Catena aurea : commentary on the four Gospels, collected out of the works of the fathers

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COMMENTARY

FOUE GOSPELS,

COLLECTED ODT OF THE

WORKS OF THE FATHERS

S. THOMAS AQUINAS.

VOL. III. PART I.
ST. LUKE.

OXFORD,

JOHN HENRY PARKER;

J. G. F. AND J. RIVINGTON, LONDON.

MDCCCXLIII.

n.vx rr,!;, mi ;. i in, u.sFor.u,

ADVERTISEMENT.

The following Compilation not being admissible into the
Library of the Fathers from the date of some few of the
authors introduced into it, the Editors of the latter work
have been led to publish it in a separate form, being assured
that those who have subscribed to their Translations of the
entire Treatises of the ancient Catholic divines, will not feel
less interest, or find less benefit, in the use of so very
judicious and beautiful a selection from them. The Editors
refer to the Preface for some account of the natural and
characteristic excellences of the work, which will be found
as useful in the private study of the Gospels, as it is well
adapted for family reading, and full of thought for those who
are engaged in religious instruction.

Oxford, May 6, 1841,

PREFACE.

The Catena on St. Luke differs from those on the three
other Gospels, in its more frequent citations from the Greek
writers. For besides the Commentaries of S. Ambrose and
Bede, and certain Homihes of S. Augustine and Gregory,
there seems to have been no other Latin work on St. Luke's
Gospel which St. Thomas could have used. How far he
was himself acquainted with Greek, it seems difficult to
determine; but from the expression feci iransferri, in his
preface to the three later Gospels, it has been supposed, that
for this part of his work he employed others to make trans-
lations for him from the Greek writers, which he afterwards
inserted in his Catena, not always (as he says himself) giving
the very words, but frequently only the sense of the passage.
From the ignorance of the Greek language at that time, it
was not to be supposed that these translations would be free
from error; and when we couple with this the carelessness
of transcribers, we cannot be surprised that in course of time
the text of the Catena should have become very corrupt, and
the sense of whole passages, but particularly the names of their
authors, involved in great doubt and obscurity. The mistakes
on this latter point Nicolai thinks were chiefly owing to the
abbreviated form and character in which the names were writ-
ten, so that one name was often put for another, from its
similarity; as Theophilus for Theophylact; while others were
altogether omitted. In Nicolai's edition, however, (which has

VIU PREFACE.

been followed in the present volume,) very great corrections
were made, for which, as the original works of most of
the Greek writers quoted by S. Thomas no longer exist, he
was chiefly indebted to the Greek Catena). By their assist-
ance not only was the text carefully restored and amended
from the original Greek, but the references verified afresh,
and many for the first time supplied.

It may here then perhaps be useful to give first some account
of the Catenae used by Nicolai, and others which have been
referred to in the following translation ; next to mention those
Fathers whose names are cited in St. Thomas, but their works
from which his extracts are taken are either not to be found
at all, or at least only fragments of them, in the published
editions j and after them a number of inferior writers whom
St. Thomas had included under the general title of Grascus,
but whose names have now been furnished from the Greek
CatensB.

(1.) The Catena of most use to Nicolai was one formerly in
the Mazarin, now in the Royal Library at Paris, (Montf. MSS.
p. 1339.) It is said to be of the 13th century, and is com-
piled from fifty-six Fathers, whose names are clearly marked.
But it embraces only the twelve first chapters of St. Luke.
For the twelve latter he employed Corderius ; but it is much
to be regretted that he had not possessed the remainder of
the Mazarin MSS. which seems to be existing in the Vatican
from the description Maii gives of a fragment he discovered
there ; and Montfaucon says of the former part, that not the
sixth part of it is contained in Corderius. Besides, Corderius
is not at all to be trusted as to the names of authors, as
may be seen from Maii " and Lambecius *".

Maii has published a considerable part of another Catena,
in his ninth vol. Vet. Script. Its date is very near the end

• Maii 6th vol. Scriptores Classic), ^ Com. Bibl. Cetsar. Vindob. vol. iii.
p. 15—17. p. 163.

PREFACE. IX

of the 11th century, and it is entitled, cerro t% IxKoyrjg too
N<x>]Tou Xsppctiv. He ascribes the first Catena to the same author,
and a similar title is prefixed to a MS, in the Coislin Librarj',
(Bibl. Coisl. No. 201.) of a later date, and containing a Catena
on St. Luke of sixty-two Fathers. Tliese three Catenae,
though differing in date, yet very similar in the names and
number of the authors cited, must all be traced to the same
source. Nor does there seem any reason why they should
not be successive copies, only increased as time went on, of
the original. MS. of Nicetas, whose name they bear. Nicetas
flourished about 1077. He was at first Deacon at Constan-
tinople, then Bishop of Serrae in Macedonia, afterwards Arch-
bishop of Heraclea in Thrace. He is proved by Wolf (De
Catenis) to have been the author of a Catena on Job, generally
assigned to Olympiodorus ; and Lambecius (v, 63. iii. 81.)
describes a Catena of his on the Psalms. That published
by Possinus on St. Matthew, from a MS. in the Library of the
Elector of Bavaria, contains extracts fi-om thirty Fathers, with
a prologue and several expositions under the name of Nicetas.
It seems very probable then that Nicetas was the author of a
new class of Catenae, far exceeding in size and completeness
those which previously existed. For among a great number
of MSS. Catenae on the Gospels in the Paris, Venice, and
Vienna Libraries, which bear date of the 10th or 11th cen-
turies, there are scarcely any which number more than twelve
Fathers, none certainly which approach to the extent of those
above mentioned.

Of the MSS. Catenae on St. Luke, of this date, some have
the title prefixed to them, " From Chrysostom and other
Fathers." Some again bear the names of Cyril and Origen,
but by far the greater number, particularly in the Paris
Library, are ascribed to Titus Bostrensis. It is however
quite plain, that the Titus Bostrensis, who flourished under
Julian in the fourth century, could not have been the

X PREFACK.

author of a Catena containing extracts from the works of
Cyril, Chrysostoni, and Isidore of Peleusium, who all lived some
time later. Combefis (Bibl. Concion. Rec. Auct. p. 49.)
thinks that this Titus wrote Commentaries on the Gospels
of which only fragments remain, and also the four books
ascribed to hira against the Manicheans ; but that there
was a later writer of the same name, perhaps in the 6th
century, who was the author of this Catena, and of the
Commentary published under the name of Titus in the
Bibl. Pat. For he says that there exist, in a MS. Catena on
St. Matthew, passages assigned to Titus, which are not in
that on St. Luke, and are very far superior to it. And these he
conceives to belong to the elder Titus. It seems however most
probable, that this Catena on St. Luke which Combefis speaks
of, is an abridgment of a larger one, which was compiled
from the ancient Titus and other later Fathers ', and by the same
anonymous hand which also compiled that on Matthew, for
the latter is always referred to by the former whenever St. Luke
repeats what has been before related by St. Matthew''.

There is the same reference also in the Commentary on
St. Luke above mentioned, which was first published in Greek
with a liatin Translation by Peltanus, (Bib. Pat. Gr. Lat. 1548.)
which is plainly nothing but an abridgment of the Catena,
though in a different form, making no distinction between the
separate authors.

Of the extracts given by St. Thomas from Titus, the greater
number are accordingly to be found in the two Catenae on
St. Luke and St. Matthew, edited by Dr. Cramer, from Paris
and Bodl. MSS. It appears also that these Catena; are
substantially the same as those mentioned by Savile, (vol.

• Kollarius (Supp. Lamb. p. 19. scrtcd in the margin, but afterwards

cod. 4.) mentions a very old MS. con- incorporated into the text,

taining a Catena on St. Luke, from *> Conf. Bodl. Auct. T. ]. 4. Paris.

Titus and Origen, to whom he thinks Coisl. 23. Montf.
later Fathers were added, at first in-

PREFACE. XI

viii. p. 218.) of which the one on Matthew was published
in a Latin Translation by Chris. Serrarigius at Venice, 1554,
find is found also in the Lat. Ed. of Chrysostom, 2 vol.
p. 1151. under the title of Libellus Questionum. Paris,
1588.

(2.) The extracts cited by St. Thomas from Chrysostom are
chiefly taken from the Homilies on Matthew, but there are
some which seem to be gathered from different parts of his
works by some writer who was well acquainted with them.
Wastell assigns these to John of Jerusalem, whom he thinks
he has proved to be the author of the Opus Imperfectum,
generally imputed to Chiysostom, as well as of a Com-
mentary on St. Luke, frequently quoted therein, and from
which therefore he concludes these passages have been derived.
However this may be, they are clearly from their occurrence
in the oldest Catenae to be attributed to some very early
imitator or epitomist of Chrysostom.

The greater part of Ori gen's Homilies on St. Luke are
contained in St. Thomas, which St. Jerome tells us were
written by Origen when he was young. Jerome gives a Latin
translation of them, to which in the Ben. Ed. are aflixed frag-
ments of the Greek collected by Grabe, but they are published
more at length both in Greek and Latin by Gallandi, Bibl. Pat.
vol. 14. Mali has given some extracts in the Greek (6 vol.
Class. Auct.) not in Gallandi. A passage on Luke viii. 4. quoted
by St. Thomas, is found in Origen on the Proverbs, published
in the Bibl. Pat. as above. It may be remarked, that in the
MSS. in the Library of St. Mark at Venice, from which Gal-
landi has pubUshed these works, what is ascribed to Titus
and Origen, is in the Paris MSS. given to Titus alone.

A Commentary on St. Luke by Cyril is very largely quoted
throughout this Catena. Nothing of the kind exists in the
published Editions of his works, but Maii has lately given
almost the whole of it in his 6th vol. CI. Auct. A remarkable

Xll PREFACE.

passage on the Eucliarist quoted by St. Tliomas, Luke
xxii. 17. is found there, p. 371.

Several quotations from Athanasius, which liave not been
found in his published works, are supposed to be taken from
a Commentary on St. Luke, of which a few fragments only
remain, some in tlie Ben. Ed. and a few more in Montfau-
con's Ed. 1706.

A Commentary of Eusebius on St. Luke, but imperfect, has
been published by Maii, (1st vol. Script. Vet.) as well as parts
of his three books of Evangelical Questions, which seem to
take in much of what is wanting to complete the Commentary
on St. Luke. These have been edited from a MS. in the Vati-
can of the 10th century, and supply several of the quotations
given by St. Thomas.

(3.) Of the other Greek writers cited by St. Thomas, and in
the earlier editions of the Catena Aurea under no other title
than Grajcus, almost all have been found in the a-vmywy^
e^Yiy^ascav published by Maii from the second Catena of Nicetas
before mentioned. Some of them are but little known, and
may therefore require a slight notice.

Alexander, a monk, perhaps a native of Cyprus, who wrote
a book De Inventione S. Crucis^ edited by Gretser, Gr. Lat.
in his Tom. de Cruce, supposed also to be the same Alexan-
der who recited an Oration on the Apostle Barnabas before
the Abp. of Cyprus. See Leo Allatius de Symeonum. Sc.
p. 99.

Amphilochius Bp. of Iconium in Lycaopia, 370. He was a
Cappadocian by birth, and for some time lived a monastic life
with S. Basil and Gregory, in 381. Theodosius committed to
him the care of the Asiatic Diocese. His principal writ-
ings were a work against the Mas.silian Heretics, which is
lost, and several Orations on the events of our Saviour's
Life, published by Combefis, 1644.

Antipatcr, Bp. of Bostrum in .Arabia, 460. He is .said lo

PREFACE. Xlll

have answered the Apology of Eusebius for Origen. There
are certain Sermons of his extant on~ St. John the Baptist,
Zacharias, and the Salutation of the B. Virgin, which are
among the works ascribed to Metaphrastes. See Leo Allat.
p. 89.

Apollinaris, Bp. of Laodicea, celebrated for his opposi-
tion to Heathen books in the Christian schools. Before he
promulgated his heretical doctrine, 376, he was the friend of
Basil, Greg. Naz., Athanasius, and others. His heresy was
condemned at Rome, 378. He wrote Commentaries on most
of the books of Scripture ; part of his Comm. on Luke is
given in Maii, 1 vol. Vet. Script, p. 179.

Asterius, Bp. of Amasea in Pontus, flourished 401, under
Julian, and wrote Homilies on the Gospels, some of which are
in Mag. Bib. Pat. t. 4. and in Combefis Auctarium 1661 ; and
fragments of others in Photius, Bibl. 271.

Evagiius, a Pontian by birth, studied under Greg. Naz. at
Constantinople, and afterwards a disciple of S. Macarius in
Egypt, wrote many monastic works, of which some are pub-
lished among the writings of John Damascene.

Eutychius, Patriarch of Constantinople, 553, formerly a
monk of Amasea. He wrote a book denying a sensible
resurrection from the dead, concerning which there was a
dispute held between him and Gregory the Great, then the
Apocrisiary of Pope Vigilius at Constantinople. It was after-
wards condemned by Tiberius the Emperor. See Greg.
Mor. 1. 14. c. 29. where the retractation of this work is
mentioned.

Isaac, a Syrian by birth, Bp. of Nineve 540, afterwards
embraced the monastic life. Wrote several ascetic works, 53
Sermons under the title of De contemptu mundi, published
Max. Bib. Pat. v. 11. See Lambec. lib. v. p. 73.

Geometer, Combefis places about the 7th century.
He is chiefly known for his Hymns, (published Morell 1691,)

XIV I'REKACK.

in honour of the B. Virgin, and some Homilies ; see also
AUatius, p. 62.

Macarius the elder, flourished 373, a monk of Scetus and
disciple of Antony in Egypt, lived 60 years in the desert,
and died 391. Wrote 50 Homilies, De integritate quae
decet Christianos, which were published at Paris 1659, and
in the works of Greg. Thaumaturgus 1622.

Nilus, Prefect of Constantinople 440. He was a disciple
of Chrysostom, and after living for some time a secular life,
he entered a monastery at Nitria in Egypt, where he wrote
several works chiefly ascetic ; these were published by Suares,
1673.

Photius, Patriarch of Constantinople, 858. Deposed in
Council of Const. 869. For a list of his works, see Fabricius,
vol. xi. c. 35. Some fragments of a Commentary on St. Luke
are published by Maii, 1 vol. Script. Vet. but many of the
extracts from his works in Catenae on the Gospels are to be
found in the Amphilochian Questions, of which some have
been edited by Wolf, Schottus, and others ; but several lately
edited by Maii have never before been published; they are
taken from a MS. in the Vatican, containing the whole 313.

Severus, Bp. of Antioch, 513; he was the first of the
Monophy sites, and was condemned by Justin, 519, for
opposing the Council of Chalcedon. See Niceph. Hist.
Ecc. 16. c. 35. His Commentary on Luke, which Mont-
faucon mentions, (Coisl. 54.) Maii gives, (6th vol. CI. Auct.
p. 418.)

Symeon Metaphrastes and Logotheta, bom at Constanti-
nople, secretary to the Emperor Leo, began to write his
Lives of the Saints, 913. according to Cave and Allatius. Ou-
dinus places him in the 12th century. His life of St. Luke
is quoted by St. Thomas, as also a Commentary on that
Gospel, which does not however exist except in the Gr.
Catenae.

PREFACE. XV

Symeon, Prefect of the Monastery of S. Maman in
Xerocercus at Constantinople, 1050, wrote 33 Orations, De
Fide et Moribus turn Chrisiianis turn Monasticis^ published
in Latin, 1603, at Ingolstadt by Pontanus. See Allat. 167.

Theophanes is generally cited in the Greek Catenae on St.
Luke, together with Eusebius. Corderius doubts whether he
was Theophanes Cerameus, Bp. of Tauromenia in Sicily, who
wrote annals from Dioclesian to the Emperor Michael, and
Homilies In Dominicas et Festa; or Theophanes, Bp. of
Nicaea, who wrote against the Jews. Maii thinks the name
has been mistaken for the Theophania Eusebii.

Victor, Presbyter of Antioch. See Preface to Catena on
St. Mark.

Of the Latin Fathers quoted by St. Thomas, Bede is the only
one which requires any mention here. His Commentary on
St. Luke, as we leam from his letter to Acca prefixed to it,
is chiefly a compilation from the writings of the four Doctors
of the Latin Church, but particularly St. Ambrose. Some things
however he has added himself " quae auctor lucis ei aperuit,"
and from these St. Thomas has chiefly taken his extracts.
The Glosses not to be found in the Glossa ordinaria or inter-
linearis, are supposed to be St. Thomas's own.

These introductory remarks have been supplied by the
friend, who has translated the portion of St. Thomas's
Commentary to which they relate, and which is contained
in the following Volume, Thomas Dudley Ryder, M. A.
of Oriel College.

J. H. N.

ERRATA.

je 25. line 1. fvr Jerome read Pseudo- Jerome
27. 5./or Jerome rearf Pseudo-Jerome

13. /or Aug. rmrf Pseudo-Aug.
40. 1. after throne insert Greek Ex.

77. note f. fw 388. read 378.

for csenalem read canalem
110. Iine22.ybr painful read weary
135. 3./or Aug. rearf PsEUDO-Auo.

144. 39. for on to four more read up to four
209. 23./or Greg. Naz. read Greg. Nyss.

PREFACE

TO THE GOSPEL ACCORDING TO

ST. LUKE.

Among those mysteries of Christ's Incarnation which the
Prophet Esaias expressly and plainly foretels, he says,
/ will clothe the heavens with blackness, atid make sack-^'*-^^''^-

4.

cloth their covering. The Lord hath given me the tongue
of the learned, that I should know how bg my word to
uphold the weary. He wakeneth me at morn. At morn
He wakeneth my ear to hearken unto Him as my Master.

From these words we may understand the subject-matter
of St. Luke's Gospel, the method of his writing, the object
and condition of the writer. Augustine ; St. Luke seems to Aug. de
dwell more than the other Evangehsts upon the Priestly E^ang.
lineage and person of our Lord, and hence he has beeni-2»6.
represented under the symbol of a calf, because that is the
principal victim of the Priest.

Ambrose ; The calf being the Priestly victim, this book ^mbr.
of the Gospel aptly answers to it, commencmg as it does with Luc.
the Priests, and ending in the calf, which, taking upon itself
the sins of men, was sacrificed for the life of the whole world.
This sacrifice of the calf also St. Luke describes with greater
fulness than the rest. Gloss. As then St. Luke's intention was
mainly to set forth the Passion of Christ, the subject of his
Gospel may be signified by these words ; / will clothe lite
heavens with blackness, and make sackcloth their covering,

VOL. III. B

V PKKFACE TO THE UOSFKL

For literally at Christ's Passion there was darkness, and the
Hieron. faith of the disciples was clouded. Jeroml;; And Christ was
Es^i.ss, despised and made as one of no account, and His face was
^' hidden and put to shame, that in the human flesh the Divine

■up. Power might be concealed. Id. St. Luke's style, as well
9 ' * in his Gospel as in the Acts of the Apostles, is more
polished than that of the others, and has a tone of secular
Ambr. eloquence. Hence it is added, T/te Lord hath given me
^^' the tongue of the learned. Ambrose ; For although the
divine Scriptures set aside the exercise of secular wisdom
as of that which is rather decked out with a show of
words than based upon true reason, yet will those who seek
therein find the very examples which they consider most
worthy of admiration. For St. Luke, while he has pre-
served a kind of historic order in his narrative, and made
known to us more of our Lord's wonderful works than
the other Evangelists, has at the same time contrived to
unite the excellences of each kind of wisdom in the course
of his Gospel. What more extraordinary in natural wisdom
than his revelation that the Holy Spirit was also the Creator
of our Lord's Incarnation ! In the same book, he teaches
Luke morals, as, for example, in what manner I ought to love
32—36. ^y enemy. Again, he appeals to my reason, when I read,
Luke for he that is faithful in a little will be faithful also in
^«' ''' much.

Euseb. EusEBius ; St. Luke, a native of Antioch, by profession a

^ '**'"'* Physician, has left us concerning that medicine which he had

received from the Apostles either through his intercourse with

them or by tradition, two medical books, whereby not our

bodies but our souls may be healed. And hence it follows,

TTiat I should know how hy my word to uphold the ueary.

Hieron. Jerome ; For he says that he has received the word from

Esai.60 l^he Lord, by which he supports the weary and wanderer, and

*i restores them to health. Greek Expositor; St. Luke, being

phrastesby nature of a noble and ardent mind, acquired in his

Lu^'* youth the learning of the Greeks. He made himself perfectly

acquainted with Grammar and Poetry, as well as complete

master of the art of Rhetoric and the power of persuasion.

