheSpirit oftheMediatorshewedthatnopenaltyofsincould have had power [p. 328] to cause thedeathofHis fleshforitdidnotleavethefleshunwillingly,butasit willed, for it was joined to the Word of God inthe unityofperson.
Pseudo-Jerome:Butthelastarenowmadethefirst. The Gentile people confesses. The blinded Jew denies,sothattheirerrorisworsethanthefirst.
Theophylact: And so the order is inverted, forthe Jewkills,andtheGentileconfessesthedisciplesfly, and the women remain. For there follows:"There werealsowomenlookingonafaroff,amongstwhom was Mary Magdalene, and Mary the mother of JamesthelessandofJoses,andSalome."
Origen, in Matt. Tract. 35: But it seemstome,that here three women are chiefly named, byMatthew and Mark. Two indeed are set down byeach Evangelist,MaryMagdalene,andMarythemotherof JamesthethirdiscalledbyMatthew,themotherof
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autem a Matthaeo dicitur mater filiorum ZebedaeiaMarcoautemtertiaillaSalome appellatur. Beda: Iacobum autem minorem dicit Iacobum Alphaei, qui et frater domini dicebatur, eo quod esset filius Mariae materterae domini, cuius meminitIoannes dicens: stabant iuxta crucem Iesu mater eius,etsorormatriseiusMariaCleophae, et Maria Magdalene. Mariam autem Cleophaevidetureamdicereapatre,sive a cognatione. Vocabatur autem minor Iacobus ad distinctionem maioris Iacobi, videlicet filii Zebedaei, qui inter primos apostolos vocatus est a domino. Consuetudinis autem Iudaicae fuit, nec ducebaturinculpammoregentisantiquo,ut mulieres de sua substantia victumatque vestitum praeceptoribus ministrarent unde sequitur et cum esset in Galilaea, sequebantur eum, et ministrabant ei. Ministrabantdominoquidemdesubstantia sua: ut meteret earum carnalia, cuiusillae metebantspiritualia,etuttypumostenderet magistrorum, quod victu atque vestituex discipulis deberent esse contenti. Sed videamusqualescomiteshabueritsequitur enim et aliae multae, quae simul cumeo
the sons of Zebedee, but by Mark she iscalled Salome.
Bede: He means by James the Less, the son of Alphaeus, who was also called the brother ofour Lord, because he was the son of Mary,ourLord's mother'ssister,whomJohnmentions,saying,"Now there stood by the cross of Jesus His motherand His mother's sister, Mary of Cleophas, andMary Magdalene."[John19:25]Andheseemstocallher MaryofCleophas,fromherfatherorsomerelation. But he was called James the Less, todistinguish him from James the Great, that is, the son of Zebedee, who was called amongst the firstofthe Apostles by our Lord. Further, it was aJewish custom, nor was it thought blamable after the manners of an ancient people, thatwomenshould furnish to teachers food and clothing out of their substance.Whereforetherefollows:"Whoalsowhen HewasinGalileefollowedHim,andministeredunto Him." They ministered unto the Lord of their substance, that He might reap their carnalthings whose spiritual things they reaped, and that He mightshewforthatypeforallmasters,whooughtto be content with food and clothing from their disciples. But let us see what companionsHehad with Him, for it goes on: "And manyotherwomen whichcameupwithHimintoJerusalem."
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ascenderantHierosolymam. Hieronymus:Sicutnonexcluditurmuliebris sexusasaluteperMariamvirginem,itanon repellitur a mysterii crucis scientia et resurrectionis per viduam Mariam Magdalenametceterasmatres. Pseudo-Jerome: As the female sex through the VirginMaryisnotshutoutfromsalvation,soitisnot thrustawayfromtheknowledgeoftheMysteryofthe Cross, and of the Resurrection, through thewidow MaryMagdalene,andtheothers,whoweremothers.
Lectio 8 42 , , , 43 [] , , . 44 , : 45 . 46
42.Andnowwhentheevenwascome, because it was the preparation, thatis, thedaybeforethesabbath,43.Joseph ofArimathaea,anhonorablecounsellor, which also waited for the kingdomof God, came, and went in boldly unto Pilate,andcravedthebodyofJesus.44. AndPilatemarvelledifhewerealready dead:andcallinguntohimthecenturion, heaskedhimwhetherhehadbeenany whiledead.45.Andwhenheknewitof the centurion, he gave the body to Joseph. 46. And he brought finelinen, andtookHimdown,andwrappedHimin the linen, and laid Him in asepulchre whichwashewnoutofarock,androlled a stone unto the door of thesepulchre.
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, . 47 .
47. And Mary Magdalene andMarythe mother of Joses beheld where Hewas laid.
Glossa:PostpassionemetmortemChristi, Evangelista sepulturam eius narrat,dicens et cum iam sero esset factum, quiaerat parasceve, quod est ante sabbatum, venit IosephabArimathaea. Beda: Parasceve Graece, Latine praeparatio dicitur: quo nomine Iudaeiqui inter Graecos morabantur sextam sabbati appellabant,eoquodinilloeaquaerequiei sabbati necessaria essent praeparare solerent. Quia ergo sexta die homofactus est, septima autem die conditor abomni operesuorequievitrectesalvatorsextadie crucifixus humanae restaurationis implevit arcanum. Sabbato autem in sepulcro quiescens, resurrectionis, quae octavadie ventura erat, expectabat eventum. Sic et
Gloss: After the Passion and Death of Christ,the EvangelistrelatesHisburial,saying,"Andnowwhen theevenwascome,becauseitwasthepreparation, that is, the day before the sabbath, Joseph of Arimathaea." Bede: What is called "parasceue" in Greek, isin Latin"praeparatio"bywhichnamethoseJews,who livedamongstGreeks,usedtocallthesixthdayof theweek,becauseonthatdaytheyusedtoprepare whatwasnecessaryfortherestofthesabbathday. Becausethenmanwasmadeonthesixthday,but onthesevenththeCreatorrestedfromallHiswork, fitlywasourSaviourcrucifiedonthesixthday,and thusfulfilledthemysteryofman'srestoration.Buton thesabbath,restinginthetomb,Hewaswaitingfor theeventoftheResurrection,whichwastocomeon theeighthday.Sowemustalsointhisageoftime
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nos in hac quidem saeculi aetatemundo necesse est crucifigi in septima verodie, idest cum mortis quis debitum solvit, corpora quidem in tumulis, animas autem secreta in pace cum domino post bona opera oportet quiescere, donec octava aetate etiam corpora ipsa resurrectione glorificata cum animabus incorruptionem accipiant. Talem autem esse decebatqui corpus domini sepeliret, qui etiam per iustitiam meritorum tali ministerio dignus esset, et per nobilitatem potentiae saecularis facultatem posset obtinere ministrandietideodicitur,quoderatnobilis decurio expectans regnum Dei. Decurio vocatur quod sit de ordine curiae, et officium curiae administraret, qui etiam curialis a procurando munera civiliasolet appellari. Arimathaea autem ipsa est RamathaincivitasHelcanaeetSamuelis. Hieronymus:Quaeinterpretaturdeponens, de qua fuit Ioseph, qui venit ad deponendum corpus Christi de cruce. SequituretaudacterintroivitadPilatum,et petiitcorpusIesu. Theophylactus:Audetausumlaudabilem: nonenimexcogitavit:adivitiisdecidam,et
becrucifiedtotheworldbutintheseventhday,that is, when a man has paid the debt to death,our bodiesindeedmustrestinthegrave,butoursouls aftergoodworksinhiddenpeacewithGodtillinthe eighthperiod,evenour[p.330]bodiesthemselves, glorified in the resurrection, receive incorruption togetherwithoursouls.Butthemanwhoburiedthe bodyoftheLordmustneedsbyhisrighteousmerits have been worthy, and by the nobility ofworldly power able to perform this service. Therefore it is said, "An honourable counsellor, whichalsowaited for the kingdom of God." He is called inLatin, "decurio",becauseheisoftheorderofthe"curia", andservedtheofficeofaprovincialmagistracythis officer was also called "curialis", from his careof civicduties.ArimathaeaisthesameasRamathain, thecityofElkanahandSamuel.
Pseudo-Jerome: It it interpreted, "taking down,"of whichwasJoseph,whocametotakedownthebody ofChristfromthecross.Therefollows:"Cameand went in boldly unto Pilate, and craved the body of Jesus." Theophylact: He was bold with a praiseworthy boldness for he did not consider within himself,I
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expellaraIudaeis,sicorpuspetameiusqui est blasphemus condemnatus. Sequitur Pilatus autem mirabatur si iam obiisset. Putabatenimquoddiuviveretincruce,sicut etlatronesinpatibulovivebantdiu.Sequitur et accersito centurione, interrogaviteumsi iammortuusesset,scilicetantehoramqua ceteri mori consueverunt. Sequitur etcum cognovisset a centurione, scilicet quod mortuusesset,donavitcorpusIoseph.
shallfallfrommyrichestate,andIshallbeexpelled bytheJews,ifIbegforthebodyofHim,whowas condemned as a blasphemer. It goes on: "And Pilate marvelled if he were already dead."Forhe thoughtthatHeshouldcontinuelongaliveuponthe cross,asalsothethievesusedtolivelong,uponthe instrumentoftheirexecution.Itgoeson:"Andcalling untohimthecenturion,heaskedhimifhehadbeen anywhiledead"thatis,beforethetimewhenother executedpersonsusuallydied.Therefollows:"And whenheknewitofthecenturion,(thatis,thatHewas dead,)hegavethebodytoJoseph." Bede:Butitwasnotanobscureperson,noraman ofmeanrank,whocouldcometothegovernorand obtainthebody.Therefollows:"Andhebroughtfine linen,andtookHimdown,andwrappedHiminthe linen." Theophylact: Burying the precious bodypreciously forbeingadiscipleofourLord,heknewhowgreatly theLord'sbodyoughttobehonoured.
Beda: Non autem quilibet ignotus aut mediocris ad praesidem accedere, et crucifixi corpus poterat impetrare.Sequitur Ioseph autem mercatus sindonem, et deponenseum,involvitinsindone. Theophylactus: Pretiosum corpus pretiose sepeliens: cum enim esset discipulus domini, sciebat qualiter corpus dominihonorarideberet. Beda: Possumus autem secundum intelligentiam spiritualem hoc sentire,quod corpus domini non auro, non gemmiset serico, sed linteamine puro obvolvendum
Bede: By this however, according to a spiritual meaning, we may understand that the bodyofthe Lordshouldnotbewrappedingoldorgems,orsilk, butinacleanlinencloth.Henceitbecameacustom
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sit: hinc Ecclesiae mos obtinuit ut sacrificium altaris, non in serico, nequein pannotincto,sedinlinoterrenocelebretur, sicut corpus est domini in sindone munda sepultum:iuxtaquodingestispontificalibus a b. Silvestro legimus esse statutum: quamquam et hoc significet, quod ille sindone munda involvit Iesum qui pura mentesusceperit.Sequituretposuiteumin monumento quod erat excisum inpetra,et advolvit lapidem ad ostium monumenti. Dicitur quod monumentum domini domus rotunda fuit, de subiacente rupe excisa, tantaealtitudinisuthomorectusexistensvix extenta manu culmen posset attingereet habetintroitumaboriente,cuilapismagnus involutus atque impositus est in eiusparte aquilonari. Ipsum sepulcrum, idest locus dominici corporis, de eadem petrafactum est, septem habens pedes longitudinis, triumpalmorummensuraapavimentoaltius eminens, qui scilicet locus non desuper, sed a latere meridiano per totum patet, unde corpus inferebatur. Color autem monumenti et loculi albo et rubeo dicitur essepermixtus.
intheChurchthatthesacrificeofthealtarshouldnot becelebratedinsilk,orinadyedcloth,butinlinen producedfromtheearth,justasthebodyoftheLord was wrapped in clean linen as, we read in the Pontifical acts, it was ordered by the blessed [p. 331] Sylvester [ed. note: St. Sylvester wasPope from 314 to 335. On his decree respectingthe Corporal used in the celebration of the Holy Eucharist, see Bona de Rebns Lit., i.e. 25. 11]. Though it has also another meaning, that hewho receivesJesusinapuremindwrapsHiminaclean linen. There follows: "And laid Him in asepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre." It is saidthatthe sepulchreoftheLordisaroundcell,hewnoutofthe rock which was around it, so high, that a man standing upright could scarcely touch the roof with hisoutstretchedhandandithasanentrancetothe east,towhichthegreatstonewasrolled,andplaced uponit.Inthenorthernpartofitisthetombitself,that is,theplacewhereourLord'sbodylay,madeofthe samerock,sevenfeetinlength,raisedthreepalms higherthanthefloor.Itisnotopenfromabove,but on the south side, the whole of whichisopen,and throughwhichthebodywasbroughtin.Thecolourof the sepulchre and of the recess is said to bea mixedwhiteandred. Pseudo-Jerome: By the burial of Christ we rise
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Hieronymus: Sepultura autem Christi