Nor was he surpassed by any one in the gifts of Philosophy;

last of all, he learns Medicine. And now by his natural quick-

ACCORDING TO ST. LUKE. 3

ness having drunk deep enough of human wisdom, he takes
flight to something higher. He hastens accordingly to Judsea,
and gains access to the presence and hearing of Christ. Being
soon convinced of the truth, he becomes a true disciple of
Christ, and has frequent intercourse with his Master. Hence
it follows, He wakeneth me at morn, (in my youth, as it were,
to secular wisdom). At morn He wakeneth my ear (to divine
wisdom) to hearken unto Him as my Master, i. e. Christ Him-
self. EusEBius ; It is said that St. Luke wrote his Gospel as it Euseb.
was declared to him by the mouth of St. Paul, as St. Mark also ^"P*
wrote those things which were told him by St. Peter. Chry- Chrys.
sosTOM ; Each of them imitated his master ; the one Paul, ^^^^^
flowing more rapidly than the torrent ; the other Peter, study- Hom.iv.
ing conciseness. Augustine; They wrote at a time whenAug.de
they both were able to receive the approbation not only of the ^^'
Church of Christ, but of the Apostles themselves, still abiding iv. 9.
in the flesh. And thus much may suffice to have been said
by way of Preface.

b2

COMMENTARY

ON THE GOSPEL ACCORDING TO

ST. LUKE.

CHAP. I.

Ver. 1. Forasmuch as many have taken in hand to
set forth in order a declaration of those things which
are most surely believed among us,

2. Even as they delivered them unto us, which
from the beginning were eyewitnesses, and ministers
of the word :

3. It seemed good to me also, having had perfect
understanding of all things from the very first, to
write unto thee in order, most excellent Theophilus,

4. That thou mightest know the certainty of those
things, wherein thou hast been instructed.

EusEBius ; St. Luke at the commencement of his Gospel Euseb.
has told us the reason of his writing, which was, that many ^- J'
others had rashly taken upon themselves to give accounts of iii. 4.
those things of which he had a more certain knowledge.
And this is his meaning when he says. Forasmuch as many
have taken in hand to set forth in order a declaration of
things. Ambrose ; For as many among the Jewish people Ambr.
prophesied by inspiration of the Spirit of God, but others S^^^'
were false prophets rather than prophets, so now also have i. i. c i.
many attempted to write Gospels which the good money-
f hanger refuses to pass. One gospel is mentioned which the

6 GOSPEL ACCORDING TO CHAP. 1.

twelve Apostles are said to have written ; another Basilides
presumed to write; and another is said to have been by
Matthias.
Beda in Bede ; The many who are mentioned, he reckons not
x!u«e! ^® much by their number, as by the variety of their manifold
heresies; men who were not endued with the gift of the
Holy Spirit, but engaging in a vain work, have rather set
forth in order a relation of events, than woven a true history.
Ambrose ; Now they who have attempted to set forth these
things in order have laboured by themselves, and have not
succeeded in what they attempted. For without the assistance
of man come the gifts and the grace of God, which, when it
is infused, is wont so to flow, that the genius of the writer is
not exhausted, but ever abounding. He well says therefore,
Of things which have been fully accomplished among us, or
which abound among us. For that which abounds is lacking to
none, and no one doubts about that which is fulfilled, since
the accomplishment builds up our faith, and the end manifests
Tit. it. Titus Bostrensis; He says, of things, because not
vTooim ^y shadows, as the heretics say, did Jesus accomplish His
LucsB. advent in the flesh, but being as He was the Truth, so in
Orig. very truth He performed His work. Origen; The effect
in°Luc. upon his own mind, St. Luke explains by the expression,
of the things which have been fully accomplished among us,
i. e. have had their full manifestation among us, (as the
Greek word *sir^»j^o<^o^»jju,e'v£ov signifies, which the Latin can-
not express; in one word,) for he had been convinced of them
by sure faith and reason, and wavered not in any thing.
Chrys. Chrysostom ; The Evangelist was so far from being content
!n°Act. ^'^*^ ^^^ single testimony, that he refers the whole to the
Apost. Apostles, seeking from them a confirmation of his words ;
*"°" ' and therefore he adds, as they handed them down to us, tcho
were themselves from the beginning eyewitnesses.
Euseb. EusEBius; Luke is a sure witness, because he obtained his
^"P' knowledge of the truth either from St. Paul's instructions,
or the instructions and traditions of the other Apostles,
who were themselves eyewitnesses from the beginning.
Chry«. Chrys. He says, were eyewitnesses, because this is our
'"P- chief ground for believing in a thing, that we derive it
from those who were actually eyewitnesses. Origen; Jt

VER. 1 4. ST. LUKE. 7

is plain that of one kind of knowledge, the end is in the
knowledge itself, as in geometry ; but of another kind, the
end is counted to be in the work, as in medicine ; and so it is
in the word of God, and therefore having signified the
knowledge by the words ^cere themselves eyewitnesses, he
points out the work by what follows, and ivere ministers qf
the word, Ambrose ; This expression is used, not that we
should suppose the ministry of the word to consist rather in
seeing than hearing, but that, because by the word was meant
not a word that can be spoken by the mouth, but one of real
existence, we may understand that to have been not a com-
mon, but a Heavenly Word, to which the Apostles ministered.
Cyril ; In what he says of the Apostles having been eye- Cyril,
witnesses of the word, he agrees with John, who says. The "°" °^'
IVord was made Jlesh, and dwelt among us, and we saw His
glory. For the Word by means of the flesh was made visible.
Ambrose ; Now not only did they see the Lord in the body,
but also in the Word. For they saw the Word, who with
Moses and Elias saw the glory of the Word. Others did
not see it, who could only see the body. Origen; It is
written in Exodus, The people saw the voice of the iMrd. Exod.
Now a voice is rather heard than seen. But it was so ' '
written, to shew us that men see the voice of the Lord
with other eyes, which they only have who are worthy
of them. Again in the Gospel, it is not the voice that
is perceived, but the Word, which is more excellent than
the voice. Theophylact; By these words it is plainly Theoph.
implied, that Luke was not a disciple from the beginning, ^^^- ^"
but became one in course of time; others were disciples
from the beginning, as Peter, and the sons of Zebedee.
Bede ; Nevertheless both Matthew and John were obliged in
many things that they wrote to consult those who had had
means of knowing the infancy, childhood, and genealogy of
our Lord, and of seeing the things which he did. Origen ;
St. Luke hereby explains to us the source of his writing;
seeing that what things he wrote, he gained not from
report, but had himself traced them up from the beginning.
Hence it follows, Jt seemed good to me also, having carefully
investigated every thing from the very first, to write to thee
in order, most excellent Theophilus. Ambrose ; When he

W GOSPEL ACCORDING TO CHAP. I.

says, It seemed good to me, he does not deny that it
seemed good to God: for it is God who predisposes the
wills of men. Now no one has doubted that this book of the
Gospel is more full of details than the others ; by these words
then he claims to himself, not any thing that is false, but
the truth ; and therefore he says, " It seemed good to me,
having investigated every thing, to write." Not to write
Johnsi, every thing, but from a review of every thing; " for if all the
things which Jesus did were written, I do not think the world
itself could contain them." But purposely has Luke passed
by things that were written by others, in order that each
book of the Gospel might be distinguished by certain
Theoph. mysteries and miracles pecuhar to itself. Theophylact;
He writes to Theophilus, a man probably of some distinction,
and a governor; for the form, 3Iost excellent, was not
used except to rulers and governors. As for example, Paul
Acts 26, says to Festus, Most excellent Festus. Bede; Theophilus
Beda means, " loving God," or " being loved by God." Whoever
s"P- then loves God, or desires to be loved by Him, let him think
this Gospel to have been written to him, and preserve it as
a gift presented to him, a pledge entrusted to his care.
The promise was not to explain the meaning of certain
new and strange things to Theophilus, but to set forth the
truth of those words in which he had been instructed;
as it is added, That thou mightest know the truth of
those words in which thou hast been instructed ; that is,
" that thou mightest be able to know in what order each
Chrys, thing was said or done by the Lord." Chrysostom ; Or it
may be, " That thou mightest feel certain and satisfied as
to the truth of those things which thou hast heard, now that
thou beholdest the same in writing." Theophylact; For
frequently, when a thing is asserted by any one, and not ex-
pressed in writing, we suspect it of falsehood ; but when a
man has written what he asserts, we are the more inclined to
believe it, as if, unless he thought it to be true, he would
Photius, not commit it to writing. Greek Ex. The whole preface of
ment. in this Evangelist contains two things ; first, the condition of
^"*'- those who wrote Gospels before him, (Matthew and Mark for
example;) secondly, the reason why he also himself proposed
to write one.

VER. 5 7. ST. LUKE. 9

Ha\4ng said, " attempted," a word which may be ap-
plied both to those who presumptuously engage upon a
subject, and those who reverently handle it, he determines
the doubtful expression by two additions ; first, by the words.
Of things which have been fully accomplished among us; and
secondly, As they handed them down to us, who were eye-
witnesses from the beginning. The word handed down seems
to shew, that the eye-witnesses themselves had a com-
mission to transmit the truth. For as they handed it down,
so it became others also receiving it in due order, in their
turn to publish it. But from the not depositing in writing
what had been delivered, several difliculties through lapse of
time sprang up. Rightly then did those who had received
the tradition from the first eye-witnesses of the Word, esta-
blish it in writing for the whole world ; thereby repelling
falsehood, destroying forgetfulness, and making up from
tradition itself a perfect whole.

5. There was in the days of Herod, the king of
Judaea, a certain priest named Zacharias, of the course
of Abia : and his wife was of the daughters of Aaron,
and her name was Elisabeth.

6. And they were both righteous before God,
walking in all the commandments and ordinances of
the Lord blameless.

7. And they had no child, because that Elisabeth
was barren, and they both were now well stricken in
years.

Chrysostom ; St. Luke commences the history of his Chrys.
Gospel with Zacharias and the birth of John ; relating one ""^ °^^'
marvellous event before another, the less before the greater.
For since a virgin was about to become a mother, it had been
fore-ordained by grace that the old should previously conceive.
He fixes the time, when he says, In the days of Herod, and
in the following words adds his rank, king of Judoia. There in Matt,
was another Herod, who killed John ; he was tetrarch, whereas *^*^" "'
this one was king. Bede ; Now the time of Herod, i. e. of Beda,in
a foreign king, bears witness to our Lord's coming, for itgyang.

10 GOSPEL ACCORDING TO CHAP. I.

Gen.49, had been foretold, The sceptre shall not depart from Judah^
nor a lawgiver from between his feet, until Shiloh come. For
from the time that our fathers came out of Egypt, they were
governed by judges of their own nation, until the Prophet
Samuel ; and then by kings, until the carrying away to Babylon.
But after the return from Babylon, the chief power was in the
hands of priests, until the time of Hyrcanus, who was both
king and high priest. He was slain by Herod, after which the
government of the kingdom was delivered over by the com-
mand of Augustus Cffisar to this same Herod, a foreigner, in
whose thirty-first year, according to the prophecy we have
mentioned, Shiloh came.

Ambrose ; Divine Scripture teaches us with respect to
those whom we commemorate, that not only the characters
of the men themselves, but of their parents also, ought to be
praised, that they might be distinguished by an inheritance,
as it were, handed down to them of unspotted purity. Now
not only from his parents, but also from hi^ ancestors,
St. John derives his illustrious descent, a descent not exalted
by secular power, but venerable from its sanctity. Complete
then is that praise which comprehends birth, character, office,
actions, and judgments.

The office was that of the Priesthood, as it is said, A
Beda, in certain Priest of the name of Zacharias. Bede; For John
in viRii. ^'^s allotted a Priestly tribe, that he might with the more
s. Joh. authority herald forth a change of priesthood. Ambrose ;
His birth is implied in the mention made of his ancestors.
Of the course of Ahia, i. e. of high rank among the noblest
families. Bede ; There were Princes of the Sanctuary or
High Priests, both of the sons of Eleazar and the sons of
Thamar, whose courses according to their respective services
when they entered into the Ifouse of God David divided
into twenty -four lots, of which the family of Abia (from which
1 Chron. Zacharias was descended) obtained the eighth lot. But it
^*' was not without meaning that the first preacher of the new
covenant was bom with the rights of the eighth lot; because
as the old Covenant is often expressed by the seventh num-
ber on account of the Sabbath, so frequently is the new Cove-
nant by the eighth, because of the sacrament of our Lord's or
our resurrection. Theophylact; Wishing to shew also that

VER. 5 — 7. ST. LUKE. 11

John was legally of Priestly descent, Luke adds, And his
wife teas of the daughters of Aaron, and her name uas
Elisabeth, for it was not permitted to the Jews to take a wife
from any other tribe but their own. Elisabeth by interpret-
ation signifies " rest," Zacharias " the remembrance of the
land." Bede ; John was bom of just parents, that so he
might the more boldly give precepts of justice to the people,
which he had not learnt as novelties, but had received by
right of inheritance from his ancestors. Hence it follows.
And they were both just before God. Ambrose ; Here their
whole character is comprehended in their justice, but it is
well said before God, for a man by affecting a popular
good- will might seem just to me, but not be just before
God, if that justice instead of springing from simpleness of
heart, was a mere pretence carried on by flattery. Perfect
then is the praise, "that a man is just before God;" for he
only is perfect who is approved by Him who cannot be
deceived. St. Luke comprehends the action in the command-
ment, the doing justice in the justification. Hence it follows,
walking in all the commandments and justijicaiions of the
Lord. For when we obey the command of heaven we walk
in the commandments of the Lord, when we observe justice
we seem to possess the justification of the Lord. But to be
*' blameless" we must " provide things honest, not only before Prov. 3,
God, but also before men; there is no blame when both^'
motive and action are alike good, but a too austere righteous-
ness often provokes censure. A righteous act may also be
done unrighteously, as when a man out of ostentation gives
largely to the poor, which is not without just cause of blame.
It follows. And they had no son, because Elisabeth was barren.
Chrysostom; Not only Elisabeth, but the wives of theChrys.
Patriarchs also, Sarah, Rebecca, Rachel, were barren, which f^ q""'
was coimted a disgrace among the ancients. Not that their 49.
barrenness was the effect of sin, since all were just and vir-
tuous, but ordained rather for your benefit, that when you saw
a virgin giving birth to the Lord, you might not be faithless, or
perplexing your mind with respect to the womb of the barren.
Theophylact; And that you might learn that the law of
God seeketh not a bodily increase of sons but a spiritual,
both were far advanced, not only in the body but in the

12 GOSPEL ACCORDING TO CHAP. I.

Ps.84,c. Spirit, "making ascents in their heart''," liaving their life as
1 ^hesB. ^Y^Q (jg^y j^Qi a^ ^jjg night, and walking honestly as in the day.

8. And it came to pass, that while he executed the
Priest's office before God in the order of his course,

9. According to the custom of the Priest's office,
his lot was to burn incense when he went into the
temple of the Lord.

10. And the whole multitude of the people were
praying without at the time of incense.

Bede ; The Lord appointed by the hand of Moses one
High Priest, at whose death another was to succeed in due
order. This was observed until the time of David, who by the
command of the Lord increased the number of the Priests ;
and so at this time Zacharias is said to have been per-
forming his Priest's office in the order of his course, as it
follows : But it came to pass, when Zacharias was performing
the PriesVs office in the order of his course before God,
according to the custom of the Priesthood, his lot was, Sfc.
Ambrose ; Zacharias seems here to be designated High Priest,
because into the second tabernacle went the High Priest alone
Heb 9, once every year, not without blood, which he offered for
®* himself and the sins of the people. Bede; It was not by a
new lot that he was chosen when the incense was to be
burnt, but by the old lot, whereby according to the order of
his Priesthood he succeeded in the course of Abia. It
follows. And all the multitude of the people, 8fc. Incense
was ordered to be carried into the Holy of Holies by the
High Priest, the whole people waiting without the temple.
It was to be on the tenth day of the seventh month, and this
day was to be called the day of expiation or propitiation, the
mystery of which day the Apostle explaining to the Hebrews,

>> Ascensiones in corde ponentes. and rising up from earthly things to

Vulg. Jerome reads 'semitae,' and other divine; conf. 2 Cor. 4, 16; Phil. 3, 13.

versions have ' via; strata;,' the literal They refer also to the ' Cantica gra-

translationofthe Hebrew word niVOD, duum,' or the fifteen Psalms, (119 to

which our own version has followed, 133,) sung by the priests on going up the

' whose ways.' The LXX reads i,*- fif^en steps in the temple. See Angus-

fideut. The Fathers commonly cxpluin t'"*^ '" Ps- ^3. Greg. lib. iii. c. 7. in

ascensiones by ' gradus virtutum,' Kzech. prmf. in Ps. 6. Ptpn.
as of one gradually advancing in virtue

VER. 11 14. ST. LUKE. 13

points to Jesus as the true High Priest, who in His own
blood has entered the secret places of heaven that he might
reconcile the Father unto us, and intercede for the sins of
those who still wait praying before the doors. Ambrose;
This then is that High Priest who is still sought by lot, for as
yet the true High Priest is unknown ; for he who is chosen
by lot is not obtained by man's judgment. That High Priest
therefore was sought for, and another typified, the true
High Priest for ever, who not by the blood of victims, but
by His own blood, was to reconcile God the Father to
mankind. Then indeed there were changes in the Priest-
hood, now it is unchangeable.

11. And there appeared unto him an angel of the
the Lord standing on the right side of the altar of
incense.

12. And when Zacharias saw him, he was troubled,
and fear fell upon him.

13. But the angel said unto him. Fear not, Zacha-
rias : for thy prayer is heard ; and thy wife Elisabeth
shall bear thee a son, and thou shalt call his name John.

14. And thou shalt have joy and gladness ; and
many shall rejoice at his birth.

Chrysostom ; When Zacharias entered into the temple to Chrys.
offer up prayers to God for all men, interceding between God ^°{^c, '
and man, he saw an angel standing within, as it is said, ^wrfDeiNat.
there appeared unto him an angel. Ambrose ; It is well said
that there appeared an angel to Zacharias, who suddenly
beheld him ; and this is the expression especially used by
Divine Scripture with respect to angels or God, that
what cannot be seen beforehand may be said to appear. For
things which are the objects of our senses are not seen as
He is seen. Who is seen only as He will, and Whose nature
is not to be seen. Origen ; And we speak thus not only
of the present time, but also of the fiiture. When we shall
have passed fiom the world, God will not appear unto all
men, nor will the angels, but unto him only who has a clean
heart. The place will neither hinder nor serve any one.

14 UOSPEL ACCORDING TO tJHAP. I.

Chrys. Chrysostom ; But tlie angel evidently came not in a dream,
in Matt! because the tidings he brought were too hai*d to be under-
stood, and needed therefore a more visible and marvellous
Damas. manifestation. Damascene; Angels, however, are revealed not
Ortho- *s they really are, but transformed (as men are able to be-
dox. }ioi(j them) into whatever the Lord commands. Theophylact ;
It IS said the altar of incense, because the other altar was set
apart for burnt offerings. Ambrose ; It was not without
good reason that the angel appeared in the temple, for the
coming of the tnie High Priest was now announced, and the
Heavenly Sacrifice was preparing at whicli angels were to
minister. For one cannot doubt that an angel stands by
where Christ is sacrificed. But he appeared at the right hand
of the altar of incense, because he brought down the token of
P8.i6,8. Divine mercy. Far the Lord is on my right hand, so that I
Chrys. should not he moved. Chrysostom; The justest of men
I^iNat. ^^^ "^* without fear behold an angel ; Zacharias therefore,
not sustaining the sight of the angel's presence, nor able to
withstand his brightness, is troubled, as it is added, Zacharias
was troubled. But as it happens, when a charioteer is
fiightened, and has let loose his reins, the horses mn head-
long, and the chariot is overturned ; so is it with the soul,
when it is taken by any surprise or alarm; as it is here added,
and fear fell upon him. Obigen ; A new face suddenly
presenting itself to the human eye, troubles and startles the
mind. The angel knowing this to be the nature of man, first
dispels the alarm, as it follows, But the angel said unto him,
Athan. Fear not. Athanasius; Whereby it is not difficult to discern
Anton, between good and bad spirits, for if joy has succeeded to fear,
we may know that relief has come fiom God, because the
peace of the soul is a sign of the Divine Presence ; but if the
fear remains unshaken, it is an enemy who is seen. Origen ;
The angel not only soothes his fears, but gladdens him with
good tidings, adding, For thy prayer is heard, and thy wife
Elisabeth shall bear a son.
Aug. de Augustine ; Now here we must first consider that it is
Evan! "°' likely that Zacharias, when offering sacrifice for the sins
l.ii.q.l. or for the salvation or redemption of the people, would
neglect the public petitions, to pray (though himself an old
man, and his wife also old) that he might receive children ;

VEH. 11 — 14. ST. LUKK. 15

and, next, above all that no one prays for what he
despairs of ever obtaining. And even up to this time, so
much had he despaired of ever having children, that he
would not believe, even when an angel promised it to him.
The words, Tliy prayer is heard, must be understood there-
fore to refer to the people ; and as salvation, redemption,
and the putting away of the sins of the people was to be
through Christ, it is told Zacharias that a son shall be
bom to him, because that son was ordained to be the
forerunner of Christ.

Chrysostom ; Or it means, that this was to be the proof of chrjg
his prayer having been heard, namely, that a son should be »"P-
born to him, crying. Behold the Lamh of God ! Theophylact ;
As if when Zacharias asks. How shall I know this ? the
angel answers. Because Elisabeth shall bring forth a son, thou
shall believe that the sins of thy people are forgiven. Ambrose ;
Or, as follows; Divine mercy is ever full and overflowing, not
narrowed to a single gift, but pouring in an abundant store
of blessings ; as in this case, where first the fruit of his
prayer is promised ; and next, that his ban-en wife shall bear
a child, whose name is announced as follows ; And thou
shalt call his name John.

Bede ; It is meant as a token of particular merit, when a
man has a name given him or changed by God. Chrysostom ; f^.
Which must be the meaning here, for those who fromJoann.
their earliest years were destined to shine forth in virtue, j^^™'
received their names at the very first fiora a divine source ;
while those who were to rise up in later years, had a name
given them afterwards.

Bede ; John is therefore interpreted, " one in whom i$
grace, or the grace of God ;" by which name it is declared,
first, that grace was given to his parents, to whom in their
old age a son was to be bom ; next, to John himself, who was
to become great before the Lord ; lastly, also to the children
of Israel, whom he was to convert to the Lord. Hence it
follows. And he shall be a joy unto thee, and a cause of
rejoicing. Origen; For when a just man is bom into the
world, the authors of his birth rejoice ; but when one is bom
who is to be as it were an exile to labour and punishment,
they are struck with terror and dismay. Ambrose ; But a

16 GOSPKL ACCORDING TO CHAl'. I.

saint is not only the blessing of his parents, but also the
salvation of many ; as it follows, And tnatiy shall rejoice at
his birth. Parents are reminded liere to rejoice at the birth
of saints, and to give thanks. For it is no slight gift of God
to vouchsafe unto us children, to be the transmitter of our
race, to be the heirs of succession.

15. For he shall be great in the sight of the Lord,
and shall drink neither wine nor strong drink ; and
he shall be filled with the Holy Ghost, even from his
mother's womb.

16. And many of the children of Israel shall he
turn to the Lord their God.

17. And he shall go before him in the spirit and
power of Elias, to turn the hearts of the fathers to the
children, and the disobedient to the wisdom of the
just ; to make ready a people prepared for the Lord.

Ambrose; Next to his becoming the rejoicing of many, the
greatness of his virtue is prophesied ; as it is said, For he shall be
great in the sight of the Lord. The greatness signified is not of
the body, but of the soul. Greatness in the sight of the Lord
is greatness of soul, greatness of virtue. Theophylact ; For
many are called great before men, but not before God, as the
hypocrites. And so in like manner was John called great, as the
parents of John were called just, before the Lord. Am-
brose ; He extended not the boundaries of an empire, nor
brought back in triumph the spoils of war, (but, what is far
greater,) preaching in the desert he overcame by his great
virtue the delights of the world, and the lusts of the flesh.
Hence it follows; And he shall drink no wine nor strong
drink. Bede ; Sicera is interpreted " drunkenness," and by
the word the Hebrews understand any drink that can in-
toxicate, (whether made from fruits, com, or any other thing.)
But it was part of the law of the Nazarites to give up wine
Numb, and strong drink at the time of their consecration. Hence
^' *■ .John, and others like him, that they might always remain
Nazarites, (i. e. holy,) are careful always to abstain from

VKR. 15 17. ST. LUKE. 17

these things. For he ought not to be drunk with wine (in
which is licentiousness) who desires to be filled with the new
wine of the Holy Spirit; rightly then is he, from whom all
drunkenness with wine is utterly put away, filled with the
grace of the Spirit. But it follows, Jtid he shall be filled
with the Holy Spirit. Ambrose ; On whomsoever the Holy
Spirit is poured, in him there is fulness of great virtue ; as in
St. John, who before he was bom, when yet in his mother's
womb, bore witness to the grace of the Spirit which he had
received, when leaping in the womb of his parent lie hailed
the glad tidings of the coming of the Lord, There is one
spirit of this life, another of gi*ace. The former has its
beginning at birth, its end at death ; the latter is not tied
dovra to times and seasons, is not quenched by death, is not
shut out of the womb. Greek Expositor ; But what John's Meta-
work is to be, and what he will do through the Holy Spirit, ^Jp^*^""
is shewn as follows ; Aiid many of the children of Israel
shall he turn, S^c. Origen; John indeed turned many, but
it is the Lord's work to turn all to God their Father, Bede ;
Now since John (who, bearing witness to Christ, baptized
the people in His faith) is said to have turned the children
of Israel to the Lord their God, it is plain that Christ is the
God of Israel. Let the Arians then cease to deny that
Christ our Lord is God. Let the Photinians'' blush to ascribe
Christ's beginning to the Virgin. Let the Manichaeans
no longer believe that there is one God of the people of
Israel, another of the Christians. Ambrose ; But we need
no testimony that St. John turned the hearts of many, for to
this point we have the express witness of both prophetic and
and evangelical Scriptures. For the voice of one crying in
the wilderness. Prepare ye the way of the Lord, and make
His paths straight : and his baptisms thronged by the
people, declare the rapid progress of conversion. For the
forerunner of Christ preached, not himself, but the Lord ; and
therefore it follows. And he shall go before Him. It was

' So called from Photinus, Bp. of A.D. 344, and in those of Sardis and

Sinnio in the middle of the fourth cen- Milan 347, 348. He was finally de-

tary. He taught that Christ was 'Fiii* posed in the second Council of Sir-

it^furn, and had His beginning from mio 351, and banished. See Epiphant

the Virgin Mary. His heresy was Hseres. 71. tit. iii. Tom. 1.
condemned in the Council of Antioch

VOL. III. C

18 GOSPEL ACCORDING TO CIIAI'. I.

well said, that he shall go before Him, who both in birth
and in death was His forerunner. Origen ; In the spirit
and power of Elijah. — He says not, in the mind of Elijah,
but in the spirit and power. For the spirit which was
in Elijah came upon John, and in like manner his power.
Ambrose ; For never is the spirit without power, nor
power without the spirit. And therefore it is said, in the
spirit and power; because holy Elijah had great power
and grace. Power, so that he turned back the false hearts
of the people to faith ; power of abstinence, and patience,
and the spirit of prophecy. Elijah was in the wilderness,
in the wilderness also was John. The one sought not
the favour of king Ahab ; the other despised that of Herod.
The one divided Jordan; the other brought men to the
Saving waters; John, the forerunner of our Lord's first
coming ; Elijah of His latter.
Mai. 4, Bede; But what was foretold of Ehas by Malachi, is
now spoken by the angel of John ; as it follows, That he
should turn the hearts of the parents to the children;
pouring into the minds of the people, by his preaching, the
spiritual knowledge of the ancient saints. And the dis-
obedient to the wisdom of the just ; i. e. not laying claim to
Rom.io. righteousness from the works of the law, but seeking salvation
*"^' by faith. Greek Ex. Or else ; The Jews were the parents of
John and the Apostles; but, nevertheless, from pride and
infidelity raged violently against the Gospel. Therefore, like
dutiful children, John first, and the Apostles after him, declared
to them the truth, winning them over to their own righteous-
ness and wisdom. So also will Elias convert the remnant of
Hebrews to the truth of the Apostles.

Bede ; But because he had said that Zacharias' prayer for

the people was heard, he adds. To make ready a people pre-

' ps""- pared * for the Lord ; by which he teaches in what manner

the same people must be healed and prepared ; namely, by

repenting at the preaching of John and believing on Christ.

Theophyl. Or, John made ready a people not disbelieving

but prepared, that is, previously fitted to receive Christ.

9 sacra- Origen ; This sacrament* of preparation is even now ful-

men urn ^^^ -^^ ,^^ world, for even now the spirit and power of John

must come upon the soul, befoi-e it believes in Jesus Christ.

VER. IS — 22. ST, LUKE. 19

18. And Zacharias said unto the angel. Whereby
shall I know this ? for I am an old man, and my wife
well stricken in years.

19. And the angel answering said unto him, I am
Gabriel, that stand in the presence of God ; and am
sent to speak unto thee, and to shew thee these glad
tidings.

20. And, behold, thou shalt be dumb, and not able
to speak, until the day that these things shall be
performed, because thou believest not my words,
which shall be fulfilled in their season.

21. And the people waited for Zacharias, and
marvelled that he tarried so long in the temple.

22. And when he came out, he could not speak
unto them : and they perceived that he had seen
a vision in the temple : for he beckoned unto them,
and remained speechless.

Chrysostom ; Considering his own age, and moreover the Chrys.
barrenness of his wife, Zacharias doubted ; as it is said, And pg 1^^'
Zacharias said unto the angel. Whereby shall I ktioiv this ? NatDei
as if he said, " How sheill this be ?" And he adds the reason
of his doubting ; Far I am an old man. An unseasonable time
of life, an ill-suited nature ; the planter infirm, the soil
barren. But it is thought by some a thing unpardonable,
in the priest, that he raises a course of objections ; for when-
ever God declares any thing, it becomes us to receive it in
faith, and moreover, disputes of this kind are the mark of
a rebellious spirit. Hence it follows ; And the angel answer-
ing said unto him, I am Gabriel, who stand before God.
Bede ; As if he says, " If it were man who promised these
miracles, one might with impunity demand a sign, but
when an angel promises, it is then not right to doubt.
It follows ; And I am sent to speak to thee. Chrys. Chrys.
That when you hear that I am sent from God, you should ^"^"
deem none of the things which are said unto thee to be of
man, for I speak not of myself, but declare the message
of Him who sends me. And this is the merit and excellence

c2

20 GOSPEL ACCOKDINO TO CHAP. I.

of a messenger to relate nothing of his own. Bede ; Here

we must remark, that the angel testifies, that he both stands

before God, and is sent to bring good tidings to Zacharias.

Greg. Greg. For when angels come to iis, they so outwardly

xxxiv. fulfil their ministry, as at the same time inwardly to be

•5 never absent from His sight ; since, though the angelic

spirit is circumscribed, the highest Spirit, which is God, is

not circumscribed. The angels therefore even when sent

are before Him, because on whatever mission they go, they

pass within Him.

Bede ; But he gives him the sign which he asks for, that

he who spoke in unbelief, might now by silence learn to

believe ; as it follows ; and, behold, ihou shall he dumb.

Chryg. Chrys. That the bonds might be transferred from the

'^^' powers of generation to the vocal organs. From no regard

to the priesthood was he spared, but for this reason was the

more smitten, because in a matter of faith he ought to have

cap. i. set an example to others. Theophyl. Because the word

•••?•» jn the Greek may also signify deaf, he well says, Because

ihou helierest not, thou shall he deaf, and shall not be

able to si^eak. For most reasonably he suffered these two

things; as disobedient, he incurs the penalty of deafness; as

Chrys. an objector, of silence. Chrys. But the Angel says. And,

""''■ behold ; in other words, " At this instant." But mark the

mercy of God in what follows: Until the day in which

these things shall be performed. As if he said, " When by

the issues of events I shall have proved my words, and thou

shalt perceive that thou art rightly punished, I will remove

the punishment from thee." And he points out the cause of

the punishment, adding. Because thou believest not my words,

which shall be fulfilled in their season ; not considering His

power Who sent me, and before Whom I stand. But if he

who was incredulous about a mortal birth is punished, how

shall he escape vengeance, who speaks falsely of the heavenly

and unspeakable birth }

Antipa. Gbeek Ex. Now while these things were going on within,

trensii. the delay excited surprise among the multitudes who were

waiting without, as it follows: And the people waited for

Zacharias, and marvelled that he tarried. And while various

uspicions were going about, each man repeating them as it

VER. 23 25. ST. LUKE. 21

pleased him, Zacharias coming forth told by his silence what
he secretly endured. Hence it follows, And when he came
out, he could not speak. Thf:ophyl. But Zacharias
beckoned to the people, who perhaps enquired the cause of
his silence, which, as he was not able to speak, he signified
to them by nodding. Hence it follows. And he beckoned to
them, and remained speechless. Ambrose ; But a nod is a
certain action of the body, without speech endeavouring to
declaie the will, yet not expressing it.

23. And it came to pass, that, as soon as the days
of his ministration were accomplished, he departed to
his own house.

24. And after those days his wife Elisabeth con-
ceived, and hid herself five months, saying,

25. Thus hath the Lord dealt with me in the days
wherein he looked on me, to take away my reproach
among men.

Bede ; During the time of their course, the priests of the
temple were so occupied by their office, that they kept
themselves not only from the society of their wives, but
even from the very threshold of their houses. Hence it is
said. And it came to pass, that, as soon as the days were ac-
complished, 8fc. For as there was then required a priestly
succession from the root of Aaron, of necessity then a time
was appointed for keeping up the inheritance. But as now
not a carnal succession, but spiritual perfection, is looked for,
the priests are enjoined (in order that they might ever be
able to serve the altar) the perpetual observance of chastity.
It follows : But after those days, 8fc. that is, after the days
of Zacharias's ministration were completed. But these
things were done in the month of September, the twenty-
second day of the month, upon which the Jews were bound to
observe the feast of the Tabernacles, just before the equinox,
at which the night began to be longer than the day, because
Christ must increase, but John must decrease. And those
days of fasting were not without their meaning ; for by the gee John
mouth of John, repentance and mortification were to be ^' ^'

22 GOSPEL ACCORDING TO CHAP. I.

preached to men. It follows: And she hid herself. Am-
brose; What reason then for concealment, except shame?
For there are certain allowed times in wedlock, when it is
becoming to attend to the begetting of children ; while the
years thrive, while there is hope of child-bearing. But when
in good time old age has come on, and the period of life is
more fitted for governing children, than begetting them, it is a
shame to bear about the signs of pregnancy, however lawful.
It is a shame to be laden with the burden of another age,
and for the womb to swell with the fruit of not one's own
time of life. It was a shame then to her on account of her
age; and hence we may understand the reason why they
did not at this time come together, for surely she who
blushed not at their coming together in their old age, would
not blush at her child-bearing ; and yet she blushes at the
parental burden, while she yet is unconscious of the religious
mystery. But she who hid herself because she had con-
ceived a son, began to glory that she carried in her womb a
prophet.

Origen; And therefore he says. Five months, \\\dA. is, until
Mary should conceive, and her babe leaping with joy should
prophesy. Ambrose ; And though she might blush at the
time of her child-bearing, on the other hand she rejoiced
that she was fi-ee from reproach, saying, Thus hath the Lord
dealt uith me.
Chrjs. Chkys. Truly He has loosed her barrenness, a super-
natural gift He has bestowed upon her, and the unfruitful
rock has produced the green blade. He has taken away her
disgrace, in that He has made her to bring forth. Hence it
follows : In the days uherein he looked on me, to take away
my reproach among men. Ambrose ; For it is a shame
among women not to receive that reward of marriage, which
Chrys. is the only cause of their being married. Chrys. Her
de*""' .i°y therefore is twofold. The Lord has taken away from her
Anna, the mark of barrenness, and also given her an illustrious
offspring. In the case of other births, the coming together
of the parents only occurs; this birth was the effect of
heavenly grace.

Bede ; Now mystically by Zacharias may be signified
the Jewish Priesthood, by Elisabeth the law itself; which,

VER. 26, 27. ST. LUKE. 28

well administered by the teaching of the Priests, ought
to have bome spiritual children to God, but was not able, Heb. 7,
because the Law made no one perfect. Both were just, ^ -^j^
because the law is good, and the Priesthood for that time 1, 8.
holy; both were well stricken in years, because at Christ's
coming both the Law and Priesthood were just bending to old
age, Zacharias enters the temple, because it is the priest's
office to enter into the sanctuary of heavenly mysteries. There
was a multitude without the doors, because the multitude
cannot penetrate mysteries. When he places frankincense on
the altar, he discovers that John will be bom ; for while the
teachers are kindled with the flame of divine reading, they
find the grace of God flow to them through Jesus : and this Gal. 3,
is done by an angel, /or the Law was ordained hy angels.
Ambrose; But in one man the voice of the people was put
to silence, because in one man the whole people was address-
ing God. For the word of God has come over to us, and in
us is not silent. He is dumb who understands not the Law;
for why should you think the man w^ho knows not a sound,
to be more dumb than him who knows not a mystery. The
Jewish people are like to one beckoning, who cannot make
his actions intelligible. Bede ; And yet Elisabeth conceives
John, because the more inward parts of the Law abound with
sacraments of Christ. She conceals her conception five
months, because Moses in five books set forth the mysteries
of Chi'ist; or because the dispensation of Christ is repre-
sented by the words or deeds of the saints, in the five ages of
the world.

26. And in the sixth month the angel Gabriel was
sent from God unto a city of Galilee, named Naza-
reth,

27. To a virgin espoused to a man whose name
was Joseph, of the house of David ; and the virgin's
name was Mary.

Bede ; Because either the Incarnation of Christ was to be
in the sixth age of the world, or because it was to serve to the

24 GOSPEL ACCORDING TO CHAP. I.

fulfilling of the law, rightly in the sixth month of John's
conception was an angel sent to Mary, to tell her that a
Saviour should be born. Hence it is said, And in the sixth
month, Sfc. We must understand the sixth month to be
March, on the twenty-fifth day of which our Ijord is reported
to have been conceived, and to have suffered, as also to have
been born on the twenty-fifth day of December. But if either
the one day we believe to be the vernal equinox, or the
other the winter solstice, it happens that with the increase of
light He was conceived or bom Who lighteneth every man
that cometh into the world.. But if any one shall prove, that
before the time of our Lord's nativity or conception, light
began either to increase, or supersede the darkness, we then
say, that it was because John, before the appearance of His
coming, began to preach the kingdom of heaven.
Basil. in Basil. The heavenly spirits visit iis, not as it seems fit to
' them, but as the occasion conduces to our advantage, for
they are ever looking upon the glory and fulness of the
Divine Wisdom ; hence it follows, 77w atigel Gabriel was
Greg. sent. Greg. To the virgin Mary was sent, not any one of
34° in the angels, but the archangel Gabriel ; for upon this
Evan, service it was meet that the highest angel should come, as
being the bearer of the highest of all tidings. He is there-
fore marked by a particular name, to signify what was his
efl'ectual part in the work. For Gabriel is interpreted, " the
strength of God." By the strength of God then was He to
be announced Who was coming as the God of strength, and
Gloss, mighty in battle, to put down the powers of the air. Gloss.
' But the place is also added whither he is sent, as it follows,
To a city, Nazareth. For it was told tliat He would come
a Nazarite, (i. e. the holy of the holy.)
Beda in Bede; It was a fit beginning for man's restoration, that an
de°fest angel should be sent down from God to consecrate a virgin
Annuntijy a divine birth, for the first cause of man's perdition
was the Devil sending a serpent to deceive a woman by
Aug. de the spirit of pride. Aug. To a virgin, for Christ could
Vh-g. ^^ ^^^"^ ^^^^ virginity alone, seeing He could not have
fap. XT. an equal in His birth. It was necessary for our Head
by this mighty miracle to be born according to the flesh
of a virgin, that He might signifs that his metubers

VER. 26, 27. ST. LUKE. 25

were to be born in the spirit of a virgin Church. Jerome ; Hieron.
And rightly an angel is sent to the virgin, because the 92/
virgin state is ever akin to that of angels. Surely in the De As-
flesh to live beyond the flesh is not a life on earth but in ^ *
heaven.

Chrys. The angel announces the birth to the virgin Chrys.
not after the conception, lest she should be thereby too much jyi^t.
troubled, but before the conception he addresses her, not in Horn. 4.
a dream, but standing by her in visible shape. For as great
indeed were the tidings she receives, she needed before the
issue of the event an extraordinary visible manifestation.

Ambrose ; Scripture has rightly mentioned that she was
espoused^ as well as a virgin, a virgin^ that she might
appear free from all connexion with man ; espoused, that
she might not be branded with the disgrace of sullied
virginity, whose swelling womb seemed to bear evident
marks of her corruption. But the Lord had rather that
men should cast a doubt upon His birth than upon His
mother's purity. He knew how tender is a virgin's mo-
desty, and how easily assailed the reputation of her chastity,
nor did He think the credit of His birth was to be built
up by His mother's wrongs. It follows therefore, that the
holy Mary's virginity was of as untainted purity as it was
also of unblemished reputation. Nor ought there, by an
erroneous opinion, to be left the shadow of an excuse to living
virgins, that the mother of our Lord even seemed to be evil
spoken of. But what could be imputed to the Jews, or to
Herod, if they should seem to have persecuted an adulterous
offspring } And how could He Himself say, / came not to Matt. 6.
abolish the law, but to fulfil it, if He should seem to have
had his beginning from a violation of the law, for the issue of Deut

• • 23 17

an unmarried person is condemned by the law ? Not to ' *
add that also greater credit is given to the words of Mary,
and the cause of falsehood removed.? For it might seem
that unmarried becoming pregnant, she had wished to shade
her guilt by a lie ; but an espoused person has no reason
for lying, since to women child-birth is the reward of
wedlock, the grace of the marriage bed. Again, the virginity
of Mary was meant to baffle the prince of the world, who,
when ho perceived her espoused to a man, could cast

26 GOSPEL accohdino to chat. I.

no suspicion on her offspring. Origen; For if she had
had no husband, soon would the thought have stolen
into the Devil's mind, how she who had known no man
could be pregnant. It was right that the conception
should be Divine, something more exalted than human nature.
Ambrose ; But still more has it baffled the princes of the
world, for the malice of devils soon detects even hidden
things, while they who are occupied in worldly vanities, can
not know the things of God. But moreover, a more powerful
witness of her purity is adduced, her husband, who might
both have been indignant at the injury, and revenged the
dishonour, if he also had not acknowledged the mystery ; of
whom it is added, IVhose name was Joseph, of the house of
Beda in David. Bede ; Which last applies not only to Joseph, but
de*An- ^^^ ^^ Mary, for the Law commanded that every one should
n»nt. take a wife out of his own tribe or family. It follows. And
the virgin^s name was Mary. Id. Maria, in Hebrew, is the
star of the sea ; but in Syriac it is interpreted Mistress, and
well, because Mary was thought worthy to be the mother of
the Lord of the whole world, and the light of endless ages.