resurgimus, descensione eius ad Inferos nos ascendimus ad caelos. Hicinvenitur melinoreleonismortui. Theophylactus: Imitemur autem et nos Ioseph, recipientes Christi corpus per unitatem, et ponamus illud in monumento excisodepetra,idestinanimamemorante, et non obliviscente Deum: illa enimanima estexpetraexcisa,idestexChristo,quiest petra, quia continet firmitatem. Involvere etiam debemus ipsum in sindone, idestin corporepurosuscipere:sindonnamqueest corpus, quod est animae indumentum. Decet enim non solum pura animacorpus Christi suscipere, sed in corpore puro. Involvere autem oportet, sed nonoperire: nam secretum clausum est et occultum. Sequitur Maria autem MagdaleneetMaria Iosephaspiciebantubiponeretur. Beda: In Luca legimus, quod stabantnoti eius a longe, et mulieres quaesecutae erant eum. His ergo notis Iesu post depositumeiuscorpusadsuaremeantibus, solaemulieres,quaearctiusamabant,funus subsecutae, quomodo poneretur respicere curabant, ut tempore congruo munus possent devotionis offerre. Die autem
again,byHisgoingdownintohellwemountupinto heavenhereisfoundthehoneyinthemouthofthe deadlion. Theophylact: Let us too imitate Joseph, takingto ourselves the body of Christ by Unity, and letus placeitinasepulchre,hewnoutoftherock,thatis, inasoulrecollected,neverforgetfulofGodforthis isasoulhewnoutoftherock,thatis,outofChrist, forHeisourrock,whoholdstogetherourstrength. We ought also to wrap Him in linen, that is,to receiveHiminapurebodyforthelinenisthebody whichistheclothingofthesoul.Wemust,however, not throw open, but wrap Him up forHeissecret, closed and hidden. There follows: "And Mary Magdalene and Mary the mother of Josesbeheld wherehewaslaid."
Bede:WereadinLuke,thatHisacquaintancesand the women who had followed Him stood afar off. WhenthesethenwhowereknowntoJesusreturned homeaftertheburialofHisbody,thewomenalone, who were bound to Him with a closer love,after followingthefuneral,tookcaretoseehowHewas laid, that they might be able at a fitting season to offer Him the sacrifice of their devotion.Butonthe
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parascevessanctaemulieres,idestanimae humiles,idemfaciunt,cumamoresalvatoris ferventes, passionis eius vestigiis inhoc saeculo, quo praeparanda est requies futura, diligenter obsequuntur et si forte valeantimitari,piacuriositatequoordinesit eiuspassiocompletaperpendunt.
day of the "parasceue", that is, of thepreparation, theholywomen,that[p.332]is,humblesouls,dothe same,whentheyburnwithlovefortheSaviour,and diligentlyfollowthestepsofHisPassioninthislife, where their future rest is to be prepared andthey weigh with a pious minuteness the orderinwhich His Passion was accomplished, if perchancethey beabletoimitateit. Pseudo-Jerome: These things also fit theJewish people,whichfinallyisbelieving,whichisennobled by faith to become the child of Abraham. Itlays asideitsdespair,itwaitsforthekingdomofGod,it goes in to the Christians, that is maybebaptized which is implied by the name of Pilate, whichis interpreted.'Onewhoworkswithahammer,'thatis, he who subdues the iron nations, that he mayrule themwitharodofiron.ItseeksfortheSacrifice,that is,theViaticum,whichisgiventopenitentsattheir lastend,andwrapsitupinaheartcleananddead tosinitmakesitfirminthesafeguardoffaith,and shutsitupwiththecoveringofhope,throughworks of charity (for the end of the commandment is charity[1Tim1:5])whilsttheelect,whoarethestars of the sea, are looking on from afar, for, ifitbe possible,theveryelectshallbeoffended.
Hieronymus: Haec etiam congruunt ad populum Iudaicum in fine credentem,qui nobilitaturfide,utAbrahaesitfilius,deponit desperationem,expectatregnumDei,intrat adChristianosutbaptizetur:quodsignificat nomen Pilati, idest malleatoris, idest qui domatferreasgentes,utregateasinvirga ferrea et petit sacrificium quod donatur poenitentibus in fine viaticum, et corde mundoetpeccatismortuoinvolvitmunimine fideistabilitum,etoperculospeiperopera caritatis concludit: finis enim praeceptiest caritas aspicientibus a longe electis, qui sunt stellae maris, quoniam, sifieripotest, scandalizabunturetiamelecti.
Caput 16