28. And the angel came in unto her, and said.
Hail, thou that art highly favoured, the Lord is with
thee : blessed art thou among women.

29. And when she saw him, she was troubled at
his saying, and cast in her mind what manner of
salutation this should be.

Ambrose ; Mark the virgin by her manner of life. Alone

in an inner chamber, unseen by the eyes of men, discovered

only by an angel ; as it is said, And the angel came in u?ilo

her. That she might not be dishonoured by any ignoble

Diem address, she is saluted by an angel. Greg. Nyss. Far

Or^at in ^hfFerent then to the news fonnerly addressed to the woman,

Christi. is the announcement now made to the Virgin. In the former,

the cause of sin was punished by the pains of childbirth ;

in the latter, through gladness, sorrow is driven away.

Hence the angel not unaptly proclaims joy to the Virgin,

Geome- saying, //a//. Greek Ex. But that she was judged worthy of
ter

VER. 28, 29. ST. LUKE. 27

the nuptials is attested by his saying, Full of grace. For it
is signified as a kind of token or marriage gift of the bride-
groom, that she was fruitful in graces. For of the things
which he mentions, the one appertains to the bride, the other
to the bridegroom. Jerome ; And it is M^ell said. Full o/Jerome
grace, for to others, grace comes in part; into Mary at
once the fulness of grace wholly infused itself She truly is
full of grace through whom has been poured forth upon
every creature the abundant rain of the Holy Spirit. But
already He was with the Virgin Who sent the angel to the
Virgin. The Lord preceded His messenger, for He could
not be confined by place Who dwells in all places.
Whence it follows. The Lord is with thee. Aug. More Aug. in
than with me, for He Himself is in thy heart, He is Annunt,
(made) in thy womb, He fills thy soul. He fills thyyi-,apP'
womb,

Greek Ex. But this is the sum of the whole message. 5^^°°"^'
The Word of God, as the Bridegroom, effecting an in-
comprehensible union, Himself, as it were, the same both
planting, and being planted, hath moulded the whole nature
of man into Himself But comes last the most perfect and
comprehensive salutation ; Blessed art thou among women.
i. e. Alone, far before all other women ; that women also
should be blessed in thee, as men are in thy Son ; but rather
both in both. For as by one man and one woman came at
once both sin and sorrow, so now also by one woman and one
man hath both blessing and joy been restored, and poiured
forth upon all.

Ambrose ; But mark the Virgin by her bashfiilness, for
she was afraid, as it follows ; And tvhen she heard, she nas
troubled. It is the habit of virgins to tremble, and to be
ever afraid at the presence of man, and to be shy when he
addresses her. Leani, O virgin, to avoid light talking. Mary
feared even the salutation of an angel. Greek Ex. But as she sup.
might be accustomed to these visions, the Evangelist ascribes
her agitation not to the vision, but to the things told her,
saying, she was troubled at his words. Now observe both
the modesty and wisdom of the Virgin ; the soul, and at the
same time the voice. When she heard the joyful words, she
pondered them in her mind, and neither openly resisted

28 GOSPEL ACCORDING TO CHAP. I.

through unbeUef, nor forthwith lightly complied ; avoiding
equally the inconstancy of Eve, and the insensibility of
Zacharias. Hence it is said, And she cast in her mind what
manner of salutation this was, it is not said conception,
for as yet she kne^ not the vastness of the mystery. But
the salutation, was there aught of passion in it as from a man
to a virgin ? or was it not of God, seeing that he makes
mention of God, saying. The Lord is with thee. Ambrose ;
She wondered also at the new form of blessing, unheard of
before, reserved for Mary alone. Origen ; For if Mary had
known that similar words had been addressed to others, such
a salutation would never have appeared to her so strange and
alarming.

30. And the angel said unto her, Fear not, Mary :
for thou hast found favour with God.

31. And, behold, thou shalt conceive in thy womb,
and bring forth a son, and shalt call his name JESUS.

32. He shall be great, and shall be called the Son
of the Highest : and the Lord God shall give unto
him the throne of his father David :

33. And he shall reign over the house of Jacob
for ever ; and of his kingdom there shall be no end.

When the angel saw that she was troubled at this unusual
salutation, calling her by her name as if she was well known
to him, he tells her she must not fear, as it follows ; Afid the
Photiw. angel said, Fear not, Mary. Greek Ex. As if he said, I
came not to deceive you, nay rather to bring down deliverance
from deception ; I came not to rob you of your inviolable
virginity, but to open a dwelling-place for the Author and
Guardian of thy purity; I am not a servant of the Devil,
but the ambassador of Him that destroyeth the Devil. I am
come to form a marriage treaty, not to devise plots. So far
then was he from allowing her to be harassed by distracting
thoughts, lest he should be counted a servant unfaithful to
his trust. Chrvs. But he who earns favour in the sight
of God has nothing to fear. Hence it follows. For thou hast

VER. 30—33. ST. LUKE. 29

found favour before God. But how shall any one find it,
except through the means of his humility. For God yiveth James
grace to the humble. Greek Ex. For the Virgin found j'p^^
favour with God, in that deciding her own soul in the bright 5, 5.
robes of chastity, she prepared a dwelling-place pleasing to
God. Not only did she retain her virginity inviolate, but
her conscience also she kept from stain. As many had
found favour before Mary, he goes on to state what was
peculiar to her. Behold^ thou shall conceive in thy womb.
Greek Ex. By the word behold, he denotes rapidity and Geome-
actual presence, implying that with the utterance of the*®"^"
word the conception is accomplished. Greek Ex. Thou Sev. An-
shalt conceive in thy womb, that he might shew that our^°g ®"
Lord from the very Virgin's womb, and of our substance, took
our flesh upon Him. For the Divine Word came to purify
man's nature and birth, and the first elements of our generation.
And so without sin and human seed, passing through every
stage as we do. He is conceived in the flesh, and carried in
the womb for the space of nine months. Greek Ex. ButGeome-
since it happens also that to the spiritual mind is given in an *^'^'
especial manner to conceive the Divine Spirit, and bring
forth the Spirit of salvation, as says the Prophet; therefore
he added, And thou shalt bring forth a Son. Ambrose; But is. 26,
all are not as Mary, that when they conceive the word of the
Holy Spirit, they bring forth; for some put forth the word
prematurely, others have Christ in thewomb,butnot yet formed.

Greg. Nyss. While the expectation of child-birth stiikes Greg.
a woman with terror, the sweet mention of her offspring ^f^** ^°
calms her, as it is added. And thou shalt call his name Nat.
Jesus. The coming of the Saviour is the banishing of all
fear. Bede ; Jesus is interpreted Saviour, or Healing.
Greek Ex. And he says, Thou shalt call, not His father shall Geom.
call, for He is without a father as regards His lower birth, as*"'*'
He is without a mother in respect of the higher. Cyril; Butde fide
this name was given anew to the Word in adaptation to His xheod.
nativity in the flesh; as that prophecy saith, Thou shall iei8.62,2.
called by a new name which the mouth of the Lord hath
named. Greek Ex. But as this name was common to Him with gup.
the successor of Moses, the angel therefore implying that He
should not be after Joshua's likeness, adds, He shall be great. Josh. i.

30 GOSPEL ACCORDING TO THAI'. I.

Ambrosk ; Tt was said also of Jolin, that he s/inl/ be (jreaf,
but of him indeed as of a great man, of Christ, as oJ' the great
God. For abundantly is poured forth the power of God ; widely
the greatness of the heavenly substance extended, neither
confined by place, nor grasped by thought; neither de-
termined by calculation, nor altered by age. Origen ; See
then the greatness of the Saviour, how it is diffused over the
whole world. Go up to heaven, see there how it has filled
the heavenly places ; carry thy thoughts down to the deep,
behold, there too He has descended. If thou seest this,
then, in like manner, beholdest thou fulfilled in very deed,
He shall be fjreat.

Photius. Greek Ex. The assumption of our flesh does not diminish
ought from the loftiness of the Deity, but rather exalts the
lowness of man's nature. Hence it follows. And he shall
be called the Son of the Highest. Not, Thou shalt give
Him the name, but He Himself shall be called. By
whom, but His Father of like substance with Himself.? For

Matt, no one hath known the Son but the Father. But He in

' ■ Whom exists the infallible knowledge of His Son, is the true

interpreter as to the name which should be given Him, when

Matt. He says, This is my beloved Son ; for such indeed from
' ' everlasting He is, though His name was not revealed
till now ; therefore he says. He shall be called, not shall
be made or begotten. For before the worlds He was of like
substance with the Father. Him therefore thou shalt con-
ceive ; His mother thou shalt become ; Him shall thy virgin
shrine enclose. Whom the heavens were not able to contain.

Chrys. Chrys. But since it seems shocking or unworthy to some

nonocc.^^^ that God should inhabit a body, is the Sun, I would
ask, the heat whereof is felt by each body that receives
its rays, at all sullied as to its natural purity ? Much more
then does the Sun of Righteousness, in ttiking upon Himself
a most pure body from the Virgin's womb, escape not only
defilement, but even shew forth His own mother in greater

Severus holiness. Greek Ex. And to make the Virgin mindful of the

chenus. prophets, he adds, And the T.oid God shall give unto him
the seal of David, that she might know clearly, that He Who
is to be born of her is that very Christ, Whom the prophets
promised shoidd be bom of the seed of David.

VEK. 34, 35. ST. LUKE. 31

Cyril; Not however from Joseph proceeded the mostCyni.

, - ,. .contra

pure descent of Christ. For from one and the same hne oi Julian

connexion had sprung both Joseph and the Virgin, and from ^''a^^iY"'
this the only-begotten had taken the form of man. Basil; Epist.
Our Lord sat not on the earthly throne of David, the Jewish ^mphil.
kingdom having been transferred to Herod. The seat of David
is that on which our Lord reestablished His spiritual kingdom
which should never be destroyed. Hence it follows, And he
shall reign over the house of Jacob. Chrys. Now HeChrys.
assigns to the present house of Jacob all those who were of yij. jq
the number of the Jews that believed on Him. For as Paul ^'**'-
says, TJiey are not all Israel which are of Israel, hut the Rom. 9,
children of the promise are counted for the seed. Bede ; ^' ^'
Or by the house of Jacob he means the whole Church which
either sprang from a good root, or though formerly a wild
olive branch, has yet been for a reward of its faith grafted into Rom.ll,
the good olive tree. Greek Ex. But to reign for ever is ^^q^q^q.
none save God alone ; and hence though because of the incar- ter.
nation Christ is said to receive the seat of David, yet as
being Himself God He is acknowledged to be the eternal
King. It follows. And. his kingdom shall have no end, not
in that He is God, but in that He is man also. Now in-
deed He has the kingdom of many nations, but finally he shall
reign over all, when all things shall be put under Him. Bede ; i Cor.
Let Nestorius then cease to say that the Virgin's Son is only '*'' '^^'
man, and to deny that He is taken up by the Word of God
into the unity of the Person. For the Angel when he says
that the very same has David for His father whom he declares
is called the Son of the Highest, demonstrates the one Person
of Christ in two natures. The Angel uses the future tense vocabi-
not because, as the Heretics say, Christ teas not before Mary, ^\l^^'
but because in the same person, man with God shares the
same name of Son.

34. Then said Mary unto the angel, How shall
this be, seeing I know not a man?

35. And the angel answered and said unto her.
The Holy Ghost shall come upon thee, and the power
of the Highest shall overshadow thee : therefore also

32 GOSPEL ACCORDING TO CHAP. I.

that holy thing which shall he bom of thee shall be
called the Son of Cod.

Ambrose; It was Mary's part neither to refuse belief in the
Angel, nor too hastily take unto herself the divine message.
How subdued her answer is, compared with the words of
the Priest. Then said Mary to the Angela How shall
this he? She says. How shall this be? He answers,
Whereby shall I know this? He refuses to believe that
which he says he does not know, and seeks as it were
still further authority for belief. She avows herself willing to
do that which she doubts not will be done, but how, she is
Is.7,1 4. anxious to know. Mary had read. Behold, she shall conceive
and bear a son. She believed therefore that it should be,
but how it was to take place she had never read, for even to
so great a prophet this had not been revealed. So great a
mystery was not to be divulged by the mouth of man, but of
an Angel.
Orat. in Greg. Nyss. Hear the chaste words of the Virgin. The
Nat. Angel tells her she shall bear a son, but she rests upon her
Christi. virginity, deeming her inviolability a more precious thing
than the Angel's declaration. Hence she says. Seeing that I
Basil, know not a man. Basil; Knowledge is spoken of in various
Amph. ways. The wisdom of our Creator is called knowledge, and
an acquaintance with His mighty works, the keeping also of
His commandments, and the constant drawing near to Him ;
and besides these the marriage union is called knowledge,
as it is here.
Greg. Greg. Nyss. These words of Mary are a token of what
'"P" she was pondering in the secrets of her heart; for if for
the sake of the marriage union she had wished to be espoused
to Joseph, why was she seized with astonishment when
the conception was made known unto her.' seeing in truth
she might herself be expecting at the time to become a
mother according to the law of nature. But because it was
meet that her body being presented to God as an holy offering
should be kept inviolate, therefore she says, Seeing that I
know not a man. As if she said. Notwithstanding that thou
M'ho speakest art an Angel, yet that 1 should know a man is

VER. 34, 35. ST. LUKE. 33

plainly an impossible thing. How then can I be a mother,
having no husband? For Joseph I have acknowledged as
my betrothed. Greek Ex. But mark, how the Angel Geome-
solves the Virgin's doubts, and shews to her the unstained
marriage and the unspeakable birth. Jnd the Angel an-
swered, and said unto her, The Holy Spirit shall come upon
thee. Chrys. As if he said. Look not for the order ofChrys.

TTom

nature in things which transcend and overpower nature. 49 j^'
Dost thou say, How shall this be, seeitig I know not a man?^^^-
Nay rather, shall it happen to thee for this very reason, that
thou hast never known a husband. For if thou hadst, thou
wouldest not have been thought worthy of the mystery,
not that marriage is unholy, but virginity more excellent.
It became the common Lord of all both to take part
with us, and to differ with us in His nativity; for the
being bom from the womb. He shared in common with
us, but in that He was born without cohabitation. He was
exalted far above us. Greg. Nyss. O blessed is that Greg,
womb which because of the overflowing purity of the Virgin pie^"^
Mary has drawn to itself the gift of life! For in others Nat.
scarcely indeed shall a pure soul obtain the presence of
the Holy Spirit, but in her the flesh is made the receptacle
of the Spirit. Id. For the tables of our nature which Greg,
guilt had broken, the true Lawgiver has formed anew toylta ^
Himself from our dust without cohabitation, creating aMoysis.
body capable of taking His divinity, which the finger of
God hath carved, that is to say, the Spirit coming upon the
Virgin. Id. Moreover, the power of the Highest shall Greg, in
overshadow thee. Christ is the power of the most high King, j^'^tai.
who by the coming of the Holy Spirit is formed in the Virgin.
Greg. By the term over sh ado wing, both natures of the Incar- Gree.
nate God are signified. For shadow is formed by light andj.aic.20.
matter. But the Lord by His Divine nature is light. Be-sup-^r
cause then immaterial light was to be embodied in the Virgin's 21. '
womb, it is well said unto her. The power of the Highest
shall overshadow thee, that is, the human body in thee
shall receive an immaterial light of divinity. For this is
said to Mary for the heavenly refreshing of her soul.
Bede ; Thou shalt conceive then not by the seed of man
whom thou knowest not, but by the operation of the Holy
VOL. in. D

•34 UOSPEL ACCOKUING To tHAf. I.

Spirit with which thou art filled. There shall be no flame of

desire in thee when the Holy Spirit shall overshadow thee.

Greg. Greg. Nyss. Or he says, overshadow tfiee, because as a

Pje^ shadow takes its shape from the character of those bodies

Nat. which go before it, so the signs of the Son's Deity will appear

non occ. from the power of the Father. For as in us a certain life-

Nyss!^^ giving power is seen in the material substance, by which

man is formed; so in the Virgin, has the power of the

Highest in like manner, by tite life-giving Spirit, taken

from the Virgin's body a fleshly substance inherent in the

body to form a new man. Hence it follows, Jltere/ore also

Athan. that holy tiling ivhich shall he hom of thee. Athan. For we

Epicte- confess that which then was taken up from Mary to be of the

*"ra- nature of man and a most real body, the very same also

according to nature with our own body. For Mary is our

Basil, sister, seeing we have all descended from Adam. Basil;

Spirit^ Hence also, St. Paul says, God sent forth his Son, born not

Sanct. (by a Woman) but of a woman. For the words by a woman

Gal. 4 4. might convey only a mere passing expression of birth, but

when it is said, of a woman, there is openly declai'ed a

communion of nature between the son and the parent.

Greg. Greg. To distinguish His holiness from ours, Jesus is stated

ral.c.52 ^^ ^'^ cspccial manner to be born holy. For we although

super indeed made holy, are not bom so, for we are constrained

19. 'by the very condition of our corruptible nature to cry out

Ps. 51, with the Prophet, Behold, I was conceived in iniquity.

^' But He alone is in truth holy, who was not conceived

by the cementing of a fleshly union, nor as the heretics

rave, one person in His human nature, another in His

divine; not conceived and brought forth a mere man, and

afterwards by his merits, obtained that He should be God,

but the Angel announcing and the Spirit coming, first the

Word in the womb, aftei-wards within the womb the Word

made flesh. Whence it follows. Shall be called the Son

Victor of God. Greek Ex. But observe, how the Angel has

Presby- dgdared the whole Trinity to the Virgin, making mention

of the Holy Spirit, the Power, and the Most High, for the

Trinity is indivisible '■.

' This passage, except the word's be found both in 'fit. Bost. and Theo-
" For the Trinity is indivisible," is to phylact.

VER. 36 38. ST. LUKE. -S.')

36. And, behold, thy cousin Elisabeth, she hath
also conceived a son in her old age : and this is the
sixth month with her, who was called barren.

37. For with God nothing shall be impossible.

38. And Mary said. Behold the handmaid of the
Lord ; be it unto me according to thy word. And
the angel departed from her.

Chrys. Seeing that his previous words had overcome theChns.
mind of the virgin, the angel drops his discourse to a humbler ^^1^"
subject, persuading her by reference to sensible things.
Hence he says, And, behold, Elisabeth thy cousin, 8fc. Mark
the discretion of Gabriel; he did not remind her of Sarah,
or Rebecca, or Rachel, because they were examples of
ancient times, but he brings forward a recent event, that he
might the more forcibly strike her mind. For this reason also
he noticed the age, saying, She also hath conceived a son
in her old age ; and the natural infinnity also. As it follows.
And this is the si.vth month with her ivho was called barren.
For not immediately at the beginning of Elisabeth's con-
ception did he make this announcement, but after the space
of six months, that the swelling of her womb might confirm
its truth. Greg. Naz. But some one will ask. How iscarm.
Christ related to David, since Mary sprang from the blood of I?* ^'^ ,
Aaron, the angel having declared Elisabeth to be her kins- Christi.
woman ? But this was brought about by the Divine counsel,
to the end that the royal race might be united to the
priestly stock ; that Christ, Who is both King and Priest,
might be descended from both according to the flesh.
For it is written, that Aaron, the first High Priest according Exod.
to the law, took fi-om the tribe of Judah for his wife Elisabeth, ^' ^^•
the daughter of Aminadab. And observe the most holy ad-
ministiation of the Spirit, in ordering that the wife of Zacharias
should be called Elisabeth, so bringing us back to that Elisabeth
whom Aaron married. Bede ; So it was then, lest the virgin
should despair of being able to bear a son, that she
received the example of one both old and barren about
to bring forth, in order that she might learn that all things
are possible with God, even those which seem to be opposed

d2

36 GOSPEL ACCORDING TO CHAP. I.

to the order of nature. Whence it follows, For there shall
Terbum. be HO u'ord impossible with God. Chrys. For the Lord
of nature can do all things as He will, Who executes and
disposes all things, holding the reins of life and death.
Aug. Aug. But whoever says, "If God is omnipotent, let Him
Faust, cause those things which have been done to have not been
1. XXV. done," does not perceive that he says, " Let Him cause those
things which are true, in that veiy respect in which they
are true to be false." For He may cause a thing not to
be which was, as when He makes a man who began to be
by birth, not to be by deatli. But who can say that He
makes not to be that which no longer is in being.'' For
whatever is past is no longer in being. But if aught can
happen to a thing, that thing is still in being to which any
thing happens, and if it is, how is it past } Therefore that is
not in being which we have truly said has been, because the
truth is, in our opinions, not in that thing which no longer is.
But this opinion God can not make false ; and we do not so
call God omnipotent as supposing also that He could die.
He plainly is alone truly called omnipotent, who truly is,
and by whom alone that is, whatever in any wise exists,
whether spirit or body.