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Lectio 1 1 [] . 2 . 3 , 4 , . 5 , . 6 , : : , : . 7 : , . 8
1. And when the sabbath was past, MaryMagdalene,andMarythemother of James, and Salome, had brought sweetspices,thattheymightcomeand anoint Him. 2. And very early inthe morning the first day of theweek,they cameuntothesepulchreattherisingof the sun. 3. And they said among themselves,"Whoshallrollusawaythe stonefromthedoorofthesepulchre?" 4.Andwhentheylooked,theysawthat the stone was rolled away: for itwas very great. 5. And entering into the sepulchre,theysawayoungmansitting ontherightside,clothedinalongwhite garment and they were affrighted.6. And he saith unto them, "Be not affrighted: Ye seek Jesus ofNazareth, whichwascrucified:HeisrisenHeis not here behold the place wherethey laidHim."7."Butgoyourway,tellHis disciples and Peter that He goeth before you into Galilee: there shallye seeHim,andHesaiduntoyou."8.And theywentoutquickly,andfledfromthe sepulchre for they trembled and were
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, : , .
amazed: neither said they anythingto anymanfortheywereafraid.[p.334]
Hieronymus: Post sabbati tristitiam felix irradiatdies,quaeprimatumindiebustenet, luceprimaineolucescente,etdominoineo cumtriumphoresurgenteundedicituretcum transisset sabbatum, Maria Magdalene et MariaIacobietSalomeemeruntaromata,ut venientesungerentIesum. Glossa: Religiosae enim mulieres sepulto domino, cum licuit operari, idest usque ad solis occasum, unguenta paraverunt, ut Lucas dicit. Et quia prae angustiatemporis nonpoterantexplere,moxtransactosabbato, idest occidente sole, ut operandi licentia redit, festinaverunt emere aromata, sicut Marcusdicithic,utvenientesmaneungerent corpus Iesu neque vespere sabbati, praeoccupante iam noctis articulo, monumentum adire valuerunt unde sequitur et valde mane una sabbatorum veniunt ad monumentum,ortoiamsole.
Pseudo-Jerome:Afterthesadnessofthesabbath, a happy day dawns upon them, which holds the chief place amongst days, for in it thechieflight shines forth, and the Lord rises in triumph. Wherefore it is said: "And when thesabbathwas past, Mary Magdalene, and Mary the mother of JamesandSalome,hadbroughtsweetspices." Gloss:Forthesereligiouswomenaftertheburialof theLord,aslongasitwaslawfultowork,thatis,up to sunset, prepared ointment, as Luke says. And because they could not finish their work from the shortnessofthetime,whenthesabbathwasover, thatis,atsunset,assoonasthetimeforworking cameroundagain,theyhastenedtobuyspices,as Mark says, that they might go in the morning to anointthebodyofJesus.Neithercouldtheycome tothesepulchreontheeveningofthesabbath,for nightpreventedthem.Whereforeitgoeson:"And veryearlyinthemorningthefirstdayoftheweek, they came unto the sepulchre at the rising of the
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sun." Severianus: Mulieres hoc loco feminea devotione discurrunt, quae non ut viventi fidem, sed ut mortuo unguenta deferuntad sepulcrum et ut sepulto parant moeroris obsequia, non ut resurgenti praeparant divinorumgaudiatriumphorum. Severianus, ap. Chrysologum, sermon 89: The women in this place run abroad withwomanly devotion,fortheydonotbringHimfaithasthough Hewerealive,butointmentsastoonedeadand they prepare the service of their grief for Himas buried,notthejoysofheavenlytriumphforHimas risen. Theophylact: For they do not understand the greatnessanddignityofthewisdomofChrist.But theycameaccordingtothecustomoftheJewsto anoint the body of Christ, that it might remain sweet-smelling, and might not burst forth into moisture,forspiceshavethepropertyofdryingup, and absorb the moisture of the body,sothatthey keepthebodyfromcorruption.
Theophylactus: Non enim magnitudinem atque dignitatem divinitatis Christi sapiunt. Venerunt autem iuxta consuetudinem Iudaeorum ungere corpus Christi, utscilicet maneret odoriferum, et ne humiditate scaturiret: nam aromata virtutem habent desiccativam, humiditatem corporis absorbentia: unde incorruptum corpus conservant. Gregorius in Evang:Nosautemineumqui est mortuus credentes, si odore virtutum referti cum opinione bonorum operum dominum quaerimus, ad monumentumillius cum aromatibus venimus. Sequitur et valde mane una sabbatorum veniunt ad monumentumortoiamsole.
Greg.,Hom.in.Evan.,21:ButifwebelieveonHim whoisdead,andarefilledwiththesweetsmellof virtue, and seek the Lord with the fame ofgood works, we come to His sepulchre with spices. There follows: "And very early in themorningthe firstdayoftheweek,theycameuntothesepulchre attherisingofthesun."
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Augustinus de Cons. Evang:QuodLucas dicit: valde diluculo, et Ioannes: manecum adhuc tenebrae essent, hoc intelligitur Marcusdicerevaldemaneorienteiamsole, idest cum caelum ab orientis parte albesceret, quod fit utique solis orientis vicinitate. Eius enim est ille fulgor, qui nomine aurorae appellari solet ideo non repugnat ei qui ait: cum adhuc tenebrae essent. Die quippe surgente aliquae reliquiaetenebrarumtantominussuntquanto magis oritur lux nec accipiendum estquod ait valde mane orto iam sole, tamquamsol ipse iam videretur super terram sed de proximoadvenienteinhaspartessole,idest ortusuoiamcaelumilluminareincipiente.
Augustine, Con. Evang., iii, 24: What Luke expressesby"veryearlyinthemorning,"andJohn by "early when it was yet dark," Mark must be understood to mean, when he says, "veryearlyin themorning,attherisingofthesun,"thatis,when theskywasgrowingbrightintheeast,asisusual in places near the rising sun for this isthelight which we call the dawning. Therefore thereisno discrepancywiththereportwhichsays,"whileit[p. 335]wasyetdark."Forwhenthedayisdawning, theremainsofdarknesslesseninproportionasthe light grows brighter and we must not takethe words"veryearlyinthemorning,attherisingofthe sun,"tomeanthatthesunhimselfwasseenupon theearth,butasexpressingthenearapproachof the sun into those parts, that is, when his rising beginstolightupthesky. Pseudo-Jerome:By"veryearlyinthemorning,"he meanswhatanotherEvangelistexpressesbyatthe dawning[Luke24:1,dilueulo].Butthedawnisthe time between the darkness of night, and the brightnessofday,inwhichthesalvationofmanis coming forth with a happy closeness, to be declaredintheChurch,justasthesun,whenheis rising and the light is near, sends before himthe rosydawn,thatwithpreparedeyesshemaybear toseethegraciousnessofhisgloriousbrightness, when the time of our Lord's Resurrection has
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Hieronymus: Valde ergo mane dicit,quod alius Evangelista dicit diluculo. Diluculum autem est inter tenebras noctis et diei claritatem in qua salus humani generis provenit, felici vicinitate in Ecclesia declaranda, more solis, qui proxima luce consurgens roseam praemittit auroram, ut gratiam praeclari splendoris praeparatis oculis possit intueri quando tempus dominicaeresurrectionisilluxit,uttunclaudes Christi tota caneret, secundum exemplum
feminarum, Ecclesia, quando genus humanum exemplo suae resurrectionis animavit, quando vitam praestitit, etlumen credulitatisinfudit.
dawned that then the whole Church, after the example of the women, may sing the praisesof Christ, since He has quickened the race ofman afterthepatternofHisResurrection,sinceHehas given life, and has poured upon them the lightof belief. Bede,inMarc.,4,40:Asthenthewomenshewthe greatfervencyoftheirlove,bycomingveryearlyin themorningtothesepulchre,asthehistoryrelates, according to the mystical sense an exampleis giventous,thatwithashiningface,andshakingoff thedarknessofwickedness,wemaybecarefulto offer the fragrance of good works and the sweetnessofprayertotheLord. Theophylact:Hesays,Onthefirstofthesabbaths, thatis,onthefirstofthedaysoftheweek.Forthe daysoftheweekarecalledsabbaths,andbythe word"una"ismeant"prima".
Beda: Sicut autem quod valde mane mulieres venerunt ad monumentum, iuxta historiam magnus fervor caritatisostenditur, ita iuxta intellectum mysticum nobis datur exemplum, ut illuminata facie,discussisque vitiorum tenebris, odorem bonorumoperum domino et orationum suavitatemstudeamus offerre. Theophylactus: Dicit autem una sabbatorum, idest prima dierum hebdomadae: sabbata namque dies hebdomadae nuncupantur, una vero dicitur prima. Beda:Velprimasabbatorumprimadiesest adiesabbatorum,idestrequietionum,quae in sabbatis custodiebantur. Sequitur et dicebant ad invicem: quis revolvet nobis lapidemabostiomonumenti?
Bede:Orelse,bythisphraseismeantthefirstday fromthedayofsabbaths,orrests,whichwerekept on the sabbath. There follows: "And theysaid among themselves, Who shall roll us away the stonefromthedoorofthesepulchre?"
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Severianus: Obscuratum erat vestrum pectus,oculiclausietideopatefactisepulcri gloriampriusnonvidebatissequiturenimet respicientesvideruntrevolutumlapidem.
Severianus, Chrysologus: Your breast was darkened,youreyesshut,andthereforeyedidnot before see the glory of the opened sepulchre. It goeson:"Andtheylooked,andsawthatthestone wasrolledaway." Bede: Matthew shews clearly enough, that the stone was rolled away by an Angel. Thisrolling awayofthestonemeansmysticallytheopeningof the Christian Sacraments, which were heldunder theveiloftheletterofthelawforthe[p.336]law was written on stone. I goes on: "For it wasvery great." Severianus,Chrysologus:Greatindeedbyitsoffice ratherthanitssize,foritcanshutinandthrowopen thebodyoftheLord. Greg.: But the women who came withspicessee theAngelsbecausethosemindswhocometothe Lordwiththeirvirtues,throughholydesires,seethe heavenly citizens. Wherefore it goes on: "And enteringintothesepulchre,theysawayoungman sitting on the right side, clothed in a longwhite garmentandtheywereaffrighted."
Beda:QuomodolapisperAngelumrevolutus sit, Matthaeus sufficienter exponit. Haec revolutio lapidis mystice reserationem sacramentorum Christi, quae velamine litterae legalis tenebantur, insinuat: lexenim lapide scripta est. Sequitur erat quippe magnusvalde. Severianus: Et plus iam magnus merito quam forma, qui creatoris mundi corpuset claudereetoperiresufficit. Gregorius in Evang: Mulieres autem Angelos vident, quae cum aromatibus venerunt: quia illae mentes supernos cives aspiciunt quae cum virtutibus ad sancta desideria veniunt unde sequitur et introeuntes in monumentum, viderunt iuvenem sedentem in dextris, coopertum stolacandida,etobstupuerunt. Theophylactus:SiMatthaeusdicitAngelum
Theophylact: Though Matthew says that theAngel

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sedere super lapidem, Marcus vero, quod mulieres introeuntes monumentum viderunt sedentem iuvenem, non mireris: namquae viderunt prius sedentem super lapidem, ipsumetiamintusinmonumentopostmodum viderunt. Augustinus de Cons. Evang: Aut intelligamus Matthaeum tacuisse de illo Angeloquemintrantesviderunt,Marcumvero de illo quem foris super lapidemsedentem viderunt ut duos viderint, et a duobus singillatim audierint quae dixeruntAngelide Iesu: aut certe intrantes in monumentum in aliqua septa maceriae debemus accipere, quacommunitumlocumtuncfuissecredibile estinaliquospatioantepetramquaexcisa locus factus fuerat sepulturae, ut ipsum viderintineodemspatiosedentemadextris, quem dicit Matthaeus sedentem super lapidem. Theophylactus: Quidam autem dicunt, quod aliae fuerunt mulieres quae dicuntura Matthaeo, aliae quae a Marco sedMaria Magdalena sequebatur omnes, fervidam festinationemhabensetardentemaffectum.
was sitting on stone, whilst Mark relates thatthe women entering into the sepulchre saw a young man sitting, yet we need not wonder, forthey afterwards saw sitting within the sepulchre the sameAngelassatwithoutonthestone.
Augustine:EitherletussupposethatMatthewwas silentaboutthatAngel,whomtheysawonentering, whilst Mark said nothing of him, whom theysay outside sitting on the stone, so that theysawtwo andheardseparatelyfromtwo,thethingswhichthe Angels said concerning Jesus or we must understand by "entering into the sepulchre,"their coming within some inclosure, by which is it probable that the place was surrounded alittle spacebeforethestone,bythecuttingoutofwhich theburialplacehadbeenmade,sothattheysaw sitting on the right hand in that spacehimwhom Matthewdesignatesassittingonthestone.
Theophylact:Butsomesaythewomenmentioned byMatthewweredifferentfromthoseinMark.But Mary Magdalene was with all parties, fromher burningzealandardentlove.
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Severianus: Introierunt ergo mulieres ad sepulcrum, ut consepultae Christo, Christo consurgerentdesepulcrovidentiuvenem,ut cernerent nostrae resurrectionis aetatem: quia nescit resurrectio senectutem et ubi nasci morique homo nescit, ibi aetas nec admittit detrimenta, nec indigetincrementis: undeiuvenem,nonsenem,noninfantem,sed iucundamaetatemviderunt.
Severianus: The women, then, entered the sepulchre,thatbeingburiedwithChrist,theymight riseagainfromthetombwithChrist.Theyseethe young man, that is, they see the time of the Resurrection,fortheResurrectionhasnooldage, and the period, in which man knows neitherbirth nor death, admits of no decay, and requiresno increase. Wherefore what they saw wasayoung man,notanoldman,noraninfant,buttheageof joy. Bede: Now they saw a young man sittingonthe right side, that is, on the south part oftheplace wherethebodywaslaid.Forthebody,whichwas lyingonitsback,andhaditsheadtothewest,must havehaditsrighttothesouth. Greg.:Butwhatismeantbythelefthand,butthis present life, and what by the right,buteverlasting [p. 337] life? Because then our Redeemer had alreadygonethroughthedecayofthispresentlife, fitlydidtheAngel,whohadcometoannounceHis everlastinglife,sitontherighthand.
Beda:Videruntautemiuvenemsedentemin dextris, idest ad meridianam partem loci illius ubi positum erat: corpus enim quod supinumiacens,caputhabebatadoccasum, dextramnecesseerathabereadAustrum. Gregorius in Evang: Quid autem per sinistram nisi vita praesens quid vero per dexteramnisivitaperpetuadesignatur?Quia igiturredemptornosteriampraesentisvitae corruptionem transierat, recte Angelus, qui nuntiare perennem eius vitam venerat, in dextrasedebat. Severianus: Vident etiam iuvenem sedentem a dextris, quia resurrectiorecipit nil sinistrum. Vident etiam coopertum stola
Severianus,Chrysologus:Again,theysawayoung mansittingontheright,becausetheResurrection has nothing sinister in it. They also see him
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candida.Stolaistanonestexmortalivellere, sed ex virtute vitali splendens caelesti lumine,noncoloreterreno,dicentepropheta: amictusluminesicutvestimentoetdeiustis Matthaeus:tunciustifulgebuntsicutsol.
dressedinalongwhiterobethatrobeisnotfrom mortal fleece, but of living virtue, blazingwith heavenly light, not of an earthly dye, assaiththe Prophet,"Thoudeckestthyselfwithlightaswitha garment"[Ps104:2]andofthejustitissaid,"Then shall the righteous shine forth as the sun." [Matt 13:43] Greg.:Orelse,heappearedcoveredwithawhite robe, because he announced the joys of our festivity, for the whiteness of the robe shewsthe splendourofoursolemnity. Pseudo-Jerome: The white robe is also truejoy, now that the enemy is driven away,thekingdom won, the King of Peace sought forandfoundand neverletgobyus.Thisyoungmanthenshewsan image of the Resurrection to them who feared death. But their being frightened shews that"Eye hathnotseen,norearheard,neitherhaveentered intotheheartofmantoconceivethethingswhich GodhathpreparedforthemthatloveHim."[1Cor 2:9]Therefollows:"Andhesaithuntothem,Benot affrighted." Greg.:Asthoughhehadsaid,Letthemfear,who lovenotthecomingoftheinhabitantsofheavenlet themfear,who,weigheddownwithcarnaldesires,
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Gregorius in Evang: Vel stola candida coopertus apparuit, quia festivitatisnostrae gaudia nuntiavit: candor etenim vestis splendoremnostraedenuntiatsolemnitatis. Hieronymus: Vestis etiam candida vera laetitiaest,hostedepulsoregnoqueadepto, regepacisquaesitoetinvento,etnumquam dimisso. Hic igitur iuvenis formam resurrectionis timentibus mortem ostendit. Quodautemobstupuerunt,idestquodoculus nonvidit,necaurisaudivit,necincorhominis ascendit,quaepraeparavitDeusdiligentibus se.Sequiturquidicitillis:noliteexpavescere.
Gregorius in Evang:Acsidicat:paveantilli quinonamantadventumsupernorumcivium pertimescantquicarnalibusdesideriispressi