Ambrose ; Behold now the humility, the devotion of the
virgin. For it follows. But Mary said, Behold the handmaid
of the Lord. She calls herself His handmaid, who is chosen
to be His mother, so far was she from being exalted by the
sudden promise. At the same time also by calling herself
handmaid, she claimed to herself in no other way the prerogative
of such great grace than that she might do what was com-
manded her. For about to bring forth One meek and lowly,
she was bound herself to shew forth lowliness. As it follows.
Be it unto me according to thy word. You have her sub-
mission, you see her wish. Behold the handmaid of the
I^rd, signifies the readiness of duty. Be it unto me according
Geo- to thy word, the conception of the wish. Greek Ex. Some
meter. ^^^^ ^^jjj highly cxtol One thing, some another, in these words
of the virgin. One man, for example, her constancy, another
her willingness of obedience ; one man her not being
tempted by the great and glorious promises of the great
archangel; another, her self-command in not giving an

VER. 39 — 45. ST. LUKE. 37

instant assent, equally avoiding both the heedlessness of Eve
and the disobedience of Zacharias. But to me the depth of
her humility is an object no less worthy of admiration.
Greg. Through an ineffable sacrament of a holy conception Greg.
and a birth inviolable, agreeable to the truth of each na-®"P'
ture, the same virgin was both the handmaid and mother of
the Lord.

Bede ; Having received the consent of the virgin, the
angel soon returns heavenward, as it follows, And the angel
departed from her. Euseb. Not only having obtained what vel Geo-
he wished, but wondering at her virgin beauty, and the ™^ ^^'
ripeness of her virtue.

39. And Mary arose in those days, and went into
the hill country with haste, into a city of Juda ;

40. And entered into the house of Zacharias, and
saluted Elisabeth.

41. And it came to pass, that, when Elisabeth
heard the salutation of Mary, the babe leaped in her
womb ; and Elisabeth was filled with the Holy Ghost :

42. And she spake out with a loud voice, and said.
Blessed art thou among women, and blessed is the
fruit of thy womb.

43. And whence is this to me, that the mother of
my Lord should come to me ?

44. For, lo, as soon as the voice of thy salutation
sounded in my ears, the babe leaped in my womb
for joy.

45. And blessed is she that believed : for there
shall be a performance of those things which were
told her from the Lord.

Ambrose; The Angel, when he announced the hidden
mysteries to the Virgin, that he might build up her faith by an
example, related to her the conception of a barren woman.
When Mary heard it, it was not that she disbelieved the oracle,
or was uncertain about the messenger, or doubtful of the ex-
ample, but rejoicing in the fulfilment of her wish, and con-

38 GOSPEL accokdinu to Ciivr. I.

scientious in the observance of her duty, she gladly went forth
Deo ' "^^"^ ^'*^ ^"^^ country. For what could Mary now, filled with
God, but ascend into the higher parts with haste ! Origen ;
For Jesus who was in her womb hastened to sanctify John, slill_
in the womb of his mother. Whence it follows, with haste.
Ambrose ; The grace of the Holy Spirit knows not of slow
workings. Learn, ye virgins, not to loiter in the streets,
nor mix in public talk. Theophyl. She went into the
mountains, because Zacharias dwelt there. , As it follows.
To a city of Juda, and entered into the house of Zacharias.
Learn, O holy women, the attention which ye ought to shew
for your kinswomen with child. For Mary, who before dwelt
alone in the secret of her chamber, neither virgin modesty
caused to shrink from the public gaze, nor the rugged
mountains from pursuing her pui-pose, nor the tediousness of
the journey from performing her duty. Learn also, O virgins,
the lowliness of Mary. She came a kinswoman to her next
of kin, the younger to the elder, nor did she merely come to
her, but was the first to give her salutations; as it follows,
And she saluted Elisabeth. For the more chaste a virgin is,
the more humble she should be, and ready to give way to
her elders. Let her then be the mistress of humility, in whom
is the profession of chastity. Mary is also a cause of piety,
in that the higher went to the lower, that the lower might be
^I'rys; assisted, Mary to Elisabeth, Christ to John. Chrys. Or
in Matt, else the Virgin kept to herself all those things which have
been said, not revealing them to any one, for she did not
believe that any credit would be given to her wonderful story ;
nay, she rather thought she would suffer reproach if she told
Cieoine- it, as if wishing to screen her own guilt. Greek Ex. But
*'''^' to Elisabeth alone she has recourse, as she was wont to do
from their relationship, and other close bonds of union.
Ambrose ; But soon the blessed fruits of Mary's coming
and our Lord's presence are made evident. For it follows,
And it came to pass, that when Elisabeth heard the saluta-
tion of Mary, the babe leaped in her womb. Mark the
distinction and propriety of each word. Elisabeth first
heard the word, but John first experienced the grace. She
heard by the order of nature, he leaped by reason of the mystery.
She perceived the coming of Mary, he the coming of the Lord.

VEIL 39 — 45. ST. LUKE. 30

Greek Ex. For the Prophet sees and hears more acutely Geome-
than his mother, and salutes the chief of Prophets ; but as he ^ '
could not do this in words, he leaps in the womb, which was
the greatest token of his joy. Who ever heard of leaping
at a time previous to birth } Grace introduced things to which
nature was a stranger. Shut up in the womb, the soldier
acknovs'ledged his Lord and King soon to be bom, the
womb's covering being no obstacle to the mystical sight.
Origen; He was not filled with the Spirit, until she stood vid.
near him who bore Christ in her womb. Then indeed he^'|^g^,g^
was both filled with the Spirit, and leaping imparted the
grace to his mother ; as it follows, And Elisabeth teas Jilled
with the Holy Spirit. But we cannot doubt that she who was
then filled with the Holy Spirit, was filled because of her son,
Ambrose ; She who had hid herself because she conceived
a son, began to glory that she carried in her womb a
prophet, and she who had before blushed, now gives her
blessing ; as it follows, And she spake out with a loiul voice,
Blessed art thou among women. With a loud voice she ex-
claimed when she perceived the Lord's coming, for she
believed it to be a holy birth. But she says. Blessed art
thou among women. For none was ever partaker of such
grace or could be, since of the one Divine seed, there is one
only parent. Bede; Mary is blessed by Elisabeth with
the same words as before by Gabriel, to shew that she was to
be reverenced both by men and angels. Theophyl. But
because there have been other holy women who yet have
bome sons stained with sin, she adds, And blessed is the
fruit of thy womb. Or another interpretation is, having said,
Blessed art thou among women, she then, as if some one
enquired the cause, answers. And blessed is the fruit of thy
womb: as it is said. Blessed be he that cometh in the name ^^ ug
qf the Lord. The Lord God, and he hath shewed us light; 26. 27.
for the Holy Scriptures often use and^ instead of because.

Tit. Bos. Now she rightly calls the Lord the fruit of the
virgin's womb, because He proceeded not from man, but from
Mary alone. For they who are sown by their fathers are the
fruits of their fathers. Greek Ex. This fruit alone then is Geomc-
blessed, because it is produced without man, and without sin. ^^'^'

Bede J This is the fruit which is promised to David, Of the Vs. 132,

11.

40 GOSPEL ACCORDING TO CHAP. I.

StverusyrwtY (^ thy body vnll I set uptm thy throne. From
this place we derive the refutation of Eutyches, in that Christ
is stated to be the fruit of the womb. For all fruit is of the
same nature with the tree that bears it. It remains then that
the virgin was also of the same nature with the second Adam,
who takes away the sins of the world. But let those also who
invent curious fictions concerning the flesh of Christ, blush
when they hear of the real child-bearing of the mother of God.
For the fruit itself proceeds from the very substance of the
tree. Where too are those who say that Christ passed through
the virgin as water through an aqueduct? Let these consider
the words of Elisabeth who was filled with the Spirit, that
Christ was the fruit of the icomh. It follows, And whence
is this to me, that the mother of my Lord should come to me"?
Ambrose ; She says it not ignorantly, for she knew it was
by the grace and operation of the Holy Spirit that the
mother of the prophet should be saluted by the mother of
his Lord, to the advancement and growth of her own pledge;
but being aware that this was of no human deserving, but a
gift of Divine grace, she therefore says. Whence is this to me,
that is, By what right of mine, by what that I have done, for
non occ. what good deeds ? Origen ; Now in saying this, she coincides
Theoph ^^^^ ^^^ ^^^' ^°^ John also felt that he was unworthy
et Tit. of our Lord's coming to him. But she gives the name of
"the mother of our Lord" to one still a virgin, thus fore-
stalling the event by the words of prophecy. Divine fore-
knowledge brought Mary to Elisabeth, that the testimony
of John might reach the Lord. For from that time Christ
ordained John to be a prophet. Hence it follows, For, lo,
Aug. a? soon as the voice of thy salutation sounded, ^c. Aug.
Epist. J5^i in order to say this, as the Evangelist has premised,
danum she was filled with the Holy Spirit, by whose revelation
^^' undoubtedly she knew what that leaping of the child meant;
namely, that the mother of Him had come unto her, whose
forerunner and herald that child was to be. Such then
might be the meaning of so great an event ; to be known
indeed by grown up persons, but not understood by a little
child ; for she said not, " The babe leaped in faith in my
womb," but leaped for joy. Now we see not only children
leaping for joy, but even the cattle ; not surely from any

VER. 39 — 45. ST. LUKE. 41

faith or religious feeling, or any rational knowledge. But this
joy was strange and unwonted, for it was in the womb ; and at
the coming of her who was to bring forth the Saviour of the
world. This joy, therefore, and as it were reciprocal salutation
to the mother of the Lord, was caused (as miracles are) by
Divine influences in the child, not in any human way by him.
For even supposing the exercise of reason and the will had
been so far advanced in that child, as that he should be able
in the bowels of his mother to know, believe, and assent; yet
surely that must be placed among the miracles of Divine power,
not referred to human examples.

Theophyl. The mother of our Lord had come to see
Elisabeth, as also the miraculous conception, from which
the Angel had told her should result the belief of a far
greater conception, to happen to herself; and to this belief
the words of Elisabeth refer, And blessed art thou who
hast believed, for there shall be a performance of those
things which were told thee from the Lord. Ambrose ;
You see that Mary doubted not but believed, and therefore
the fruit of faith followed.

Bede ; Nor is it to be wondered at, that our Lord, about
to redeem the world, commenced His mighty works with
His mother, that she, through whom the salvation of all men
was prepared, should herself be the first to reap the fi*uit
of salvation from her pledge. Ambrose ; But happy are ye
also who have heard and believed, for whatever soul hath
believed, both conceives and brings forth the word of God,
and knows His works. Bede ; But every soul which has
conceived the word of God in the heart, stredghtway climbs
the lofty summits of the virtues by the stairs of love, so as
to be able to enter into the city of Juda, (into the citadel
of prayer and praise, and abide as it were for three months
in it,) to the perfection of faith, hope, and charity. Greg. Greg.
She was touched with the spirit of prophecy at once, ^^l^^
both as to the past, present, and future. She knew thatHb. i.
Mary had believed the promises of the Angel ; she per- j, g.
ceived when she gave her the name of mother, that Mary
was carrying in her womb the Redeemer of mankind; and
when she foretold that all things would be accomplished, she
saw also what was to follow in the future.

42 (iOSPbl, ACCORDING TO CHAP. 1.

46. And Mary said. My soul doth magnify the
Lord.

Ambrose ; As evil came into the world by a woman, so

also is good introduced by women ; and so it seems not without

meaning, that both Elisabeth prophesies before John, and

Mary before the birth of the Lord. But it follows, that as Mary

was the greater person, so she uttered the fuller prophecy.

Basil, in By^siL; For the Virgin, with lofty thoughts and deep pene-

xxxiii. tration, contemplates the boundless mystery, the further she

advances, magnifying God ; And Mary said, My sotil doth

Athana- magnify the Lord. Grkek Ex. As if she said, Marvellous

sins. if 'f :> ■)

things hath the Lord declared that He will accomplish in
my body, but neither shall my soul be unfruitful before
God. It becomes me to offer Him the fruit also of my
will, for inasmuch as I am obedient to a mighty miracle, am I
bound to glorify Him who performs His mighty works in me.
Origen ; Now if the Lord could neither receive increase
or decrease, what is this that Mary speaks of, My soul doth
m&gnifi- ffiagfiiy-y ifie Lord? But if T consider that the Lord our
Saviour is the image of the invisible God, and that the
soul is created according to His image, so as to be an image
of an image, then I shall see plainly, that as after the manner
of those who are accustomed to paint images, each one
of us forming his soul after the image of Christ, makes it
great or little, base or noble, after the likeness of the original ;
so when I have made my soul great in thought, word, and
deed, the image of God is made great, and the Lord Himself,
whose image it is, is magnified in my soul.

47. And my spirit hath rejoiced in God my Saviour.

ubi sup, Basil; The first-fruit of the Spirit is peace and joy. Be-
cause then the holy Virgin had drunk in all the graces of the

exulta- Spirit, she rightly adds. And my spirit hath leaped for joy.
She means the same thing, soul and spirit. But the frequent
mention of leaping for joy in the Scriptures implies a cer-
tain bright and cheerful state of mind in those who are
worthy. Hence the Virgin exults in the Lord with an
mispeakablc springing (and bounding) of the heart for joy,

vit,

VEIL 48. ST. LUKE. 'J:3

and in the breaking forth into utterance of a noble affection.
It follows, in God my Saviour. Bede ; Because the spirit of
the Virgin rejoices in the eternal Godhead of the same Jesus,
(i. e. the Saviour,) whose flesh is formed in the womb by a tem-
poral conception. Ambrose; The soul of Mary therefore mag-
nifies the Lord, and her spirit rejoiced in God, because with
soul and spirit devoted to the Father and the Son, she wor-
ships with a pious affection the one God from whom are all
things. But let every one have the spirit of Mary, so that he
may rejoice in the Lord. If according to the flesh there is one
mother of Christ, yet, according to faith, Christ is the fruit of
all. For every soul receives the word of God if only he be
unspotted and free from sin, and preserves it with unsullied
purity. Theophyl. But he magnifies God who wor-
thily follows Christ, and now that he is called Christian,
lessens not the glory of Christ by acting unworthily, but does
great and heavenly things ; and then the Spirit (that is, the
anointing of the Spirit) shall rejoice, (i. e. make him to prosper,)
and shall not be withdrawn, so to say, and put to death. Basil; ubi sup.
But if at any time light shall have crept into his heart, and
loving God and despising bodily things he shall have gained
the perfect standing of the just, without any difficulty shall
he obtain joy in the Lord. Origen; But the soul first
magnifies the Lord, that it may afterwards rejoice in God ;
for unless we have first believed, we can not rejoice.

48. For he hath regarded the low estate of his
handmaiden : for, behold, from henceforth all genera-
tions shall call me blessed.

Greek Ex. She gives the reason why it becomes her to Isidore,
magnify God and to rejoice in Him, saying. For he hath re-
garded the lowliness of his handmaiden ; as if she said, " He
Himself foresaw, therefore I did not look for Him." I was
content with things lowly, but now am I chosen unto counsels
unspeakable, and raised up from the earth unto the stars.
Aug. O true lowliness, which hath borne God to men, hath iVudo-
given life to mortals, made new heavens and a pure earth, sg"^, de
opened the gates of Paradise, and set free the souls of men. Assumpt

44 OOSPKL ACCORDING TO CHAP. I.

The lowliness of Mary was made the heavenly ladder, by which

God descended upon earth. For what does regarded nieanbut

" approved?" For many seem in my sight to be lowly, but their

lowliness is not regarded by the Lord. For if they were truly

lowly, their spirit would rejoice not in the world, but in God.

Origen ; But why was she lowly and cast down, who carried

in her womb the Son of God.?* Consider that lowliness,

which in the Scriptures is particularly praised as one of the

virtues, is called by the philosophers " modestia." And we

also may paraphrase it, that state of mind in which a man

instead of being puffed up, casts himself down. Bede; But

she, whose humility is regarded, is rightly called blessed

by all ; as it follows, For, behold, from henceforth all

shall call me blessed. Athan. For if as the Prophet

Isa. 31 , says, Blessed are they who have seed in Sion, and kinsfolk

LXX*^ m Jerusalem, how great should be the celebration of the

divine and ever holy Virgin Mary, who was made ac-

Meta- cording to the flesh, the Mother of the Word ? Greek Ex.

phras- gjie does not call herself blessed from vain glory, for
tes. . . D .' '

what room is there for pride in her who named herself the

handmaid of the Lord ? But, touched by the Holy Spirit, she

foretold those things which were to come. Bede; For it was

fitting, that as by the pride of our first parent death came

into the world, so by the lowliness of Mary should be opened

the entrance into life. Theophyl. And therefore she

says, all generations, not only Elisabeth, but also every

nation that believed.

49. For he that is mighty hath done to me great
things; and holy is his name.

Theophyl. The Virgin shews that not for her own virtue is
she to be pronounced blessed, but she assigns the cause,
saying, For he that is mighty hath magnified me.
Aug. Aug. What great things hath He done unto thee }

*°^* I believe that a creature thou gavest birth to the Creator, a
servant thou broughtest forth the Lord, that through thee
God redeemed the world, through thee He restored it to
life. Titus Bo.s. But where are the great things, if they be

VER. 50. ST. LUKE. 45

not that I still a virgin conceive (by the will of God) over-
coming nature ? I have been accounted worthy, without being
joined to a husband, to be made a mother, not a mother of
any one, but of the only-begotten Saviour.

Bede; But this has reference to the beginning of the
hymn, where it is said, 3Iy soul doth magnify the Lord. For
that soul can alone magnify the Lord with due praise, for
whom he deigns to do mighty things. Titus Bos; But she
says, that is mighty, that if men should disbelieve the work of
her conception, namely, that while yet a virgin, she conceived,
she might throw back the miracles upon the power of
the Worker. Nor because the only-begotten Son has come
to a woman is He thereby defiled,/©/* holy is his name.

Basil. But holy is the name of God called, not because in Pa.as.
in its letters it contains any significant power, but because
in whatever way we look at God we distinguish his purity
and holiness. Bede ; For in the height of His marvellous
power He is far beyond every creature, and is widely removed
from all the works of His hands. This is better understood
in the Greek tongue, in which the very word which means
holy, signifies as it were to be " apart from the earth." «y<#»

50. And his mercy is on them that fear him from
generation to generation.

Bede; Turning from God's special gifts to His general
dealings, she describes the condition of the whole human
race. And his mercy is from generation to generation on
them that fear him. As if she said, Not only forme hath He
that is mighty done great things, but in every nation he that
feareth God is accepted by Him. Origen; For the mercy
of God is not upon one generation, but extends to eternity
from generation to generation. Greek Ex. According to Victor
the mercy which He hath upon generations of generations, '^'
1 conceive, and He Himself is united to a living body,
out of mercy alone undertaking our salvation. Nor is His
mercy shewn indiscriminately, but upon those who are
constrained by the fear of Him in every nation ; as it
is said, upon those who fear him, that is, upon those who
being brought by repentance are turned to faith and renewal

4U (JOSI'EI, ACCOUDIN(J TO ('HA!'. 1.

for the obstinate unbelievers have by their sin shut against
themselves the gate of mercy. Theophyl. Or by this
she means that they who fear shall obtain mercy, both in
that generation, (that is, the present world,) and the generation
Matt, which is to come, (i. e. the life everlasting.) For now they
' ■ ■ I'eceive a hundred-fold, but hereafter far more.

51. He hath shewed strength with his arm, he
hath scattered the proud in the imagination of their
hearts.

Bede ; In describing the state of mankind, she shews what
the proud deseiTe, and what the humble ; saying, He hath
shewed strength with his arm, ^c. i. e. with the very Son of
God. For as your arm is that whereby you work, so the arm
of God is said to be His word by whom He made the world.
Origen ; But to those that fear Him, He hath done mighty
things with His arm ; though thou comest weak to God,
if thou hast feared Him thou shalt obtain the promised
strength. Theophyl. For in His arm, that is. His incarnate
Son, He hath shewed strength, seeing that nature was van-
quished, a virgin bringing forth, and God becoming man.

Photius. Greek Ex. Or she says, Hath shewed, for will shew strength^
not as long ago by the hand of Moses against the Egyptians,
nor as by the Angel, (when he slew many thousand of the
rebel Assyrians,) nor by any other instrument save His own

intelli- powcr. He openly triumphed, overcoming spiritual enemies.

^' ' ^^' Hence it follows, he hath scattered, S^c. that is to say, eveiy
heart that was puffed up and not obedient to His coming He
hath laid bare, and exposed the wickedness of their proud
thoughts. Cyril of Jerus. But these words may be more ap-
propriately taken to refer to the hostile ranks of the evil spirits.
For they were raging on the earth, when our Lord's coming put
them to flight, and restored those whom they had bound, to
His obedience. Theophyl. This might also be understood
of the Jews whom He scattered into all lands as ihey are now
scattered.