ad eorum societatem pertingere seposse desperantvosautemcurpertimescitis,quae vestrosconcivesvidetis? Hieronymus:Nonenimesttimorincaritate. Quid expavescerent quae inveneruntquem quaesierunt? Gregorius:SediamquidAngelussubiungit audiamus:IesumquaeritisNazarenum.Iesus Latino eloquio salutaris, idest salvator, interpretatur. At vero tunc multi Iesus dici poterant, nec tamen substantialiter, sed nuncupativeideoetlocussubiungitur,utde quoIesudictumsitmanifestetur:Nazarenum etcausamprotinussubdit:crucifixum. Theophylactus: Non enim erubescit crucem: in hac namque salus hominumest, etbeatorumprincipium. Hieronymus: Radix autem amara crucis evanuitflosvitaecumfructibuserupit,idest, qui iacuit in morte, surrexit in gloriaunde additsurrexit,nonesthic.
despairthattheycaneverattaintotheircompany butwhyshouldyefear,yewhoseeyourownfellow citizens. Pseudo-Jerome:Forthereisnofearinlove.Why should they fear, who had found Him whomthey sought? Greg.: But let us hear what the Angel adds"Ye seek Jesus of Nazareth." Jesus means the Saviour,butatthattimetheremayhavebeenmany a Jesus, not indeed really, but inname,therefore the place Nazareth is added, that it mightbe evident of what Jesus it was spoken. And immediately he subjoins the reason, "Whichwas crucified." Theophylact: For he does not blush at theCross, forinitisthesalvationofmen,andthebeginningof theBlessed. Pseudo-Jerome: But the bitter root of the Cross hasdisappeared.Thefloweroflifehasburstforth withitsfruits,thatis,Hewholayindeathhasrisen inglory.Whereforeheadds,"HeisrisenHeisnot here." Greg.: "He is not here," is spoken of Hiscarnal
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Gregorius: Non est hic dicitur, per

praesentiam carnis, qui tamen nusquam deeratperpraesentiammaiestatis. Theophylactus: Et quasi dicat: vultis certificari de eius resurrectione? Subdit: ecce locus ubi posuerunt eum: propterhoc enim et revolverat lapidem, ut locum ostenderet. Hieronymus:Ostenditurautemimmortalitas mortalibus ad gratiarum actionemdebitam, ut intelligamus quid fuerimus, et sciamus quid futuri erimus. Sequitur sed ite, dicite discipulis eius et Petro, quiapraecedetvos in Galilaeam. Mulieribus dicitur utnuntient apostolis:quiapermulieremmorsannuntiata est,permulieremvitaresurgens.Dicitautem specialiter et Petro, quia se indignum iudicavit discipulatu, cum ter negavit magistrum sed peccata praeterita non nocent,quandononplacent.
presence,forHewasnotabsent[p.338]fromany placeastothepresenceofHismajesty. Theophylact: As if he had said, Do yewishtobe certain of His Resurrection, he adds, "Beholdthe place where they laid Him." This too wasthe reason why he had rolled away the stone,thathe mightshewthemtheplace. Pseudo-Jerome: But immortality is shewn to mortals as [debita, ap. Pseudo-Hier.] due to thankfulness, that we may understand whatwe were, and that we may know what we are tobe. There follows: "But go your way, tellHisdisciples and Peter that He goeth before youintoGalilee." ThewomenareorderedtotelltheApostles,thatas byawomandeathwasannounced,soalsomight liferisingagain.ButHesaysspeciallyuntoPeter, becausehehadshewnhimselfunworthyofbeinga disciple,sincehehadthricedeniedhisMasterbut pastsinsceasetohurtuswhentheyceasetobe pleasingtous. Greg.: If again the Angel had notexpresslyname himwhohaddeniedhisMaster,hewouldnothave dared to come amongst the disciples he is thereforecalledbyname,lestheshoulddespairon accountofhisdenial.
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Gregorius: Si autem hunc Angelus non nominatim exprimeret, qui magistrum negaverat, venire inter discipulos non auderet. Vocatur ergo ex nomine, ne desperaretexnegatione.
Augustinus de Cons. Evang:Quodautem dicit praecedet vos in Galilaeam ibi eum videbitissicutdixitvobis,videturhocsonare: quod Iesus non erat demonstraturus se discipulis post resurrectionem nisi in Galilaea quam demonstrationem nuncipse Marcus commemoravit quod enim dixit mane prima sabbati apparuit Mariae Magdalene (...). Post haec duobuseuntibus in villam, factum est in Ierusalem ipsodie resurrectionis deinde venit ad ultimam manifestationem, quam factam scimus in monte oliveti non longe a Ierusalem. Numquam igitur commemorat Marcus impletum quod ab Angelo praenuntiatum esse testatur. Matthaeus vero nullum alium locum omnino commemorat, ubi discipuli, postquam surrexit, viderint dominum, nisiin Galilaea, secundum Angeli praedicationem. Sed cum non sit expressum quando id futurum esset, utrum primumantequamalibi ab eis visus esset, idque ipsum quod discipulosMatthaeusdicitiisseinGalilaeam in montem, non exprimit diem nec narrandi ordinem non adversatur quidem Matthaeus narrationibus ceterorum sed dat eas intelligendi atque accipiendi locum. Verumtamen quod dominus non ibiprimum sedemonstraturuserat,sedinGalilaea,ubi
Augustine, de. Con. Evan., iii, 25: Bysaying,"He will go before you into Galilee, there shallyesee Him,andHesaiduntoyou,"heseemstoimply,that JesuswouldnotshewHimselftoHisdisciplesafter HisResurrectionexceptinGalilee,whichshewing ofHimselfMarkhimselfhasnot['sec',ap.Aug.(?)] mentioned. For that which He hasrelated,"Early the first day of the week He appeared toMary Magdalene,"and"afterthattotwoofthemasthey walked and went into the country," we knowtook place in Jerusalem, on the very day of the resurrection then he comes to His last manifestation,whichweknowwasontheMountof Olives, not far from Jerusalem. Mark therefore never relates the fulfilment of that which was foretold by the Angel but Matthew does not mention any place at all, where thedisciplessaw theLordafterHearose,exceptGalilee,according totheAngel'sprophecy.Butsinceitisnotsetdown when this happened, whether first, beforeHewas seen any where else, and since the very place whereMatthewsaysthatHewentintoGalileetothe mountain,doesnotexplaintheday,ortheorderof the narration, Matthew does not oppose the accountoftheothers,butassistsinexplainingand receiving them. But nevertheless, since the Lord wasnotfirsttoshewHimselfthere,butsent[p.339] wordthatHewastobeseeninGalilee,whereHe was seen subsequently, it makes everyfaithful
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postea visus est, se videndum mandavit, quemvis fidelem facit intentum ad quaerendum in quo mysterio dictum intelligatur. Gregorius: Galilaea namque transmigratio interpretatur.Iamquipperedemptornostera passione ad resurrectionem, a morte ad vitam transmigraverat et nosresurrectionis eiusgloriampostlaetividebimus,simodoa vitiis ad virtutum celsitudinem transmigramus. Qui ergo in sepulcro nuntiatur, in transmigratione ostenditur:quia is qui in mortificatione carnis agnoscitur, in transmigrationementisvidetur. Hieronymus: Brevis ergo sententia in syllabis, sed ingens inquantitatepromissio. Ibiestgaudiinostrifons,etsalutisaeternae origo praeparata. Ibi congregantur dispersiones, et sanantur contriti corde. Ibi, inquit,eumvidebitis,sednonsicutvidistis.
Christian on the look out, to find out in what mysterioussenseitmaybeunderstood.
Greg.: For Galilee mean 'a passing over' [transmigratio] for our Redeemer had already passedfromHisPassiontoHisResurrection,from deathuntolife,andweshallhavejoyinseeingthe gloryofHisResurrection,ifonlywepassoverfrom vice to the heights of virtue. He then who is announcedatthetomb,isshewnin'passingover,' because He who is first known in mortificationof theflesh,isseeninthispassingoverofthesoul.
Pseudo-Jerome: This sentence is but shortinthe number of syllables, but the promise is vastinits greatness.Hereisthefountainofourjoy,andthe sourceofeverlastinglifeisprepared.Hereallthat arescatteredarebroughttogether,andthecontrite hearts are healed. There, he says, ye shallsee Him,butnotasyehaveseenHim. Augustine: It is also signified that the graceof Christ is about to pass over from the people of IsraeltotheGentiles,bywhomtheApostleswould never have been received when theypreached,if
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Augustinus de Cons. Evang: Significatur etiam quod gratia Christi de populoIsrael erat transmigratura ad gentes, a quibus apostoli nullo modo praedicantes
suscipientur,nisieisviamdominusineorum cordibus praeveniens praeparasset et hoc est: praecedet vos in Galilaeam: ibi eum videbitis, id est, ibi membraeiusinvenietis. Sequitur at illae exeuntes, fugerunt de monumento: invaserat enim eas tremor et pavor. Theophylactus: Idest stupor propter visionem Angeli, et admirationem resurrectionis. Severianus: Angelus quidem sedet in monumento,demonumentofugiuntmulieres quia ille de caelesti substantia confidit, turbantur istae de conditione terrena. Sepulcrum, qui mori non potest, timere nescitmulieresautemetdepraesentifacto tremunt, et sepulcrum ut mortales adhuc mortaliterexpavescunt. Hieronymus: Hoc etiam dicitur de futura vita,inquafugietdoloretgemitus.Imitantur etiam mulieres ante resurrectionem omnia quae faciunt post resurrectionem,fugientes mortem et pavorem. Sequitur et nemini quicquamdixerunt:timebantenim.
theLordhadnotgonebeforethemandprepareda way in their hearts and this is what is meantby, "He goeth before you into Galilee, there shallye seeHim,"thatis,thereshallyefindHismembers. Therefollows:"Andtheywentoutquickly,andfled from the sepulchre, for they trembled and were amazed." Theophylact:Thatis,theytrembledbecauseofthe visionofAngels,andwereamazedbecauseofthe Resurrection. Severianus, Chrysologus: The Angel sits on the sepulchre,thewomenflyfromithe,onaccountof his heavenly substance, is confident, that are troubled because of their earthly frame. Hewho cannot die, cannot fear the tomb, but the women both fear from what was then done, and still,as being mortals, fear the sepulchre as mortalsare wont. Pseudo-Jerome: This also is spoken ofthelifeto come, in which grief and groaning will fleeaway. For the women prefigure before the Resurrection allthatistohappentothemaftertheResurrection, namely,theyfleeawayfromdeathandfear.There follows:"Neithersaidtheyanythingtoanyman,for theywereafraid."
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Theophylactus: Aut propter Iudaeos aut timore visionis detentae tacebant hocquod audierant. Augustinus de Cons. Evang: Quaeri autem potest quemadmodum hoc dicat Marcus,cumdicatMatthaeus:etexieruntcito demonumentocumtimoreetgaudiomagno, currentes nuntiare discipulis eius, nisi intelligamus ipsorum Angelorum nemini ausasfuissealiquiddicere,idestrespondere ad ea quae ab illis audierant aut certe custodibusquosiacentesviderunt:namillud gaudiumquodMatthaeuscommemorat,non repugnat timori de quo Marcus dicit: debuimus enim utrumque in illarum animo factum intelligere, etiam si Matthaeus de timore non diceret. Cum vero ipse dicat: exierunt cito de monumento cum timore et gaudio magno, nihil ex hac requaestionis remanerepermittit. Severianus: Signanter etiam dicitur, quod nemini quicquam dixerunt: quia mulieribus audire, non loqui datum est discere,non docere.
Theophylact:EitheronaccountoftheJews,orelse they said nothing because the fear of the vision preventedthem. Augustine,deCon.Evan.,iii,24:Wemayhowever enquire how Mark can say this, when Matthew says, "they departed [p. 340] quickly from the sepulchre with fear and great joy, and didrunto bring His disciples word," [Matt 28:8] unless we understandittomean,thattheydidnotdaretosay awordtoanyoftheAngelsthemselves,thatis,to answerthewordswhichtheyhadspokentothem orelsetotheguardswhomtheysawlyingtherefor thatjoyofwhichMatthewspeaksisnotinconsistent withthefearwhichMarkmentions.Forweoughtto have understood that both feelings were intheir minds,eventhoughMatthewhadnotmentionedthe fear.Butsincehehasalsosaidthattheycameout withfearandgreatjoy,hedoesnotallowroomfor anyquestiontoberaised.