52. He hath put down the mighty from their
seats, and exalted them of low degree.

\ KR. 53. ST. LUKE. 47

Bede ; The words, He hath shewed strength with his arm,
and those which went before, And his mercy is on them, that
fear him from generation to generation, must be joined to
this verse by a comma only. For truly through all generations
of the world, by a merciful and just administration of Divine
power, the proud do not cease to fall, and the humble to be
exalted. As it is said, He hath put down the mighty from
their seat, he hath exalted the humble and meek. Cyril;
The mighty in knowledge were the evil spirits, the Devil,
the wise ones of the Gentiles, the Scribes and Pharisees ; yet
these He hath put down, and raised up those who humbled i Pet.
themselves under the mighty hand of God ; giving them the ' '
power of treading upon serpents and scorpions and every Luke
power of the enemy. The Jews were also at one time puffed '
up with power, but unbelief slew them, and the mean and
lowly of the Gentiles have through faith climbed up to the
highest summit. Greek Ex. For our understanding is ac- Maca-
knowledged to be the judgment-seat of God, but after 5"^.^^^^^^^
the transgression, the powers of evil took their seat in the
heart of the first man as on their own throne. For this
reason then the Lord came and cast out the evil spirits from
the seat of our will, and raised up those who were vanquished
by devils, purging their consciences, and making their hearts
his own dwelling place.

53. He hath filled the hungry with good things;
and the rich he hath sent empty away.

Gloss. Because human prosperity seems to consist chiefly Gloss.
in the honours of the mighty and the abundance of their "**" °*^"
riches, after speaking of the casting down of the mighty,
and the exalting of the humble, he goes on to tell of the
impoverishing of the rich and the filling of the poor. He
hath filled the hungry, ^c.

Basil; These words regulate our conduct even with ubi sup.
respect to sensible things, teaching the uncertainty of
all worldly possessions, which are as shortlived as the
wave which is dashed about to and fro by the violence
of the wind. But spiritually all mankind suffered hunger
except the Jews ; for they possessed the treasures of

'18 GOSPEL ACCORDING TO CHAP. I.

legal tradition and the teachings of the holy prophets. But
because they did not rest humbly on the Incarnate Word,
they were sent away empty, carrying nothing with them,
neither faith nor knowledge, and were bereft of the hope
of good things, being shut out both of the earthly Jerusalem,
and the life to come. But those of the Gentiles, who were
brought low by hunger and thirst, because they clung to
Gloss, the Lord, were filled with spiritual goods. Gloss. They
also who desire eternal life with their whole soul, as it
were hungering after it, shall be filled when Christ shall
appear in glory ; but they who rejoice in earthly things, shall
at the end be sent away emptied of all happiness.

54. He hath holpen his servant. Israel, in re-
membrance of his mercy ;

55. As he spake to our fathers, Abraham, and to
his seed for ever.

Gloss. Gloss. After a general mention of the Divine mercy and
holiness, the Virgin changes the subject to the strange and
man'ellous dispensation of the new incarnation, saying, He
hath holpen his servant Israel, ^c. as a physician relieves
the sick, becoming visible among men, that He might make
Israel (i. e. him who sees God) His servant. Bede ; That is,
obedient and humble ; for he who disdains to be made
non occ. humble, cannot be saved„ Bapil; For by Israel she means not
Israel after the flesh, whom their own title made noble, but
the spiritual Israel, which retained the name of faith, strain-
ing their eyes to see God by faith,
vide Theophyl. It might also be applied to Israel after the flesh,

xJt*™ seeing that out of that body multitudes believed. But this He
Best, did remembering His mercy, for He hath fulfilled what He
Gen. 12, promised to Abraham, saying, For in thy seed shall all the
^' nations of the earth be blessed. This promise then the mother
of God called to mind, saying. As he spake to our father
Gen. 17 1 Abraham; for it was said to Abraham, I will place my
^^' covenant between me and thee^ and thy seed qfter thee, for
an eternal covenant, that I shall be thy God, and the Godqf
thy seed after thee. Bede; But by seed he means not so
much those who are begotten in the flesh, as those who have

VER. 56, 57» ST. LUKE. 49

followed the steps of Abraham's faith, to whom the Saviour's
coming was promised for evermore. Gloss. For this promise Gloss.
of heritage shall not be narrowed by any limits, but to the ""^ '"'
very end of time there shall never lack believers, the glory of
whose happiness shall be everlasting.

56. And Mary abode with her about three months,
and returned to her own house.

Ambrose ; Mary abode with Elisabeth until she had
accomplished the time of her bringing forth ; as it is said.
And 3Iary abode, Sfc. Theophyl. For in the sixth month
of the conception of the forerunner, the Angel came to Mary,
and she abode with Elisabeth three months, and so the nine
months are completed. Ambrose ; Now it was not only
for the sake of friendship that she abode so long, but for
the increase also of so great a prophet. For if at her first
coming the child had so far advanced, that at the salutation
of Mary he leaped in the womb, and his mother was filled with
the Holy Spirit, how much must we suppose the presence
of the Virgin Mary to have added during the experience of so
long a time ? Rightly then is she represented as having shewn
kindness to Elisabeth, and preserved the mystical number.
Bede; For the chaste soul which conceives a desire of the
spiritual word must of necessity submit to the yoke of heavenly
discipline, and sojourning for the days as it were of three
months in the same place, cease not to persevere until it is
illuminated by the light of faith, hope, and charity. Theophyl,
But when Elisabeth was going to bring forth, the Virgin
departed, as it follows. And she returned; or, probably because
of the multitude, who were about to assemble at the birth.
But it became not a virgin to be present on such an occasion.
Greek Ex. For it is the custom for virgins to go away when Meta-
the pregnant woman brings forth. But when she reached P^"^*"**'*
her own home, she went to no other place, but abode there
until she knew the time of her delivery was at hand. And
Joseph doubting, is instructed by an Angel.

57. Now Elisabeth's full time came that she should
be delivered ; and she brought forth a son.

VOL. III. K

50 GOSPEL ACCORDING TO CHAP. I.

58. And her neighbours and her cousins heard
how the Lord had shewed great mercy upon her ;
and they rejoiced with her.

Ambrose; II" you carefully observe, you will find that the
word signifying Julness is no where used except at the birth
of the righteous. Hence it is said, Now Elisabeth's full
time came. For the life of the righteous hath fulness, but
the days of the vricked are empty. Chrys. And for that
reason the Lord kept back the delivery of Elisabeth, that her
joy might be increased, and her fame the greater. Hence it
follows, And her neighbours and cousins heard, ^c. For they
who had known her barrenness were made the witnesses of
the Divine grace, and no one seeing the child departed in
silence, but gave praise to God, Who had vouchsafed him
beyond their expectation. Ambrose; For the bringing forth
of saints causes the rejoicing of many; it is a common bless-
ing; for justice is a public virtue, and therefore at the birth
of a just man a sign of his future life is sent beforehand, and
the grace of the virtue which is to follow is represented, being
foreshadowed by the rejoicing of the neighbours.

59. And it came to pass, that on the eighth day
they came to circumcise the child; and they called
him Zacharias, after the name of his father.

60. And his mother answered and said. Not so ;
but he shall be called John.

6 1 . And they said unto her, There is none of thy
kindred that is called by this name.

62. And they made signs to his father, how he
would have him called.

63. And he asked for a writing table, and wrote,
saying. His name is John. And they marvelled
all.

64. And his mouth was opened immediately, and
his tongue loosed, and he spake, and praised God.

VER. 59 64. ST. LUKE. 51

Chrys. The rite of circumcision was first delivered to chrys.
Abraham as a sign of distinction, that the race of the Patriarch Hom^"
might be preserved in unmixed purity, and so might be able 39.
to obtain the promises. But now that the promise of the
covenant is fulfilled, the sign attached to it is removed. So
then through Christ circumcision ceased, and baptism came in
its place ; but first it was right that John should be circum-
cised; as it is said. And it came to pass, that on the eighth
day, Src. For the Lord had said, Let the child of eight days q^^^\'^^
be circumcised among you. But this measurement of time ^^'
I conceive was ordered by Divine mercy for two reasons.
First, because in its most tender years the child the more
easily bears the cutting of the flesh. Secondly, that from the
very operation itself we might be reminded that it was
done for a sign ; for the young child scarcely distinguishes
any of the things that are around him. But after the circum-
cision, the name was conferred, as it follows. And they called
him. But this was done because we must first receive the
seal of the Lord, then the name of man. Or, because no man
except he first cast aside his fleshly lusts, which circumcision
signifies, is worthy to have his name written in the book of
life.

Ambrose; The holy Evangelist has especially remarked,
that many thought the child should be called after his father
Zacharias, in order that we might understand, not that any
name of his kinsfolk was displeasing to his mother, but that
the same word had been communicated to her by the Holy
Spirit, which had been foretold by the Angel to Zachaiias.
And in truth, being dumb, Zacharias was unable to mention his
son's name to his wife, but Elisabeth obtained by prophecy
what she had not learnt from her husband. Hence it follows,
And she answered, SfC. Marvel not that the woman pronounced
the name which she had never heard, seeing the Holy Spirit
who imparted it to the Angel revealed it to her; nor could
she be ignorant of the forerunner of the Lord, who had pro-
phesied of Christ. And it well follows. And they said unto her,
8fc. that you might consider that the name belongs not to the
family, but to the Prophet. Zacharias also is questioned, and
signs made to him, as it follows, And they made signs to the
father, ^c. But since imbelief had so bereft him of utterance

e2

52 GOSPEL ACCORDING TO CHAP. I.

and hearing, that he could not use his voice, he spoke by his
hand-writing, as it follows. And he asked for a writing table,
and wrote, saying, His name is John; that is, we give no

Orig. name to him who has received his name from God. Origen ;

non occ. '/^Q^chaxia.s is by interpretation " remembering God," but John
signifies "pointing to." Now "memory" relates to some-
thing absent, " pointing to," to something present. But John
was not about to set forth the memory of God as absent, but
with his finger to point him out as present, saying. Behold the
Lamb of God. Chrys. But the name John is also interpreted
the grace of God. Because then by the favour of Divine grace,
not by nature, Elisabeth conceived this son, they engraved the
memory of the benefit on the name of the child. Theophyl.
And because with the mother the dumb father also agreed as
to the name of the child, it follows. And they all marvelled.
For there was no one of this name among their kinsfolk that
any one could say that they had both previously determined

Greg, upon it. Greg. Naz. The birth of John then broke the

Orat. vi. silence of Zacharias, as it follows. And his inouth was evened.
For it were unreasonable when the voice of the Word had
come forth, that his father should remain speechless. Am-
brose ; Rightly also, from that moment was his tongue loosed,
for that which unbelief had bound, faith set free. Let us
then also believe, in order that our tongue, which has been
bound by the chains of unbelief, may be loosed by the voice
of reason. Let us write mysteries by the Spirit if we wish to
speak. Let us write the forerunner of Christ, not on
tables of stone, but on the fleshly tablets of the heart. For
he who names John, prophesies Christ. For it follows. And
he spake, giving thanks.

Bede; Now in an allegory, the celebration of John's
birth was the beginning of the grace of the New Covenant.
His neighbours and kinsfolk had rather give him the name
of his father than that of John. For the Jews, who by
the observance of the Law were united to him as it were
by ties cf kindred, chose rather to follow the righteousness
which is of the Law, than receive the grace of faith.
But the name of John, (i. e. the grace of God,) his mother
in word, his father in writing, suffice to announce, for both
the Law itself as well as the Psalms and the Prophecies,

VER. 65 — 68. ST. LUKE. 58

in the plainest language foretel the grace of Christ ; and that
ancient priesthood, by the foreshadowing of its ceremonies
and sacrifices, bears testimony to the same. And well
doth Zacharias speak on the eighth day of the birth of his
child, for by the resurrection of the Lord, which took place
on the eighth day, i. e. the day after the sabbath^ the hidden septi-
secrets of the legal priesthood were revealed. sabbati.

Qib. And fear came on all that dwelt round about
them : and all these sayings were noised abroad
throughout all the hill country of Judaea.

66. And all they that heard them laid them up
in their hearts, saying. What manner of child shall
this be ! And the hand of the Lord was with him.

Theophyl. As at the silence of Zacharias the people
marvelled, so likewise when he spoke. Hence it is said, And
fear came upon all; that from these two circumstances all
might believe there was something great in the child that
was born. But all these things were ordained, to the end
that he who was to bear witness of Christ might also be
esteemed trustworthy. Hence it follows, And all they that
heard them laid them up in their heart, saying. What
manner of child, 8fC. Bede ; For forerunning signs prepare
the way for the forerunner of the truth, and the future prophet
is recommended by auspices sent before him ; hence it follows.
For the hand of the Lord was with him. Greek Ex. For Meta-
God worked miracles in John which he did not himself, but P^astes.
the right hand of God in him. Gloss. But mystically, at the Gloaa.
time of our Lord's resurrection, by the preaching of the grace °'<*i°-
of Christ, a wholesome dread shook the hearts not only
of the Jews, (who were neighbours, either from the place of
their dwelling, or from the knowledge of the law,) but of the
foreign nations also. The name of Christ surmounts not
only the hilly country of Judaea, but all the heights of worldly
dominion and wisdom.

67. And his father Zacharias was filled with the
Holy Ghost, and prophesied, saying.

54 GOSPEL ACCORDING TO CHAP. I.

68. Blessed be the Lord God of Israel ; for he
hath visited and redeemed his people.

Ambrose; God in His mercy and readiness to pardon
our sins, not only restores to iis what He has taken away,
but grants us favours even beyond our expectations. Let
no one then distrust Him, let no one from consciousness of
past sins despair of the Divine blessing. God knoweth how
to change His sentence, if thou hast known how to correct
thy sin, seeing he that was long silent prophesies ; as
it is said. And Zacharias was filled with the Holy Spirit.
Chrys. That is, " with the working of the Holy Spirit ;"
for he had obtained the grace of the Holy Spirit, not in
any manner, but fully ; and the gift of prophecy shone forth
in him ; as it follows, And he prophesied. Origen ; Now
Zacharias being filled with the Holy Spirit utters two pro-
phecies, the first relating to Christ, the second to John. And
this is plainly proved by those words in which he speaks of
the Saviour as present and already going about in the world,
saying, Blessed be the Lord Qod qf Israel, for he hath
visited, ^c. Chrys. Zacharias, when he is blessing God,
says, that He hath visited His people, meaning thereby either
Matt, tijg Israelites in the flesh, for He came to the lost sheep of
the house of Israel; or the spiritual Israel, that is, the
faithful, who were worthy of this visitation, making the
providence of God of good effect towards them. Bede ; But
the Lord visited His people who were pining away as it
were from long sickness, and by the blood of His only
begotten Son, redeemed them who were sold under sin.
AVhich thing Zacharias, knowing that it would soon be accom-
plished, relates in the prophetic manner as if it were already
passed. But he says. His people, not that when He came
He found them His own, but that by visiting He made
them so.

69. And hath raised up an horn of salvation for
us in the house of his servant David.

Theophyl. God seemed to be asleep, disregarding the
sins of the multitude, but in these last times coming in the

15, 24.

VER. 70, 71. ST. LUKE. 55

flesh, He hath risen up and trodden down the evil spirits
who hated us. Hence it is said, And he hath raised up
an horn qf salvation to us in the hou^se qf his servant David.
Origen ; Because Christ was born of the seed of David,
according to the flesh, it is said, A horn of salvation to m
in the house qf his servant David; as it has also elsewhere
been said, A vineyard hath been planted in a horn, i. e. in is. 5, i.
Jesus Christ.

Chrys. Now by a horn he means power, glory, and honour, Chrys.
deriving it metaphorically from the brute creatures, to whom ^n^^.
God has given horns for defence and glory. Bede ; The king- 1^-
dom of our Saviour Christ is called also the horn qf salvation,
because all our bones are clothed with flesh, but the horn
alone stretches beyond the flesh ; so the kingdom of Christ
is called the horn of salvation, as reaching beyond the world
and the delights of the flesh. According to which figure David
and Solomon were consecrated by the horn of oil to the
glory of the kingdom.

70. As he spake by the mouth of his holy prophets
which have been since the world began.

Theophyl. That Christ was bom of the house of David,
Micah relates, saying. And thou, Bethlehem, art not the lea^t jviicah
in the city of Juda, for out qf thee shall come a governor ^' ^'
who shall rule my people Israel. But all the prophets
spoke of the Incarnation, and therefore it is said, As he
spake by the mouth of his holy prophets. Greek Ex. Victor
Whereby he means that God spoke through them, and that ^^^^ ^'
their speech was not of man. Bede ; But he says, Which
have been since the world began. Because all the Scriptures
of the Old Testament were a constant prophecy of Christ.
For both our father Adam himself, and the other fathers,
by their deeds bore testimony to His dispensation.

71. That we should be saved from our enemies,
and from the hand of all that hate us.

Bede ; Having first briefly said. He hath raised up a horn
qf salvation to us, he goes on lo explain his words, adding, qf
salvation from our enemies. As if he said. He hath raised up

66 GOSPEL ACCORDING TO CHAP. I.

to tts a horn, i, e. He hath raised up to lis salvation/rom our
enemieSy and from the hand qf all who hate us. Origen ;
Let us not suppose that this refers to our bodily enemies, but
Ps. 24, our ghostly. For the Lord Jesus came mighty in battle
to destroy all our enemies, that He might deliver us from
their snares and temptation.

72. To perform the mercy promised to our fore-
fathers, and to remember his holy covenant ;

73. The oath which he sware to our father
Abraham,

74. That he would grant unto us.

Bkde ; Having announced that the Lord, according to
the declaration of the Prophet, would be bom of the
house of David, he now says, that the same Lord to fulfil
the covenant He made with Abraham will deliver us, because
chiefly to these patriarchs of Abraham's seed was promised
the gathering of the Gentiles, or the incarnation of Christ.
But David is put first, because to Abraham was promised
the holy assembly of the Church ; whereas to David it was
told that from him Christ was to be born. And therefore
after what was said of David, he adds concerning Abraham
the words, To jwr/orm the mercy promised to oiir fathers, ^c.
Origen ; I think that at the coming of our Lord and Saviour
Jesus Christ, both Abraham, Isaac, and Jacob, were partakers
of His mercy. For it is not to be believed, that they who had
before seen His day, and were glad, should afterwards derive
Coioss. no advantage from His coming, since it is written, Having
' ' made peace through the blood of his Cross, whether in earth
or in heaven.

Theophyl. The grace of Christ extends even to those who
are dead, because through Him wc shall ri.se again, not only
we, but they also who have been dead before us. He per-
formed His mercy also to our forefathers in fulfilling all their
hopes and desires. Hence it follows, And to remember his
holy covenant, that covenant, namely, wherein he said,
Gen. 22, Blessiug, I will bless thee, and multiplying, I will multipdy
^^' thee. For Abraham was multiplied in all nations, who became

VER. 74. ST- LUKi:. 57

his children by adoption, through following the example of
his faith. But the fathers also, seeing their children enjoy
these blessings, rejoice together with them, just as if they
received the mercy in themselves. Hence it follows, The oath
which he sware to our father Abraham, that he would grant
unto us.

Basil; But let no one, hearing that the Lord had sworn Basil,
to Abraham, be tempted to swear. For as when the pg. 29,
wrath of God is spoken of, it does not signify passion but^^^°P«-
punishment; so neither does God swear as man, but op.
His word is in very truth expressed to us in place of an
oath, confirming by an unchangeable sentence what He
promised,

74. That we, being delivered out of the hands of
our enemies, might serve him without fear.

Chrys. Having said that a horn of salvation had risen
up to us from the house of David, he shews that through
it we are partakers of His glory, and escape the assaults of
the enemy. As he says. That being delivered out of the hands
of our enemies, we might serve him without fear. The two
things above mentioned will not easily be found united.
For many escape danger, but fail of a glorious life, as
criminals discharged from prison by the king's mercy.
On the other hand, some reap gloiy, but are compelled for its
sake to encounter dangers, as soldiers in war embracing a life
of honour are oftentimes in the greatest peril. But the horn
brings both safety and glory. Safety indeed as it rescues
us from the hands of our enemies, not slightly but in a won-
derful manner, insomuch that we have no more fear, which
are his very words; tliat being delivered from the hand of otir
enemies, we might serve him without fear. Origen; Or in
another way; Frequently are men delivered fi'om the hands of
the enemy, but not without fear. For when fear and peril
have gone before, and a man is then plucked from the enemies'
hand, he is delivered indeed, but not without fear. Therefore
said he, that the coming of Christ caused us to be snatched
from the enemies' hands without fear. For we suffered not

68 GOSPEL ACCORDING tO CHAF. I.

from their evil designs, but He suddenly parting us from them,
hath led us out to our own allotted resting place.

76. In holiness and righteousness before him, all
the days of our life.

Chrys. Zacharias glorifies the Lord, because He hath made
us to serve Him with full confidence, not in the flesh as
Judah did with the blood of victims, but in the spirit with
good works. And this is what he means by in holiness
and righteousness. For holiness is, a proper observance of
our duty towards God, righteousness of our duty towards man ;
as, for example, when a man devoutly performs the Divine
commands, and lives honourably among his fellow men. But
he does not say " before men," as of hypocrites desirous to
Rom. 2, please men, but " before God," as of those whose praise is not
^^* of men J but of God ; and this not once or for a time ; but all
the days of their life, as it is said, all our days. Bede ; For
whosoever either departs from God's service before he dies, or
by any uncleanness stains either the strictness or purity of his
faith, or strives to be holy and righteous before men, and not
before God, does not yet serve the Lord in perfect freedom
from the hand of his spiritual enemies, but after the example
of the old Samaritans endeavours to serve equally the Gods of
the Gentiles, and his Lord.