Severianus, Chrysologus: It is said also in a markedmanner,thattheysaidnothingtoanyone, becauseitisthepartofwomentohear,andnotto speak,tolearn,nottoteach.
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Lectio 2 9 , ' . 10 ' : 11 ' . 12 : 13 : . 9.NowwhenJesuswasrisenearlythe firstdayoftheweek,Heappearedfirst to Mary Magdalene, out of whom He had cast seven devils. 10. Andshe wentandtoldthemthathadbeenwith Him, as they mourned and wept. 11. Andthey,whentheyhadheardthatHe was alive, and had been seen ofher, believed not. 12. After that He appeared in another form unto two of them,astheywalked,andwentintothe country. 13. And they went and told it unto the residue: neitherbelievedthey them.
Augustinus de Cons. Evang: Iam post resurrectionem quemadmodum apparuit dominus considerandum est: dicit enim Marcus:surgensautemmaneprimasabbati apparuit primo Mariae Magdalene, dequa eieceratseptemDaemonia.
Augustine, de Con. Evan., iii, 25: Now wemust consider how the Lord appeared after the Resurrection. For Mark says, "Now whenJesus was risen early the first day of the week, He appearedfirsttoMaryMagdalene,outofwhomHe hadcastsevendevils."
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Beda:Haecapparitioquomodoetubifacta sit,Ioannesplenissimedocet.Surrexitautem dominus mane de monumento, in quosero iamfactoeratdepositus,utadimplereturillud Psalmistae:advesperamdemorabiturfletus, etadmatutinumlaetitia. Theophylactus: Vel aliter. Quod dicit surgensIesus,ibipunctadeindedicasmane prima sabbati apparuit primo Mariae Magdalene. Gregorius in Evang: Ut enim Samson media nocte non solum de Gaza exiit,sed etiam portas tulit, sic et redemptornoster ante lucem resurgens non solum liber de Inferno exiit, sed ipsa etiam Inferniclaustra destruxit.DeMariaautemhicMarcusseptem Daemonia eiecta fuisse testatur et quid septem Daemonia, nisi universa vitia significant?Quiaenimseptemdiebusomne tempus comprehenditur, recte septenario numerouniversitasfiguratur. Theophylactus: Septem ergo Daemonia Maria habuit, quae universis vitiisplenafuit. Aut septem Daemonia septem virtutibus spiritus contrarios dicit, ut spiritus absque
Bede: John tells us most fully how and whenthis appearance took place. But the Lord rose inthe morningfromthesepulchreinwhichHehadbeen laidintheevening,thatthosewordsofthePsalm might be fulfilled, "Heaviness may endure for a night,butjoycomethinthemorning."[Ps29:6] Theophyact: Or else put a stop at, "Now when Jesuswasrisen,"andthenread,"earlythefirstday oftheweekHeappeared,"&c.[p.341]
Greg.: For as Samson at midnight not onlyleft Gaza,butalsocarriedawaythegatesofit,soalso our Redeemer rising before the light,didnotonly comeoutfreefromhell,butdestroyedalsothevery gates of hell. Hom. in Evan., 33] But Markhere testifies that seven devils were cast out of Mary andwhatismeantby"sevendevils"saveallvices? forasbysevendaysisunderstoodalltime,soby the number seven [see note d, p.149] awholeis fitlyfigured.
Theophylact:ButMaryhadsevendevils,because she was filled with all vices. Or else, byseven devilsaremeantsevenspiritscontrarytotheseven virtues, as a spirit without fear, withoutwisdom,
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timore, absque sapientia, absqueintellectu, et quaecumque alia donis spiritus sancti opponuntur. Hieronymus: Ei autem de qua eiecerat septem Daemonia, primo ostenditur: quia meretrices et publicani praecedent synagogaminregnumDei,utlatropraecessit apostolos. Beda: In principio etiam mulier inductrix culpae viro fuit nunc quae mortem primo gustavit, resurrectionem primo videt, ne perpetui reatus apud viros opprobrium sustineret et quae viro culpamtransfuderat, transfuditetgratiamnamsequiturillavadens nuntiavithisquicumeofuerant,lugentibuset flentibus. Hieronymus: Flent et lugent qui nondum videruntsednonpostmultumconsolabuntur: beati enim qui lugent nunc, quoniamipsi consolabuntur. Beda: Recte autem haec mulier, quae laetitiam dominicae resurrectionis prima nuntiavit,aseptemDaemonibuscurataesse memoratur,nequisquamdignepoenitensde
without understanding, and whatsoever else is opposedtothegiftsoftheHolyGhost.
Pseudo-Jerome:Again,Heisshewntoher,outof whom He had cast seven devils,becauseharlots and publicans shall go before thesynagogueinto the kingdom of heaven, as the thief reached it beforetheApostles. Bede: In the beginning also woman broughtman intosin,nowshe,whofirsttasteddeath,firstsees theResurrection,lestsheshouldhavetobearthe reproachofperpetualguiltamongstmenandshe whohadbeenthechannelofguilttoman,nowhas becomethefirstchannelofgrace.Foritgoeson: "And she went and told them that had beenwith Himastheymournedandwept." Pseudo-Jerome: They mourn and weep because they had not yet seen, but after a shorttimethey shall receive a consolation. For blessed arethey thatweepnow,fortheyshallbecomforted. Bede:Fitlytooisthiswoman,whowasthefirstto announce the joy of our Lord'sResurrection,said to have been cured of seven devils, lestanyone worthily repenting of his sins should despair of
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admissorum venia desperaret, et ut ubi abundavit peccatum, superabundasse et gratiamonstraretur. Severianus: Nuntiat autem Maria sediam non feminam, sed Ecclesiam gestans: ut suprasicutfeminatacebat,hicinEcclesiaet nuntiet et loquatur. Sequitur et illiaudientes quia viveret, et visus esset ab ea, non crediderunt. Gregorius in Evang: Quod resurrectionem dominicam discipuli tarde crediderunt, non tam illorum infirmitas quam nostra, ut ita dicam, futura firmitas fuit. Ipsa namque resurrectio illis dubitantibus per multa argumenta monstrata est: quae dum nos legentes agnoscimus, quid aliud quamde eorum dubitatione solidamur? Sequiturpost haec autem duobus ex his ambulantibus ostensusestinaliaeffigieeuntibusinvillam. Augustinus de Cons. Evang: De istis duobus, quorum unus erat Cleophas,Lucas totum narrat, sed Marcus hic breviter perstringit. Castellum quippe illud de quo Lucasloquitur,nonabsurdeaccipimusetiam villam potuisse appellari et in codicibus
pardonforwhathehaddone,andthatismightbe shewnthat"wheresinabounded,gracedidmuch moreabound."[Rom5:20] Severianus, Chrysologus: Mary brings thenews, not now as a woman, but in the person ofthe Church,sothat,asabovewomanwassilent,here astheChurchshemightbringtidingsandspeak. There follows: "And they when theyheardthatHe wasaliveandhadbeenseenbyher,believednot." Greg.:Thatthediscipleswereslowinbelievingour Lord'sResurrectionwasnotsomuchaweakness oftheirsasitisourstrength.FortheResurrection itselfthroughtheirdoubtswasmanifestedbymany proofsandwhilstwereadandacknowledgethem, what do we but become firmer through their doubting?Therefollows:"AfterthisHeappearedin [p. 342] another form unto two of them asthey walkedandwenttoafarmhouse."
Augustine:Lukerelatesthewholestoryrespecting these two, one of whom was Cleophas,butMark here touches but slightly upon it. That villageof which Luke speaks may without absurdity be supposedtobewhatisherecalledafarmhouse, andindeedinsomeGreekmanuscriptsitiscalled,
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quidem Graecis magis agrum invenimus quamvillamagriautemnominenoncastella tantum, verum etiam municipia et coloniae solent vocari extra civitatem, quae quasi caputetmaterestceterarum.Quodautemait Marcus, eis in alia effigie dominum apparuisse,hocLucasdicitquodeorumoculi tenebantur,neagnoscerenteum.Oculisenim eorum acciderat aliquid, quod ita manere permissumestusqueadfractionempanis. Severianus: Nemo autem putet Christum sua resurrectione sui vultus effigiem commutasse. Sed mutatur effigies dum efficitur ex mortali immortalis ut hoc sit acquisivisse vultus gloriam, non vultus substantiamperdidisse.Duobusautemvisus est, quia duobus populis, idest gentibus et Iudaeis resurrectionis fides praedicanda monstratur.Sequituretillieuntesnuntiaverunt ceteris nec illis crediderunt. Quod Marcus dicitnuntiaveruntceteris,necilliscrediderunt, cumLucasdicat,quodiamindeloquebantur vere resurrexisse dominum, et Simoni apparuisse, quid intelligendum est, nisi aliquosibifuissequinollentcredere?
the country. But by this name are understoodnot onlyvillages,butalsoboroughsandcountrytowns, becausetheyarewithoutthecity,whichisthehead and mother of all the rest. That which Mark expresses by the Lord's appearance "inanother form,"iswhatLukemeansbysayingthat"theireye were holden that they could not know Him."For somethingwasupontheireyes,whichwasallowed toremainthere,untilthebreakingofbread.
Severianus, Chrysologus: But let noonesuppose that Christ changed the form of His face byHis Resurrection, but the form is changed whenof mortalitbecomesimmortal,sothatthismeansthat Hegainedagloriouscountenance,notthatHelost the substance of His countenance. But Hewas seenoftwobecausefaithintheResurrectionisto bepreachedandshewntotwopeople,thatis,the Gentiles and the Jews. There follows: "Andthey wentandtoldituntotheresidue,neitherbelieved theythem."Howarewetounderstandthewordsof MarkcomparedwiththeaccountofLuke,thatthey then said, "The Lord hath risen indeed, andhath appeared unto Simon," [Luke 24:34] if wedonot supposethatthereweresometherewhowouldnot believe? Theophylact:Forhedoesnotsaythisoftheeleven,
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Theophylactus: Non enim de undecim