76. And thou, child, shall be called the Prophet of
the Highest : for thou shalt go before the face of the
Lord to prepare his ways.

Ambrose; In prophesying of the Lord he rightly addresses
the prophet, shewing that prophecy also is a gift of the Lord,
in order that he might not, while enumerating public benefits,
seem to be so ungrateful as to be silent of his own. Hence it is
said, And thou,child,shalt be calledthe Prophet of the Highest.
Origen ; The reason I suppose that Zacharias hastened to speak
to his son, was because he knew that John was shortly about
to be a sojourner in the wilderness, and that he himself should
see him no more. Ambrose; Now perhaps some may think
it an absurd extravagance of the mind to address a child of
eight days old. But if we keep our eyes fixed upon higher

VER. 77. ST. LUKE. 59

things, we surely can understand that the son might hear the
voice of his father, who before he was bom heard the salu-
tation of Mary. The Prophet knew that there were certain
organs of heaiing in a Prophet which were unclosed by the
Spirit of God, not by the growth of the body. He possessed
the faculty of understanding who was moved by the feeling
of exultation. Bede; Unless indeed Zacharias be sup-
posed to have wished as soon as he was able to speak, to
proclaim for their instruction who were present, the
future gifts of his son, which he had long before learnt from
the Angel. Let the Arians however hear that our Lord Christ,
whom John went before prophesying of Him, Zacharias calls
" the Most High," as it is said in the Psalms, A man uas barn Ps. 87,
in her, and the most highest has established her. Chrys. ®*
But as kings have their companions in arms, who stand nearest
to them, so John, who was the friend of the Bridegroom, went
before Him nigh unto His coming. And this is what follows,
Far thau shalt go before the face of the Lord to prepare his
ways. For some prophets have preached the mystery of
Christ at a distance, but he preached it nearer the time, that
he might both see Christ, and declare Him to others. Greg. Greg.
But all they who by preaching cleanse the hearts of their ^J^^.
hearers from the filth of their sins, prepare a way for the coming «"P-
of wisdom into the heart. 23. '

77. To give knowledge of salvation unto his people
by the remission of their sins.

Theophyl. For the manner in which the forerunner pre-
pared the way of the Lord he explains, adding. To give know-
ledge of salvation. The Lord Jesus is salvation, but the
knowledge of salvation, i. e. of Christ, was given in John, who
bore witness of Christ. Bede ; For as if desiring to explain
the name of Jesus, i. e. the Saviour, he frequently makes men-
tion of salvation, but lest men should think it was a temporal
salvation which was promised, he adds, for the forgiveness of
sins. Theophyl. For in no other way was He known to be
God, but as having forgiven the sins of His people. For it is of
God alone to forgive sins. Bede ; But the Jews prefer not to
receive Christ, but to wait for Antichrist; for they desire to be

60 GOSPEL ACCORDING TO CHAP. I.

delivered not from the dominion of sin within, but from the
yoke of man's bondage witliout.

78. Through the tender mercy of our God ; where-
by the dayspring from on high hath visited us.

Theophyl. Because God hath forgiven our sins not for our
works' sake, but through His mercy, it is therefore fitly added,
Chrys. Through the tender mercy of our God. Chrys. Which
xiv, in mercy we find not indeed by our own seeking, but God from
'*• on high hath appeared to us, as it follows; Whereby (i. e.
by His tender mercy) the dayspring from on high (that is,
Severus. Christ) hath visited us, taking upon Him our flesh. Greek Ex.
Abiding on high yet present upon the earth, suffering neither
division nor limitation, which thing neither can our under-
standing embrace, nor any power of words express.

79. To give light to them that sit in darkness and
in the shadow of death, to guide our feet into the
way of peace.

Bede ; Christ is rightly called the Day-spring, because He
hath disclosed to us the rising of the true light, as it follows;
To give light to them that sit in darkness and in the shadow
Chrys. of death. Chrys. By darkness he means not material dark-
sup, jjggg^ i^^j^ error and distance from the faith, or ungodliness.
Basil. Basil ; For in thick darkness were the Gentile people sitting,
^P*. who were sunk deep in idolatry, until the rising light dis-
c. ii. persed the darkness, and spread abroad the brightness of
Greg.iv. truth. Greg. But the shadow of death is taken to mean
Moral, ^j^g forgetfulness of the mind. For as death causes that
Job 3, 5. which it kills to be no longer in life, so whatever oblivion
touches ceases to be in the memory. Hence the Jewish
people who were forgetful of God are said to sit in the
shadow of death. The shadow of death is taken also for
the death of the flesh, because as that is the true death,
by which the soul is separated from God, so that is the
shadow of death by which the flesh is separated from the
Tb. 44, Roul. Hence in the words of the martyrs it is said, the

19.

VER. 80. ST. LUKE. 61

shadow of death has come over us. By the shadow of death
also is represented the following of the devil, who is called
Death in the Revelations, because as a shadow is formed Rev. 6,
according to the quality of the body, so the actions of the
mcked are expressed according to the manner of their
following him. Chrys. He rightly says sitting, for we Chrys.
were not walking in darkness, but sitting down as having no"*^"^*
hope of deliverance. Theophyl. But not only does the
Lord at His rising give light to those who sit in darkness,
but he says something further as it follows, to direct our
feet in the way of peace. The way of peace is the way of
righteousness, to which He has directed our feet, i. e. the
affections of our souls. Greg. For we guide our steps Greg.
in the way of peace, when we walk in that line of conduct 33°^*
wherein we depart not from the grace of our Maker, ^vang.
Ambrose; Mark also, in how few words Elisabeth pro-
phesies, in how many Zacharias, and yet each spoke filled
with the Holy Spirit; but this discipline is preserved, that
women may study rather to learn what are the Divine com-
mands than to teach them.

80. And the child grew, and waxed strong in spirit,
and was in the deserts till the day of his shewing
unto Israel.

Bede ; The future preacher of repentance, that he might
the more boldly reclaim his hearers from the allurements
of the world, passes the first part of his life in the de-
serts. Hence it is said, And the child grew. Theophyl.
i. e. in bodily stature, and waxed strong in spirit, for together
with his body at the same time his spiritual gift in-
creased, and the workings of the Spirit were more and
more manifested in him. Origen; Or he increased in
spirit, remaining not in the same measure in which he
had begun, but the Spirit was ever growing in him. His
will ever tending to better things, was making its own
advances, and his mind ever contemplating something more
divine, while his memory was exercising itself, that it might
lay up more and more things in its treasury, and more

62 GOSPEL ACCORDING TO ST. LUKK. CHAP. I.

firmly retain lliem. But he &dds, And he waxed strong.
Matt. For liuinan nature is weak, as we learn, the flesh is
^^' ^ ■ weak. It must therefore be made strong by the Spirit, for
the Spirit is ready. Many wax strong in the flesh, but the
wrestler of God must be strengthened by the Spirit that he
may crush the wisdom of the flesh. He retires therefore to
escape the noise of cities, and the thronging of the people.
For it follows, And he was in the deserts. Where the air is
purer, the sky more clear, and God a closer friend, that as
the time had not yet arrived for his baptism and preaching,
he might have leisure for praying, and might hold converse
with the angels, calling upon God and feaiing Him, saying.
Behold, here am I. Theophyl. Or, he was in the deserts
that he might be brought up beyond the reach of the malice
of the multitude, and not be afraid of man. For if he had
been in the world, perchance he had been corrupted by the
friendship and conversation of the world. And secondly,
that he who was to preach Christ might also be esteemed
trust-worthy. But he was hid in the desert until it pleased
God to shew him forth to the people of Israel, as it follows,
Hll the day of his shewing forth to Israel. Ambrose ; And
rightly is the time noted during which the prophet was in
the womb, in order that the presence of Mary might not be
passed over, while they are silent about the time of his child-
hood, because being strengthened in the womb by the
presence of the Motlier of the Lord, he knew not the struggles
of childhood.

CHAP. II.

1. And it came to pass in those days, that there
went out a decree from Caesar Augustus, that all the
world should be taxed.

2. (And this taxing was first made when Cyrenius
was governor of Syria.)

3. And all went to be taxed, every one into his
own city.

4. And Joseph also went up from Galilee, out of
the city of Nazareth, into Judsea, unto the city of
David, which is called Bethlehem; (because he was
of the house and lineage of David:)

5. To be taxed with Mary his espoused wife, being
great with child.

Bede ; The Son of God, about to be born in the flesh, as
by His birth of a virgin He shewed that the grace of virginity
was most pleasing in His sight, is therefore begotten in the
most peaceful time of the world, because He taught men to
seek peace, and condescends to visit those who follow it. But
there could be no greater sign of peace than for the whole
world to be brought together under one taxing, while its
ruler Augustus reigned with so great peace for the twelve
years, about the time of our Lord's nativity, that war having
been quelled throughout the whole world, there seemed to
be a literal fulfilment of the Prophet's prediction, Theyis.%A.
shall beat their swords into ploughshares, SfC. Greek Ex. Meta-
Christ is born also at a time when the princes of Judah had et Alcx-
failed, and the kingdom was transferred to Roman governors, ^^^^
to whom the Jews paid tiibute; and then was ftilfilled the chus.

64 GOSPEL ACCORDING TO CHAP. II.

Gen. 49, prophecy, saying, There shall not fail a leader from Jiulah,
nor a prince from between his feet, until he shall coine who
is to he sent. And now when Caesar Augustus was in the
42d year of his reign, there went forth an edict from him
that all the world should be taxed for the payment of tribute,
the management of which he committed to a certain Cyrinus,
whom he made governor of Judaia and Syria; and so it
follows, This taxing was first made, ^c.

Bede ; St. Luke points out, that this taxing was either the
first of those which comprehended the whole world, for
before this very many parts of the earth are often mentioned
as having been taxed ; or first began at that time when
Cyrinus was sent into Syria. Ambrose ; He has rightly
added the name of the governor, to mark the course of time.
For if the names of the Consuls are affixed to the tables of
prices, how much more ought the time to be noted down, of
that event which was the redemption of all men } Bede ; Now
the registration of property was so appointed by Divine guid-
ance, that every one was ordered to go into his own country, as
it follows. And they all went to be taxed, every one to his own
city. Which so came to pass, in order that the Lord, con-
ceived in one place, bom in another, might the more easily
escape the fury of the crafty Herod. Hence it follows : Now
Chrys. Joseph also went up from Galilee. Chrys. It was the Lord
^^ tef™ ^^^ directed Augustus to give this edict, that he might minister
Christi. unto the coming of the Only-begotten ; for it was this edict
that brought Christ's mother into her countrj' as the prophets
had foretold, namely, to Bethlehem of Judaja, according to
the word, to a city qf David, which is called Bethlehem.
Irenseus Greek Ex. Now he added, a city of David, that he might
g^*" declare that the promise made by God to David, namely, that
1.3. c.W.from the fruit qfhis loins there should go before him a king for
2 Sam. ^^^t was already fulfilled. Whence it follows. Because he was
7, 12. qf the house and lineage qf David. But since Joseph was
11 ' 'of the family of David, it pleased the Evangelist to make
known also that the Virgin herself was of the same family,
because the Divine law enjoined marriages between those
of the same line ; and therefore it follows. With Mary
Cyril, his espoused wife. Cyril ; It is said that she was espoused,
non occ.jQ imply that nothing more than espousals preceded the con-

VER. 1 — 5. ST. LUKK. 65

ception; for it was not by man's seed tliat the Holy Virgin
conceived.

Greg. But the registering of tlie whole world when Greg,
our Lord was about to be born was mystical; for Heg*|™*
appeared in the flesh Who should write down the names of Ev.
His own elect in eternity. Ambrose ; There is described a
secular registration, implied a spiritual, to be laid before
the King not of earth but of Heaven ; a registering of faith :
a census of souls. For the old census of the Synagogue was
abolished, a new census of the Church was preparing. And
to decide that the census was not of Augustus, but of Christ,
the whole world is ordered to be registered. For who could
demand the registration of the whole world but He who had
dominion over it, for the earth is not of Augustus, but the earth Ps. 24,
is the Lord's? Bede; And He most perfectly fulfilled what^'
the name Augustus signifies, in that He was both desirous
and able to increase His own. Theophyl. Because it wasaugere.
fit also that at Christ's coming the worship of many Gods
should cease, and one God only be worshipped, one
king is described as ruling the world. Origen; To those
who attentively consider it, there seems to be expressed a kind
of sacrament, in its being necessary that Christ should be put
down in the registration of the whole world; in order that His
name being written with all, He might sanctify all, and being
placed in the census with the whole vvorld. He might impart to
the world the communion of Himself. Bede ; As at that time
in the reign of Augustus and under the governorship of Cyrinus,
every one went to his own city to make returns of his property;
so now when Christ reigns through His teachers (the governors
of the Church) ought we to make returns of righteousness.
Ambrose; This was then the first public enrolment
of souls to the Lord, to Whom all enrol themselves not at
the voice of the crier, but of the Prophet, who says, OPs. 47,
clap your hands, all ye people. But in order that men^'
might know that the taxing was just, there came up to it
Joseph and Mary, the just man and the virgin. He who
kept the word and she who obeyed it. Bede ; Our city and
country is the resting-place of the blessed, to which we ought
to be travelling with daily inci'easing virtues. But d-Ay
by day does Holy Church wait upon hor Teacher, and

VOL. Ill, F

66 U09PEL ACCORDING TO CHAP. 11.

going up from tlie course of worldly business (which the name
of Galilee signifies) to the city of Judah, i. e. tlie city of con-
fession and praise, make returns of her devotion to the
Eternal King. She, after the example of the blessed Virgin
Mary, a Virgin has conceived us of the Spirit. Though
espoused to another, she is made fruitful by Him; and while
visibly joined to the Pontiff" who is placed over her, is
invisibly filled with the graces of the Spirit. And hence Joseph
is well interpreted increased, declaring by his very name,
that the earnestness of the master speaking is of no avail,
except he receive increasing help from above, that he may
be heard.

6. And so it was, that, while they were there, the
days were accomplished that she should be delivered.

7. And she brought forth her firstborn son, and
wrapped him in swaddling clothes, and laid him in
a manger ; because there was no room for them in
the inn.

Ambrose ; St. Luke has briefly explained the manner, lime,
and also the place in which Christ was bom in the flesh ;
the manner, that is, in which the espoused has conceived, a
Greg, in virgin has bom offspring. Greg. Nyss. Though coming in
^'^/" the form of man, yet not in every thing is He subject to the
Christi. laws of man's nature; for while His being born of a woman,
tells of human nature; virginity becoming capable of childbirth
betokens something above man. Of Him then His mother's
burden was light, the birth immaculate, th(! delivery with-
out pain, the nativity without defilement, neither beginning
from wanton desire, nor brought to pass with sorrow.
For as she who by her guilt engrafted death into our
nature, was condemned to bring forth in trouble, it was
meet that she who brought life into the world should ac-
complish her delivery with joy. But through a virgin's
purity He makes His passage into mortal life at a time
in which the darkness was beginning to lail, and the vast ex-
panse of night to fade away before the exceeding brightness
of the light. For the death of sin had lirought an end of wicked-
ness which from henceforth tends to nothing by reason of the

VKR, 6, 7. ST. LIKE. 67

presence of the true light which has illuminated the whole world
with the rays of the Gospel. Bede; He condescended to be-
come incarnate at that time, that after His birth He might be
enrolled in Caesar's taxing, and in order to bring liberty to us
might Himself become .subject to slavery. It was well also
that our Lord was born at Bethlehem, not only as a mark of
the royal crown, but on account of the sacrament of the
name. Greg. Bethlehem is by interpretation the house of Greg,
bread. For it is the Lord Himself who says, I am the bread of^^°-^(^
life which came down from heaven. The place therefore Ev.
where the Lord was born was before called the house of 53. '
bread, because it was there that He was to appear in His
fleshly nature who should refresh the souls of the elect
with spiritual fulness. Bede; But down to the very end of
time, the Lord ceases not to be conceived at Nazareth, to be
bom at Bethlehem, whenever any of His hearers taking of the
flour of the word makes himself a house of eternal bread.
Daily in the Virgin's womb, i. e. in the mind of believers,
Christ is conceived by faith, boni by baptism. It follows,
and she brought forth her Jirstborn son. Jerome; From Hier.
this Helvidius^ strives to prove that no one can be called SS"*\,
firstborn who has not brothers, as he is called only-begotten
who is the only son of his parents. But we thus detennine
the matter. Every only-begotten is firstborn, not every first-
born is only-beijotten. We say not that he is first-begotten
whom others follow, but before whom there is no one; (other-
wise, supposing there is no firstborn but who has brothers
following him, there are then no firstlings due to tlie
priests as long as there are no others begotten;) lest per-
chance when no birth follows afterward, there should be
an only-begotten and not a firstborn. Bede; Ho is also
only-begotten in the substance of His divinity, firstborn in
the taking upon Himself humanity, firstborn in grace, only-
begotten in nature.

Jerome; Now here was no midwife, no tender anxiety jjier.
of women; she wrapped the Child up in swaddling^*'' ''"P-
clothes, herself both mother and midwife. Bede; He who
clothes the whole world with its varied beauty, is wrapped up

•' Helvidius wrote a book to prove after our Lord's birth. He flourished
that the Virp;in Mary had other phildren at Rome A. D. .S80.

K 2

68 GOSPEL ACCORDING TO CHAP. II.

in common linen, that we might be able to receive the best
robe ; He by Whom all things are made, is folded both hands
and feet, that our hands might be raised up for every good work,
Meta- and our feet directed in the way of peace. Greek Ex. Oh
phrastes^jjg wonderful straitening and banishment which He under-
went, Who holds the whole world in Hi* hands ! From the
very beginning He seeks for poverty, and ennobles it in His
Chrys. own person. Chrys. Surely if He had so willed it, He
lion occ. jjjjgjj^ Jiave come moving the heavens, making the earth to
shake, and shooting forth His thunderbolts ; but such was not
the way of His going forth; His desire was not to destroy, but
to save; and to trample upon human pride from its very
birth, therefore He is not only man, but a poor man, and
has chosen a poor mother, who had not even a cradle where
she might lay her new born Child ; as it follows, and she laid
him in the manger. Bede; He is confined in the narrow space
of a rude manger, whose seat is the heavens, that He may give
us ample room in the joys of His heavenly kingdom. He
Who is the bread of Angels is laid down in a manger, that He
might feast us, as it were the sacred animals, with the bread
of His flesh. Cyril; He finds man in his corrupt affections
become hke the beasts that perish, and therefore He is laid
in the manger, in the place of food, that we changing the life of
beasts, might be brought to the knowledge that befits man,
partaking not of hay, but of the heavenly bread, the lifegiving
body. Bede; He who sits at His Father's right hand, finds
no room in an inn, that He might prepare for us in His
John Father's house many mansions; He is born not in His Father's
' * house, but in an inn and by the way side, because through
the mystery of the incarnation He was made the way by which
John to bring us to our country, (where we shall enjoy the truth and
Q ' ■ the life.) Greg. And that He might shew that on account of
ubi sup. the human fonn which He took upon Him, He was bom as in a
strange country, not according to His power but according to
His nature. Ambrose; On thy account then am I weak, in
thee am I strong. On thy account am I poor, in thee am 1 rich.
Consider not what thou seest, but acknowledge that thou art
redeemed. I owe more, O Lord Jesus, to Thy sufferings that
J am redeemed, than to Thy works that I am created. It
were no advantage to be bom, had it not advantaged mc to be
redeemed also.

VEK. 8 — 12. ST. LUKE. 69

8. And there were in the same country shepherds
abiding in the field, keeping watch over their flock
by night.

9. And, lo, the angel of the Lord came upon them,
and the glory of the Lord shone round about them :
and they were sore afraid.

10. And the angel said unto them, Fear not : for,
behold, 1 bring you good tidings of great joy, which
shall be to all people.

1 1 . For unto you is born this day in the city of
David a Saviour, which is Christ the Lord.

12. And this shall be a sign unto you; Ye shall
find the babe wrapped in swaddling clothes, lying in
a manger.

Ambrose ; Observe with what care God builds up our faith.
An Angel teaches Mary ; an Angel teaches Joseph ; an
Angel the shepherds also, of whom it is said, And there
uere in the same country shepherds abiding in the Jield.
Chrys. To Joseph the Angel appeared in a dream, as to
one who might be easily brought to believe, but to
the shepherds in visible shape as to men of a ruder nature.
But the Angel went not to Jerusalem, sought not for Scribes
and Pharisees, (for they were corrupt and tormented with
envy.) But these were simple men living in the ancient prac-
tices of Moses and the Patriarchs. There is a certain road
which leads by innocence to Philosophy. Bede; No where Bede
in the whole course of the Old Testament do we find that the Hom.