apostolis hoc dicit, sed de quibusdamaliis quosceterosnominat. Hieronymus:Mysticeautemintelligitur,quod fides hic laborat agens activam vitam,illic contemplativasecuravisioneregnathicper speculumcontuemurimaginem,illicfaciead faciem videbimus veritatem: unde ambulantibus, idest laborantibus, ostensus est in alia effigie et nuntiantibus non est creditum, dum, sicut Moyses, videruntquod non sufficiebat ei, qui dicit: ostendemihi temetipsum: oblitus enim carnis suae, postulatinvitaistaquodsperamusinfutura.
butofsomeothers,whomHecallstheresidue.
Pseudo-Jerome: But in a mystic sense we may understand that faith here labours, leading the active life, but there it reigns secure in the contemplative vision. Here we see His face throughaglass,thereweshallseethetruthfaceto face, wherefore He was shewn to them as they were walking, that is, labouring, in anotherform. Andwhenitwastold,thedisciplesdidnotbelieve, becausetheysaw,likeMoses,thatwhichwasnot enough for them, for he said, "ShewmeThyself" [Ex33:18]forgettinghisflesh,hepraysinthislife forthatwhichwehopeforinthelifetocome.
Lectio 3 14 [] , . 15 , . 16
14. Afterward He appeared unto the elevenasthey[p.343]satatmeat,and upbraided them with their unbeliefand hardness of heart, because they believednotthemwhichhadseenHim after He was risen. 15. And Hesaid untothem,"Goyeintoalltheworld,and preach the Gospel to every creature." 16. "He that believeth and is baptized
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, . 17 : , , 18 [ ] , , .
shallbesavedbuthethatbelievednot shallbedamned."17."Andthesesigns shall follow them that believe InMy name shall they cast out devilsthey shall speak with new tongues" 18. "Theyshalltakeupserpentsandifthey drink any deadly thing, it shall not hurt them they shall lay hands on thesick, andtheyshallrecover."
Glossa: Completurus evangelicam narrationem Marcus, novissimam apparitionem, qua Christus post resurrectionem discipulis apparuit, commemorat, dicens novissime autem recumbentibusillisundecimapparuit. Gregorius in Evang:Notandumautemquid Lucasinactibusreferatdicens:convescens praecepit eis ab Hierosolymis ne discederent et post pauca: videntibusillis elevatus est. Comedit enim et ascendit,ut videlicet per effectum comestionis veritas
Gloss: Mark, when about to finish his Gospel, relates the last appearance of our Lord toHis disciples after His Resurrection, saying, "For the lasttimeHeappeareduntotheelevenastheysat atmeat."
Greg.: We should observe that Luke says in the Acts,"AsHewaseatingwiththem[convescens]He commanded that they should not depart from Jerusalem,"[Acts1:4]andshortlyafterwards,"while they beheld He was taken up." [Acts 1:9] ForHe ate, and then ascended, that by the actofeating,
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patesceret carnis: unde et hic dicitur,quod recumbentibusillisnovissimeapparuit.
thetruthofthefleshmightbedeclared.Whereforeit isalsoheresaidthat"Heappearedtothemforthe lasttimeastheysatatmeat." Pseudo-Jerome: But He appeared when allthe eleven were together, that all might bewitnesses, andrelatetoallmenwhattheyhadseenandheard in common. It goes on: "And upbraidedthemwith theirunbeliefandhardnessofheart,becausethey believed not them who had seen Him after His Resurrection." Augustine:Buthowwasthisdone"thelasttime?" The last occasion on which the Apostles sawthe Lord upon earth happened forty days after the Resurrection but would He then haveupbraided them for not believing those who had seenHim risen,whentheythemselveshadsooftenseenHim afterHisResurrection?Itremainsthereforethatwe shouldunderstandthatMarkwishedtosayitinfew words,andsaid"forthelasttime,"becauseitwas the last time that He shewed Himself thatday,as night was coming on, when the [p. 344]disciples returnedfromthecountryintoJerusalem,andfound, as Luke says, [Luke 24:33] the eleven and those whowerewiththem,speakingtogetherconcerning theResurrectionofourLord.Butthereweresome there who did not believe when thesethenwere sitting at meat, (as Mark says,) and werestill
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Hieronymus: Apparuit autem undecim simul congregatis, ut omnes testes sint,et enarrentomnibusquodcommuniterviderunt et audierunt. Sequitur et exprobravit incredulitatem eorum, et duritiam cordis: quia his qui viderant eum resurrexisse,non crediderunt. Augustinus de Cons. Evang: Quomodo autem novissime hoc factum est? Novissimumquippeilludestquoddominum in terra apostoli viderunt, quod factumest quadragesimadiepostresurrectionemeius. Numquidnamtuncexprobraturuserat,quod non credidissent eis qui eum viderant resurrexisse, quando iam et ipsi post resurrectionem toties eum viderant? Restat igitur ut intelligamus, nunc Marcumbreviter commemorare voluisse, et iam dixisse novissime,quiaipsodiehocnovissimumfuit iam incipiente nocturno tempore, posteaquamdiscipulidecastelloredieruntin Ierusalem, et invenerunt, sicut dicit Lucas, undecim, et qui cum illis erantcolloquentes deresurrectionedomini.Sederantibiutique
noncredentes.Hisergo,sicutMarcusdicit, discumbentibus, et adhuc inde, sicutdicit Lucas, loquentibus, stetit in medio eorum dominus,etaitillis:paxvobis,sicutLucaset Ioannes dicunt. Verbis itaque domini, quae tunc eum locutum esse discipulis, Lucas Ioannesque dixerunt, interponitur et illa exprobratiodequaMarcushicdicit.Sedhoc rursus movet: quomodo discumbentibus undecim, dicit apparuisse Marcus, si illud tempus est diei dominici iam noctis initio cumaperteIoannesdicatnoncumeisfuisse Thomam, quem credimus exiisse inde antequam dominus ad eos intraret, posteaquam illi duo redeuntes decastello cumipsisundecimcollocutisunt,sicutapud Lucam invenitur. Sed Lucas in sua narrationedatlocumquopossitintelligi,dum haec loquerentur, prius inde exiisse Thomam, et postea dominum intrasse. Marcus autem qui dicit novissime discumbentibusillisundecimapparuit,etiam Thomam illic fuisse cogit fateri: nisi forte quamvisunoabsente,undecimtamenvoluit appellare, quia eadem tunc apostolica societas hoc numero nuncupabatur, antequam Mathias in locum Iudae subrogaretur.Autsihocdurumestaccipere, illud accipiamus, post multas demonstrationes eius, eum novissime
speaking,(asLukerelates,)"TheLordstoodinthe midstofthem,andsaithuntothem,Peacebeunto you"[Luke24:36]asLukeandJohn[John20:19] say. The rebuke therefore which Mark here mentions must have been amongst those words, whichLukeandJohnsay,thattheLordatthattime spoke to the disciples. But another questionis raised,howMarksaysthatHeappearedwhenthe elevensatatmeat,ifthetimewasthefirstpartof thenightontheLord'sday,whenJohnplainlysays that Thomas was not with them, who, webelieve, had gone out, before the Lord came in tothem, after those two had returned from the village,and spoken with the eleven, as we find in Luke's Gospel. But Luke in his relation leaves roomfor supposing that Thomas went out first, whilethey spoke these things, and that the Lordentered afterwardsMarkhoweverfromhissaying,"forthe lasttimeHeappearedtotheelevenastheysatat meat," forces us to believe that he was there, unlessindeed,thoughoneofthemwasabsent,he chose to call them, the eleven, because the company of the Apostles was then called bythis number,beforeMatthiaswaschosenintotheplace ofJudas.Orifthisbeaharshwayofunderstanding it, let us understand that it means that aftermany appearances,HeshewedHimselfforthelasttime, thatis,onthefortiethday,totheApostles,asthey satatmeat,andthatsinceHewasabouttoascend fromthem,Heratherwishedonthatdaytoreprove
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demonstrationes eius, eum novissime recumbentibus undecim apparuisse, idest ipsaquadragesimadie.Etquoniamiamerat abeisascensurusincaelum,hoceisillodie magis exprobrare voluisse, quia his qui audieranteumresurrexisse,noncrediderant, antequamipsieumviderentcumutiquepost ascensionem suam praedicantibus Evangeliumetiamgentesquaenonviderunt fuerant crediturae: post illam quippe exprobrationemaitidemMarcus:etdixiteis: euntes in mundum universum et infra:qui vero non crediderit, condemnabitur. Hoc ergopraedicaturi,nonneipsiprimitusfuerant obiurgandi, qui antequam dominum vidissent, non crediderunt eis quibus prius apparuisset? Gregorius in Evang: Idcirco etiam tunc dominus discipulos increpavit cum corporaliterreliquit,utverbaquaerecedens diceret, in corde audientium arctius impressaremanerent. Hieronymus: Exprobrat autem incredulitatem, ut succedat credulitas: exprobrat duritiam cordis lapidei, ut succedatcorcarneumcaritateplenum.
fromthem,Heratherwishedonthatdaytoreprove them for not having believed those whohadseen HimrisenbeforeseeingHimthemselves,because after His ascension even the Gentiles ontheir preachingweretobelieveaGospel,whichtheyhad notseen.AndsothesameMarkimmediatelyafter that rebuke says, "And He said unto them,Goye into all the world, and preach the Gospeltoevery creature." And lower down, "He that believethnot shall be condemned." Since then they were to preach this, were not they themselves to befirst rebuked, because before they saw the Lordthey had not believed those to whom He had first appeared?[p.345]
Greg.: Another reason also why ourLordrebuked His disciples, when He left them as to Hisbodily presence,was,thatthewordswhichHespokeon leavingthemmightremainmoredeeplyimpressed upontheheartsofHishearers. Pseudo-Jerome:ButHerebukestheirwantoffaith, that faith might take its place He rebukes the hardness of their stony heart, thatthefleshyheart, fulloflove,mighttakeitsplace.
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Gregorius: Increpata igitur eorum duritia, quid admonendo dicat audiamus sequitur enim euntes in mundum universum, praedicate Evangelium omni creaturae. Omnis creaturae nomine significaturhomo: omnis enim creaturae aliquid habet homo habet namque commune esse cum lapidibus,viverecumarboribus,sentirecum animalibus, intelligere cum Angelis. Omni enimcreaturaepraedicaturEvangelium,cum soli homini praedicatur quia ille videlicet docetur,propterqueminterracunctacreata sunt, et a quo omnia per quamdam similitudinem aliena non sunt. Potest etiam omnis creaturae nomine omnis natio gentium designari: ante enim dictumfuerat: in viam gentium ne abieritis nunc autem dicitur praedicate Evangelium omni creaturae ut scilicet prius a Iudaea apostolorumrepulsapraedicatio,tuncnobis in adiutorium fieret, cum hanc illa ad damnationis suae testimonium superbe repulisset. Theophylactus: Vel omni creaturae,idest credenti et non credenti. Sequitur qui credideritetbaptizatusfuerit,salvuserit.Non enim sufficit credere: nam qui credit et nondum est baptizatus, sed catechumenus,
Greg.: After rebuking the hardness oftheirhearts, let us hear the words of advicewhichHespeaks. Foritgoeson:"Goyeintoalltheworld,andpreach theGospeltoeverycreature."Everymanmustbe understood by "every creature" for man partakes somethingofeverycreatureshehasexistenceas have stones, life as trees, feeling as animals, understanding as have Angels. For the Gospelis preached to every creature, because Heistaught by it, for whose sake all are created, whom all things are in some way like, and from whom therefore they are not alien. By thenameofevery creature also every nation of the Gentilesmaybe meant.Forithadbeensaidbefore,"Gonotintothe wayoftheGentiles."[Matt10:5]Butnowitissaid, "PreachtheGospeltoeverycreature,"sothatthe preachingoftheApostleswhichwasthrustasideby Judaea, might be an assistance to us, since Judaeahadhaughtilyrejectedit,thuswitnessingto herowndamnation.
Theophylact: Or else to every creature, thatis, whether believing or unbelieving. It goes on:"He thatbelievethandisbaptizedshallbesaved."Forit isnotenoughtobelieve,forhewhobelievethandis not baptized, but is a catechumen, has notyet
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nondumestperfectesalutemadeptus. Gregorius: Fortasse autem unusquisque apud semetipsum dicat: ego iamcredidi, salvus ero. Verum dicit, si fidem operibus teneat. Vera etenim fides est quae inhoc quod verbis dicit, operibus noncontradicit. Sequitur qui vero non crediderit, condemnabitur. Beda:Quidadhuchicdicemusdeparvulis, qui per aetatem adhuc crederenonvalent? Nam de maioribus nulla quaestio est. In Ecclesia enim salvatoris per alios parvuli credunt, sicut ex aliis ea quae illis in Baptismo peccata remittuntur pertraxerunt. Sequitur signa autem eos qui crediderint, haec sequentur: in nomine meoDaemonia eicient, linguis loquentur novis, serpentes tollent. Theophylactus: Hoc est, dispergent intellectuales, sicut illud Lucae: calcabitis super serpentes et scorpiones, intellectualiter intelligitur. Potest autem intelligi de sensibilibus serpentibus, sicut etiam Paulus a vipera nullum habuit nocumentum.Sequituretsimortiferumquid
attainedtoperfectsalvation. Greg.:Butperhapssomeonemaysayinhimself,I have already believed, I shall be saved.Hesays whatistrue,ifhekeepshisfaithbyworksforthatis atruefaith,whichdoesnotcontradictbyitsdeeds what it says in words. There follows: "But he that believethnotshallbedamned."
Bede:Whatshallwesayhereaboutinfants,whoby reason of their age cannot yet believe for asto older persons there is no question. In the Church then of our Saviour, children believe byothers,as also they drew from others the sins which are remittedtotheminbaptism.Itgoeson:"Andthese signs shall follow them that believe In Myname shalltheycastoutdevilstheyshallspeakwithnew tongues[p.346]theyshalltakeupserpents."
Theophlyact:Thatis,theyshallscatterbeforethem serpents, whether intellectual or sensible, as itis said, Ye shall tread upon serpentsandscorpions, [Luke 10:19] which is understood spiritually.Butit may also mean sensible serpents, as whenPaul receivednohurtfromtheviper.Therefollows:"And iftheydrinkanydeadlything,itshallnothurtthem."
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biberint,noneisnocebit.Multataliafactain historiis legimus: multos namque venena bibita Christi munita signaculo laedere non valebant. Sequitur super aegros manus imponent,etbenehabebunt. Gregorius in Evang: Numquid autemquia ista signa non facimus, minime credimus? Sed haec necessaria in exordioEcclesiae fuerunt ut enim fides cresceretcredentium, miraculis fuit nutrienda: quia et nos cum arbusta plantamus, tamdiu eis aquam fundimus, quousque ea in terraconvaluisse videamus at si semel radicem fixerint,a rigando cessamus. Habemus de his signis atque virtutibus quae adhuc subtilius considerare debeamus. Sancta quippe Ecclesiaquotidiespiritualiterfacitquodtunc per apostolos corporaliter faciebat: nam sacerdoteseiuscumperexorcismigratiam manum credentibus imponunt et habitare malignos spiritus in eorum mentibus contradicunt, quid aliud faciunt, nisi Daemonia eiciunt? Et fideles quique, qui iam saecularia verba derelinquunt, sancta autem mysteria insonant, linguis loquuntur novis: qui dum bonis suis exhortationibus malitiam de alienis cordibus auferunt, serpentes tollunt et dum pestiferas
We read of many such cases in history,formany persons have drank poison unhurt, by guarding themselveswiththesignofChrist.Itgoeson:"They shalllayhandsonthesick,andtheyshallrecover."
Greg.:Arewethenwithoutfaithbecausewecannot do these signs? Nay, but these things were necessary in the beginning of the Church,forthe faithofbelieverswastobenourishedbymiracles, thatitmightincrease.Thuswealso,whenweplant groves,strongintheearthbutwhenoncetheyhave firmlyfixedtheirroots,weleaveoffirrigatingthem. Thesesignsandmiracleshaveotherthingswhich we ought to consider more minutely. For Holy Church does every day in spirit what thenthe Apostles did in body for when her Priests bythe graceofexorcismlaytheirhandsonbelievers,and forbidtheevilspiritstodwellintheirminds,whatdo they,butcastoutdevils?Andthefaithfulwhohave left earthly words, and whose tongues soundforth the Holy Mysteries, speak a new languagethey whobytheirgoodwarningstakeawayevilfromthe hearts of others, take up serpents andwhenthey are hearing words of pestilentpersuasion,without beingatalldrawnasidetoevildoing,theydrinka deadly thing, but it will never hurt themwhenever they see their neighbours growing weak ingood works,andbytheirgoodexamplestrengthentheir
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suasiones audiunt, sed tamen ad operationem pravam minime pertrahuntur, mortiferum est quod bibunt sed noneis nocebit qui, quoties proximos suosinbono opere infirmari conspiciunt, dum exemplo suae operationis illorum vitam roborant, super aegros manus imponunt ut bene habeant. Quae nimirum miracula tanto maiorasuntquantospiritualia,etquantoper haecnoncorpora,sedanimaesuscitantur.
life,theylaytheirhandsonthesick,thattheymay recover. And all these miracles are greater in proportionastheyarespiritual,andbythemsouls andnotbodiesareraised.
Lectio 4 19 . 20 , . 19.SothenaftertheLordhadspoken unto them, He was received upinto heaven, and sat on the right handof God. 20. And they went forth, and preached every where, [p. 347] the Lord working with them, and confirming the word with signs following.Amen.
Hieronymus: Dominus Iesus, qui de caelo descenderat ad liberandam infirmitatis

Pseudo-Jerome: The Lord Jesus, who had descendedfromheaventogivelibertytoourweak

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nostrae naturam, ipse etiam super caelos ascendit unde dicitur et dominus quidem Iesus postquam locutus est eis,assumptus estincaelum. Augustinus de Cons. Evang: In quo satis videtur ostendere novissimum cum illis in terra praemissum habuisse sermonem, quamvis non omnimodo ad id coarctari videatur:nonenimait:postquamhaeclocutus est eis unde admittit, sinecessitascogeret, nonillamfuissenovissimamlocutionem,sed adomniaquaecumeisomnibusillisdiebus locutusest,possepertinerequoddictumest: postquam locutus est eis, assumptus estin caelum. Sed quia ea quae supra diximus, magissuadentnovissimumdiemfuisse,ideo post praemissam locutionem quam Marcus commemoravit, adiunctis etiam illis verbis quaecommemoranturinactibusapostolorum, credendumestassumptumessedominumin caelum. Gregorius in Evang: In veteri testamento cognovimus quod Elias sit raptusincaelum. Sed aliud est caelum aethereum, aliud caelum aereum. Caelum quippe aereum terraeestproximum.Incaelumitaqueaereum Eliassublevatusest,utinsecretamquamdam
nature,Himselfalsoascendedabovetheheavens wherefore it is said, "So then after the Lordhad spoken unto them, He was received up into heaven." Augustine: By which words He seems toshew clearly enough that the foregoing discoursewas thelastthatHespaketothemuponearth,thoughit doesnotappeartobindusdownaltogethertothis opinion. For He does not say, After Hehadthus spoken unto them, wherefore it admits ofbeing understood not as if that was the lastdiscourse, butthatthewordswhicharehereused,"Afterthe Lordhadspokenuntothem,Hewasreceivedinto heaven,"mightbelongtoallHisotherdiscourses. But since the arguments which we have used above make us rather suppose that thiswasthe last time, therefore we ought to believethatafter these words, together with those which are recorded in the Acts of the Apostles, ourLord ascendedintoheaven.
Greg.: We have seen in the Old Testamentthat Elias was taken up into heaven. Buttheethereal heaven is one thing, the aerial is another.The aerial heaven is nearer the earth, Eliasthenwas raised into the aerial heaven, that he mightbe carriedoffsuddenlyintosomesecretregionofthe
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regionem terrae repente duceretur, ubi in magna iam carnis et spiritus quieteviveret, quoadusqueadfinemmundiredeat,etmortis debitum solvat. Notandum quoque est,quod Elias in curru legitur ascendisse, utvidelicet aperte illis demonstraretur, quia homopurus adiutorioindigebatalieno.Redemptorautem noster non curru, non Angelis sublevatus legitur: quia qui fecerat omnia, super omnia sua virtute ferebatur. Considerandum vero nobis est, quod Marcus subdit et sedeta dextris Dei cum Stephanus dicat: video caelos apertos et filium hominis stantema dextris Dei. Sed sedere iudicantisest,stare veropugnantisveladiuvantis.Stephanusergo in laboris certamine positus stantem vidit, quem adiutorem habuit sed hunc post assumptionemMarcussederedescribit,quia postassumptionissuaegloriamiudexinfine videbitur. Augustinus de symbolo: Sessionemigitur istam non accipiamus, quasi sit inhumanis membris positus tamquam pater sedeat in sinistra,etfiliussedeatadextrissedipsam dexteram intelligimus potestatem quam accepitillehomoaDeo,utveniatiudicaturus qui primo venerat iudicandus. Sedere enim habitare intelligitur quomodo dicimus de
earth,theretoliveingreatcalmnessofbodyand spirit,untilhereturnsattheendoftheworld,topay thedebtofdeath.WemayalsoobservethatElias mounted up in a chariot, that by this theymight understand that a mere man requires helpfrom without. But our Redeemer, as we read,wasnot carriedupbyachariot,notbyangels,becauseHe whohadmadeallthingswasborneoverallbyHis own power. We must also consider whatMark subjoins,"AndsatattherighthandofGod,"since Stephensays,"Iseetheheavensopened,andthe Son of Man standing at the right hand ofGod." Now sitting is the attitude of ajudge,standingof one fighting or helping. Therefore Stephen,when toilinginthecontest,sawHimstanding,whomhe hadforhishelperbutMarkdescribes[p.348]Him as sitting after His assumption into heaven, becauseafterthegloryofHisassumption,Hewill intheendbeseenasajudge.
Augustine, de Symbolic, 7: Let us not therefore understandthissittingasthoughHewereplaced there in human limbs, as if the Father satonthe left,theSonontheright,butbytherighthanditself we understand the power which He as man receivedfromGod,thatHeshouldcometojudge, whofirsthadcometobejudged.Forbysittingwe expresshabitation,aswesayofaperson,hesat
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quocumque homine: in illa patria sedit per tresannos,sicergocreditehabitareChristum in dextera Dei patris. Beatus enim est, et habitat in beatitudine, quae dextera patris vocatur:ibienimomnisdexteraest,quianulla est ibi miseria. Sequitur illi autemprofecti praedicaverunt ubique, domino cooperante, etsermonemconfirmantesequentibussignis.
himselfdowninthatcountryformanyyearsinthis way then believe that Christ dwells at theright hand of God the Father. For He isblessedand dwells in blessedness, which is called theright handoftheFatherforallisrighthandthere,since thereisnomisery.Itgoeson:"Andtheywentforth andpreachedeverywhere,theLordworkingwith them, and confirming the word with signs and wonders." Bede: Observe that in proportion asMarkbegan hishistorylater,sohemakesitreachinwritingto more distant times, for he began from the commencementofthepreachingoftheGospelby John,andhereachesinhisnarrativethosetimes inwhichtheApostlessowedthesamewordofthe Gospelthroughouttheworld.
Beda: Nota, quod Marcus Evangelista Evangelium suum quanto inchoavit tardius, tanto in longinquiora tempora scribendo porrexit: ab initio enim evangelicae praedicationis quod a Ioanne factum est, coepit, et ad illud usque tempusnarrando pervenitquoapostoliidemEvangeliiverbum pertotumorbemseminaverunt. Gregorius:Quidauteminhisconsiderandum est nisi quod praeceptum obedientia, obedientiam vero signa secuta sunt? Praeceperat enim dominus: euntes in mundum universum, praedicate Evangelium et in actibus: eritis mihi testes usquead extremumterrae. Augustinus ad Hesychium: Quo autem
Greg.: But what should we consider in these words, if it be not that obedience follows the precept and signs follow the obedience?Forthe Lordhadcommandedthem,"Gointoalltheworld preachingtheGospel,"and,Yeshallbewitnesses evenuntotheendsoftheearth.
Augustine,Epist.,CXCIX[199],12:Buthowwas
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pacto ab apostolis est praedicatio ista completa,quandousqueadhucsuntgentesin quibus modo coepit, et in quibus nondum coepitimpleri?Nonutiquehocadominosic mandatum est apostolis, tamquam ipsisoli, quibus tunc loquebatur, tantum munusfuerint impleturi sed sicut eis solis videturdixisse: ecce ego vobiscum sum usque ad consummationem saeculi: quod tamen eum universae Ecclesiae promisisse, quae, aliis morientibus, aliis nascentibus, hic usquein saeculiconsummationemfuturaest,quisnon intelligat? Theophylactus:Sciendumestautemethic, quod sermo per opera confirmatur, sicut in apostolis tunc operationes confirmabant sermonem,sequentibussignis.Fiatautem,o Christe, ut nostri sermones quos devirtute dicimus, per opera confirmentur et actusut tandem simus perfecti te cooperante in omnibusverbisetoperibus:quiatedecetet sermonumetoperumgloria.Amen.
this preaching fulfilled by the Apostles,[Acts1:8] since there are many nations in which ithasjust begun,andothersinwhichithasnotyetbegunto befulfilled?Trulythenthispreceptwasnotsolaid upon the Apostles by our Lord, as thoughthey alone to whom He then spoke were to fulfilso great a charge in the same way as He says, "Behold,Iamwithyoualways,evenuntotheendof theworld,"apparentlytothemalonebutwhodoes not understand that the promise is made tothe Catholic Church, which though some aredying, othersareborn,shallbehereuntotheendofthe world? Theophylact:Butwemustalsoknowfromthisthat words are confirmed by deeds as then, in the Apostles, works confirmed their words, for signs followed. Grant then, O [p. 349] Christ, thatthe goodwordswhichwespeakmaybeconfirmedby worksanddeeds,sothatatthelast,Thouworking withusinwordandindeed,wemaybeperfect,for Thine as is fitting is the glory both of wordand deed.Amen.
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Catena Aurea - MARK

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Thomas Aquinas, Catena Aurea (Golden Chain)

*9* *10* *11* *12* *13* *14* *15* *16*

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antiqua dilectio, amoris affectum in offerentis munerecomprehendat.

Gloss: Isaiah foretold the calling of thegentiles andthecauseoftheirsalvation,saying:MyGod hasbeenmystrengthetc.

JeromeonIsaiah:ThesewordsshowthatChrist iscalledaservant,inthathewasformedfroma womb.For,beforethesewords,itissaid:Thus saystheLord,formingmefromthewombashis servant.ItwasthewilloftheFatherthatthevery wickedvinedressersshouldreceivethesonwho wassent.SoChrististellinghisdisciplesabout

Bede: Note that the Holy Evangelists had

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Jerome:Hierom.adPammach,Epist57:Butthisis not written in Isaiah, but in Malachi, the lastofthe twelveprophets.

Jerome:ByMalachi,therefore,thevoiceoftheHoly Spirit resounds to the Father concerning theSon,

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Hieronymus: Per Ioannem autem sicutper amicumsponsiinducitursponsaadChristum, sicutperpuerumRebeccaadIsaacunde

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baptism,wearewashedinthefountoflife,tothe remissionofoursins,butalsodailybythegrace of the same Spirit we are inflamed, todothose thingswhichpleaseGod.

Wherefore he hath shewn us in his narrative Jesus comingfromNazareth,saying,"Anditcametopassin thosedays,&c."

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Chrysostomus: Marcus Matthaeuminordine

Pseudo-Chrys., vict. Ant. Cat. in Marc.:Sincethen thetimewasfulfilled,"whenthefulnessoftimeswas come,andGodsentHisson,"itwasfittingthatthe

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Glossa: Posita praedicatione Christiad turbas, agit Evangelista de vocatione

discipulorum, quos fecit praedicationisministrosunde

Sequitur et praeteriens secus mare Galilaeae, vidit Simonem, et Andream fratremeius.

Bede,inMarc.,1,6:Nowfishersandunletteredmen aresenttopreach,thatthefaithofbelieversmightbe thoughttolieinthepowerofGod,notineloquenceor inlearning.

Itgoeson,"Andtheuncleanspirittearinghim,&c." Forbecausethemanspokeasoneinhissenses andutteredhiswordswithdiscretion,lestitshould

andutteredhiswordswithdiscretion,lestitshould bethoughtthatheputtogetherhiswordsnotfrom thedevilbutoutofhisownheart,Hepermittedthe mantobetornbythedevil,thatHemightshewthat itwasthedevilwhospoke.

Beda: Primo debuit lingua serpentina,ne

Bede, in Marc., 1, 7: First, it was right that the

There follows, "and He healed many thatwerevexed

Bede:For,Himwhomthedevilhadknownasaman, wearied by His forty days' fast, withoutbeingableby

Bede:Again,inamysticalsense,thesettingofthesun signifies the passion of Him, who said, "AslongasI amintheworld,Iamthelightoftheworld."[John9:5]

dispensationem, et Dei patris bonam voluntatemdefiliiincarnatione.

Theophylact: For he said not, If thou wilt, prayunto God,but,"IfThouwilt,"asthinkingHimveryGod.

Bede:Moreover,hedoubtedofthewilloftheLord, not as disbelieving His compassion, but, as consciousofhisownfilth,hedidnotpresume.

Bede: Another reason why He touchedhim,wasto provedthatHecouldnotbedefiled,whofreeothers frompollution.Atthesametimeitisremarkable,that HehealedinthewayinwhichHehadbeenbegged

Bede,inMarc.,i,10:Evenafterworkingamiraclein thatcity,theLordretiresintothedesert,toshewthat Helovesbestaquietlife,andonefarremovedfrom

Caput 2 Lectio 1 1 ' . 2 , . 3 . 4 , . 5 , , . 6

Gospel of Mark, Chapter 2[p.37]

themthegraceofHispresence,bywhicheventhey may be made spiritual. After the desert, theLord returnsintothecity.

Bede: It may indeed be seen how mucheach

Beda:Fitigiturcarnalesignum,utprobetur spiritualequamquameiusdemvirtutissitet corporisetanimaevitiadimittereunde

Theophylact: But the Pharisees blamethis,making themselvespure.Whencetherefollows:"Andwhen theScribesandPhariseessawHimeat,&c."

19 , ' ' : 20 ' , . 21 : , ' , . 22 : , , , .

It goes on "And Jesus said unto them, Canthe children,&c."

the Son of man is Lord also of the sabbath."

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Beda: Item per sata ambulant cum

Gospel of Mark, Chapter 3[p.54]

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