, , inter

Angels who so constantly appear to the Patriarchs, came in Hyem.
the day time. This privilege was rightly kept for this timCg .
when there arose in the darkness a light to them that were v.
true of heart. Hence it follows, and the glory of Qod ^^' '
shone round about them. He is sent forth from the womb,
but He shines from heaven. He lies in a common inn, but
He lives in celestial light.

Greek Ex. They were alarmed at the miracle, as it follows, Geome-
And they were afraid, ^c. But the Angel dispels their rising *®'''
fears. He not only soothes their terrors, but pours gladness

70 OOSPEL ACCORDING TO CHAP. H.

into their hearts; for it follows, For, behold, I bring you good
tidings of great jiyy, b^c. not to the Jewisli people only, but to
all. The cause of their joy is declared; the new and wonder-
ful birth is made manifest by the very names. It follows, For
unto you is born this day in the city qf David a Saviour, which
is Christ the Lord. The first of these, i. e. the Saviour, has re-
ference to the action, the third, i. c. the Lord, to the dignity of
the person. Cyril; But that which is in the middle, namely,
Christ, has reference to the adoration, and signifies not the
nature, but the compound substance of two natures. For on
Christ our Saviour we confess the anointing to have been per-
formed, not however figuratively, (as formerly on kings by the
oil,) and as if by prophetic grace, nor for the accomplishment
Isa.46. of any work, as it is said in Isaiah, Thus sailh the Lord to his
anointed, to Cyrus; who although he was an idolater was said
to be anointed, that he might by the decree of Heaven take
possession of the whole province of Babylon ; but the Saviour
as man in the form of a servant, was anointed by the Holy Spirit,
as God He Himself by His Holy Spirit anoints those that
Geome- believe on Him. G lUiEK Ex. He marks the time of our Lord's
nativity, when he says, To-day, and the place when he adds,
Ln the city of David ; and the signs thereof wlieu it follows.
And there stiall he a sign, HjC. Now the Angels bring tidings
to the shepherds of the Chief Shepherd, as of a lamb discovered
and brought up in a cave. Bede; The infancy of the Saviour
was impressed upon us, both by frequent heraldings of
Angels and testimonies of Evangelists, that we might be the
more deeply penetrated in our hearts by what has been done for
us. And we may observe, that the sign given us of the new-
born Saviour was, that He would be found not clothed in
Tynan purple, but wrapi)ed in poor swaddling clothes, not
Maxim, laying on gilded couches, but in a manger. Maximus; But
^T^^^^*"" if perhaps the swaddling clothes are mean in thy eyes, admire
4. the Angels singing praises together. If thou despisest the

manger, raise thy eyes a little, and behold the new star in
heaven proclaiming to the world the Lord's nativity. If thou
believest the moan things, believe also the mighty. If thou
disputest about those which betoken His lowliness, look with
reverence on what is high and heavenly.
^h\s\xv. ^'*^^<i- it was in a my.stery that the Angel appeared to the

VER. 13, 14. ST. LUKE. 71

shepherds while they were watching, and the glory of the Lord
shone round about them, implying that they are thought worthy
above the rest to see sublime things who take a watchful
care of their faithful flocks ; and while they themselves are
piously watching over them, the Divine grace shines widely
round about them. Bede ; For in a mystery, those shepherds, Bede
and their flocks, signify all teachers and guides of faithful ubi™up.
souls. The night in which they were keeping watch over their
flocks, indicates the dangerous temptations from which they
never cease to keep themselves, and those placed under their
care. Well also at the birth of our Lord do shepherds watch
over their flocks; for He was born who says, / am the good John
Shepherd: but the time also was at hand in which the same ^g'
Shepherd was to recal His scattered sheep to the pastures
of life. Origen ; But if we would rise to a more liidden
meaning, I should say, that there were certain shepherd
angels, who direct the affairs of men, and while each one of
them was keeping his watch, an angel came at the birth of the
Lord, and announced to the shepherds that the true Shepherd
had arisen. For Angels before the coming of the Saviour
could bring little help to those entrusted to them, for scarcely
did one single Gentile believe in God. But now whole
nations come to the faith of Jesus.

13. And suddenly there was with the angel a
multitude of the heavenly host praising God, and
saying,

14. Glory to God in the highest, and on earth
peace, good will toward men.

Bede ; Lest the authority of a single Angel should appear
small, as soon as one had revealed the sacrament of the new
birth, straightway there was present a multitude of the heavenly
host. Rightly has the attending Chonis of Angels re-
ceived the name of heavenly host, seeing they both hum-
bly bring their aid to that Leader mighty in battle. Who
has appeared to put down the powers of the air, and also
themselves by their celestial arms bravely vanquish those

7'i GOSFKl- ACCORniNG TO CMAP. IT.

opposing powers lest they should prevail as they wisli in
tempting men. But because He is both God and man,
rightly do they sing Peace to men and Glory to God. As it fol-
lows, Praishiff God and smjing^ Glory to God in the liighest.
As soon as one Angel, one messenger, had brought the good
tidings that God was bom in the flesh, the multitude of the
heavenly host l)roke forth in the })raise of the Creator, in order
both to fix their devotion on Christ, and to instruct us by
their example, that as often as any of the brethren shall sound
forth the word of sacred learning, or we ourselves shall have
brought these holy things home to our minds, we should with
our whole heart, our mouths and hands, return praise to
God. Chrys, Of old, indeed, Angels were sent to punish,
as, for instance to the Israelites, to David, to the men of
Bochim. Sodom, to the valley of weejnng. Now on the other hand
2"if^'' they sing the song of thanksgiving to God: because He hath
Greg, revealed to them His coming down to men. Greg. At

28. Mo- ^}jg same time they also give praises because their voices of

ral. sup. 1 * n • 1 1

Job gladness accord well with our redem])tion, and while they

^^' behold our acceptance, they rejoice also that their number is

completed. Bede; They wish also peace to men, as they add,

On earth peace to men, because those whom they had

before despised as weak and abject, now that our Lord

has come in the flesh they esteem as friends. Cyril;

2 Cor. This peace has been made through Christ, for He has recon-

19^ ■ oiled us by Himself to God and our Father, having taken

Eph. 2, away our guilt, which was the ground of offence also. He has

Col. 1, united two nations in one man, and has joined the

^^' heavenly and the earthly in one flock. Bede; For whom

they ask peace is explained in the words, Qf ijood iHll.

For them, namely, who receive the new bom Christ. For there

isa. 57, is no peace to the ungodly, but much peace to them that love

p* 119 ^^' "'^"^^ ^^ God. OiUGEN; But the attentive reader will

165. ask, How then does the Saviour say, / conic not to send

peace on the earth, whereas now the Angels' song of His

birth is. On earth peace to men? It is answered, that

peace is said to be to men of goodwill. For the peace

which the Lord does not give on the earth is not the peace of

Aup. good will. Aug. For righteousness belongs to good will.

Trin.*^ Chrys. Bchold the wondfrful working ofGod. He (irst brings

rap.

13.

VER. 15—20. ST. LUKE. 73

Angels down to men, and then brings men up to heaven. The
heaven became earth, when it was about to receive earthly
things.

Origen ; But in a mystery, the Angels saw that they could
not accomplish the work committed to them without Him
Who was truly able to save, and that their healing fell short of
what the care of men required. And so it was as if there
should come one who had great knowledge in medicine,
and those who before were unable to heal, acknowledging now
the hand of a master, grudge not to see the corruptions of
wounds ceasing, but break forth into the praises of the
Physician, and of that God who sent to them and to the sick a
man of such knowledge ; the multitudes of the Angels
praised God for the coming of Christ.

15. And it came pass, as the angels were gone
away from them into heaven, the shepherds said one
to another. Let us now go even unto Bethlehem, and
see this thing which is come to pass, which the Lord
hath made known unto us.

16. And they came with haste, and found Mary^
and Joseph, and the babe lying in a manger.

17. And when they had seen it, they made known
abroad the saying which was told them concerning
this child.

18. And all they that heard it wondered at those
things which were told them by the shepherds.

19. But Mary kept all these things, and pondered
them in her heart.

20. And the shepherds returned, glorifying and
praising God for all the things that they had heard
and seen, as it was told unto them.

Grkiok Ex. The shepherds were filled with astonishment at Geome-
tho things that they saw and heard, and so they left their sheep- ^"'
folds, and set out by night to Bethlehem, seeking for the light
of the Saviour ; and therefore it is said. They spoke one to

74 GOSPEL ACCORDING TO CHAP. 11.

another y Sfc. Bkde ; As men wlio were truly watcliing, they
said not, Let m see [the child; but) the tcord wliich has come to
pass, i. e. the Word which was from the beginning, let us see
how it has been made flesh for us, since this very Word is the
Lord. For it follows, Which the Lord hath made, and has
shewn to us; i. e. Let us see how the Lord hath made Himself,
and hath shewn His flesh to us. Ambrose; How remarkably
Scripture weighs the import of each word. For when we be-
hold the flesh of the Lord, we behold the Word, which is the
Son. Let not lliis seem to you a slight example of faith, be-
cause of the humble character of the shepherds. For simplicity
is sought for, not pride. It follows. And they came in haste.
For no one indolently seeks after Christ. Origen ; But
because they came in haste, and not with loitering steps,
it follows, They found Mary, (i. e. her who had brought
Jesus into the world,) and Joseph, (i.e. the guardian of our
Lord's birth,) and the babe lyirig in the manger, (i. e. the
Saviour Himself) Bede ; It seems to succeed in due order,
that after having rightly celebrated the incarnation of the
Word, we should at length come to behold the actual glory of
that Word. Hence it follows : But when they satv it, they
Photius made known the word which had been spoken to them. Greek
Ex. Beholding with hidden faith indeed the happy events which
had been told them, and not content with marvelling at the
reality of those things which at the very first the}- saw
and embraced when the Angel told them, they began to
relate them not only to Mary and Joseph, but to the others also,
(and what is more they impressed them on their minds,) as it
follows, And all who heard it marvelled. For how could it
be otherwise, at the sight of one of the heavenly host upon
earth, and earth in peace reconciled to heaven ; and that ineffa-
ble Child binding together in one, by His divinity, heavenly
things, by His humanity, earthly things, and by this conjunc-
tion of Himself effecting a wonderful union ! Gloss. Not
only do they marvel at the mystery of the incarnation, but
also at so wonderful an attestation of the shepherds, men who
could not have devised these unheard of things, but were with
simple eloquence proclaiming the truth. Ambrose; Esteem
not the words of the shepherds as mean and despicable.
For from the slu^phcrds Mary increases her faitli, as it follows :

VER, 15 20. ST. LUKE. 7fV

Mary kept all these sayings, and pondered them in her
heart. Let us leam the chastity of the sacred Virgin in all
things, who no less chaste in her words than in her body,
gathered up in her heart the materials of faith. Bede; ForBede
keeping the laws of virgin modesty, she who had known the ubj gup.
secrets of Christ would divulge them to no one, but comparing
what she had read in prophecy with what she now acknow-
ledged to have taken place, she did not utter them with the
mouth, but preserved them shut up in her heart. Greek Ex. Meta-
Whatever the Angel had said unto her, whatever she had
heard from Zacharias, and Elisabeth, and the shepherds, she
collected them all in her mind, and comparing them together,
perceived in all one hai-mony. Truly, He was God who was
bom from her.

Athanas. But every one rejoiced in the nativity of Christ, Athan.
not with human feelings, as men are wont to rejoice when a
son is bom, but at the presence of Christ and the lustre of
the Divine light. As it follows : And the shepherds returned,
glorifying and praising God/or every thing they had heard, ^c.
Bepe ; That is to say, from the Angels, and had seen, i. e. in
Bethlehem, as it was told them, i. e. they glory in this,
that when they came they found it even as it was told them,
or as it was told them they give praise and glory to God.
For this they were told by the Angels to do, not in very word
commanding them, but setting before them the form of devo-
tion when they sung glory to God in the highest.

Bede ; To speak in a mystery, let the shepherds ofBede
spiritual flocks, (nay, all the faithful,) after the example ofubisup.
these shepherds, go in thought even to Bethlehem, and
celebrate the incarnation of Christ with due honours. Let
us go indeed casting aside all fleshly lusts, with the whole
desire of the mind even to the heavenly Bethlehem, (i. e. the
house of the living bread,) that He whom they saw crying in
the manger we may deserve to see reigning on the throne of
His Father. And such bliss as this is not to be sought for
with sloth and idleness, but with eagerness must we follow
the footsteps of Christ. When they saw Him they knew
Him ; and let us haste to embrace in the fulness of our love
those things which were spoken of our Saviour, that when
the time shall come that wc shall see with perfect knowledge

76 GOSPEL ACCOKDINO TO CHAT. II.

we may be able to coinpreliencl them. Bede ; Again, the

shepherds of the Lord's flock by contemplating the Hfe of

the fathers wlio went before them, (which preserved the bread

of life,) enter as it were the gates of Bethlehem, and find

therein none other than the virgin beauty of the Church,

that is, Mary; the manly company of spiritual doctors, that

is, Joseph ; and the lowly coming of Christ contained in the

pages of Holy Scripture, that is, the infant child Christ, laid

in the manger.

Isa.3,1. Origen; That was the manger which Israel knew not,

according to those words of Isaiah, The ox knoweth his

Bede omner, and the ass his mastefs crib. Bede; The shepherds

SH'sup ^^^ "^^ h\^e in silence what they knew, because to this end

have the Shepherds of the Church been ordained, that what

they have learned in the Scriptures they might explain to

P^!*^ their hearers. Bede ; The masters of the spiritual flocks

also, while others sleep, at one time by contemplation

enter into the heavenly places, at another time pass

around them by seeking the examples of the faithful, at

another time by teaching return to the public duties of

Bede the pastoral ofiice. Bede ; Every one of us, even he who is

ub?"up supposed to live as a private person, exercises the office of

shepherd, if, keeping together a multitude of good actions

and pure thoughts, he strive to rule them with due

moderation, to feed them with the food of the Scriptures, and

to preserv e them against the snares of the devil.

21. And when eight days were accomplished for
the circumcising of the child, his name was called
JESUS, which was so named of the angel before he
was conceived in the womb.

Bede Bedb; Having related our Lord's natinty, the Evangelist

1 sup. ^^i^ig^ yiwrf after that eight days were ace miplished for the

circumcision qf the child. Ambrose ; Who is this Child,

Is. 9, 6. but He of whom it was said. Unto its a child is born, unto us

E ipti'* « son is given ? For He was made under the law, that He

lib. 1. might redeem them who were under the law. Epiph. Now

■ the followers of Ebion and Cerinthus say', " It is enough for a

' The Kliionito ntui rcrinthians Snviour. They both adhered to the
agreed in denyinf; the ilivinity of our Jewish ceremonies, particularly cir-

VER. 21. ST. LUKE. 77

disciple if he be as his Master. But Christ circumcised
Himself. Be thou therefore circumcised." But herein do
they deceive themselves, destroying their own principles;
for if Ebion should confess that Christ as God descended
from heaven and was circumcised on the eighth day, it might
then afford the ground of an argument for circumcision ; but
since he affirms Him to be mere man, surely as a bo}' he
cannot be the cause of Himself being circumcised, as neither
are infants the authors of their own circumcision. But we
confess that it is God Himself who has descended from
heaven, and that inclosed in a virgin's womb, He abode
there the whole time necessary for her delivery, until He
should perfectly form to Himself of the virgin's womb a
human body ; and that in this body He was not in appear-
ance but truly circumcised on the eighth day, in order that
the figures having come to this spiritual fulfilment, both by
Himself and His disciples, might now be spread abroad
no longer the figures but the reality. Origen; As we have
died with Him at His death, and risen together with Him at
His resurrection, so with Him have we been circumcised, and
therefore need not now circumcision in the flesh. Epiphan. j, . ^
Christ was circumcised for several reasons. First indeed to ubi sup.
shew the reality of His flesh, in opposition to Manichaeus "^
and those who say that He came forth in appearance only.
Secondly, that He might prove that His body was not of the
same substance with the Deity, according to Apollinaris, and
that it descended not from heaven, as Valentinian said.
Thirdly, to add a confirmation to circumcision which He had
of old instituted to wait His coming. Lastly, to leave no
excuse to the Jews. For had He not been circumcised,
they might have objected that they could not receive Christ
uncircumcised. Bede ; He was circumcised also that He might

cumcision and the sabbath, and con- chseans, see St. Augustin"s Confessions,

demned St. Paul as an apostate from the note a. ApoUinarius flourished A.D.

Law. They taught also the Gnostic 370. He was Bishop of Laodicea.

heresy, that Jesus was the son of Joseph, His heresy was condemned either 373,

but excelled other men in wisdom and or 377 — 388, at Rome. Greg. Naz. Ep.

holiness, and that Christ descended upon 101, 102, 202. Valentinus was a

Him at Baptism in the shape of a dove, Gnostic Heretic and native of Egypt,

but fled away before the crucifixion, so who believed that Christ's body de-

that Jesus alone died. Theodoret. Hser. scended from heaven, and passed

Fab. 1. ii. c. i. iii. through the Virgin Mary qua.si aqua per

■ 'For the heresv of the Mani- cfenalem. SeeTertull, de Prspscr. r. 44.

78 tiOSHKI. A(.CORDIN(i TO (HAP. H.

rnjoin ii])()n us by His example the virtue of obedience, ami
might take compassion on them who being ])lace(l under the
law, were unable to boar the burdens of the law, to the end
that lie who came in the likeness of sinful flesh might not re-
ject the remedy with which sinful flesh was wont to be healed.
For circumcision brought in the law the same assistance of a
saving cure to the wound of original sin which Baptism does
in the time of the grace of revelation, except that as yet the
circumcised could not enter the gates of the heavenly kingdom,
but comforted after death with a blessed rest in Abraham's
bosom, they waited with a joyful hope for their entrance into
De Sab- <^temal peace. Athan. For circumcision expressed nothing
*'^*°. else, but the stripping off" of the old birth, seeing that part
cumci- was circumcised which caused the birth of the body. And
sione. jjj^jj, -J ^^.j^g done at that time as a sign of the future baptism
through Christ. Therefore as soon as that of which it was a sign
came, the figure ceased. For since the whole of the old man
Adam is taken away by baptism, there remains nothing which
the cutting of a part j)refigures. Cyeil ; It was the custom on
the eighth day to perform the circumcision of the flesh.
For on the eighth day Christ rose from the dead, and con-
Matt, vejed to us a spiritual circumcision, saying. Go and teach
^®' ^^* all nations, baptizing them. Bede ; Now in His resurrec-
tion was prefigured the resurrection of each of us both in the
flesh and the Spirit, for Christ has taught us by being cir-
cumcised that our nature must both now initself be purged from
the stain of vice, and at the last day be restored from the plague
of death. And as the Lord rose on the eighth day, i. e. the day
after the seventh, (which is the Sabbath,) so wo also after six
ages of the world and uCu r (lie seventh, which is the rest of
souls, and is now carrying on in another life, shall rise
as on the eighth day. Cyril; But according to the com-
mand of the law, on the same day He received the imposi-
tion of a name, as it follows, His name was called Jesus,
which is interpreted Saviour. For He was brought forth
for the salvation of the whole world, which by His circum-
cision He prefigured, as the Apostle says to the Colossians,
Col. 2 " Ye are circumcised with a circumcision made without
"• hands, in the stripping ofl* of the body of the flesh, to wit, the
circumcision of Christ." Bede; That upon the day of His

VER. 22 — 25. ST. LUKE. 7i>

circumcision He also received the imposition of the name
was likewise done in imitation of the old observances. For
Abraham, who received the first sacrament of circumcision,
was on the day of his circumcision thought worthy to beGen.ir,
blessed by the increase of his name. Origen ; But the name
of Jesus, a glorious name and worthy of all honour, a name
which is above exexy other, ought not first to be uttered by men,
nor by them be brought into the world. Therefore significantly
the Evangelist adds, ivhich nas called of the Angel, 8fc-
Bede; Of this name the elect also in their spiritual circum-
cision rejoice to be partakers, that as from Christ they are
called Christians, so also from the Saviour they may be called
saved, which title was given them of God not only before
they were conceived through faith in the womb of the
Church, but even before the world began.

22. And when the days of her purification ac-
cording to the law of Moses were accomplished, they
brought him to Jerusalem, to present him to the
Lord;

23. (As it is written in the law of the Lord, Every
male that openeth the womb shall be called holy to
the Lord ;)

24 And to offer a sacrifice according to that which
is said in the law of the Lord, A pair of turtledoves,
or two young pigeons.

25. And, behold, there was a man in Jerusalem,
whose name was Simeon ; and the same man was
just and devout, waiting for the consolation of Israel ;
and the Holy Ghost was upon him.

Cyril; Next after the circumcision they wait for the time of
purification, as it is said, And when the daya of her pnrijication
according to the law of Moses were come. Bede; If you
diligently examine the words of the law, you will find indeed
that the mother of God as she is free from all connexion
with man, so is she exempt from any obligation of the law.
For not every woman who brings forth, but she who has re-

80 GOSPKL ACCORDING TO CHAP. II.

ceived seed and brought forth, is pronounced unclean, and by
the ordinances of the law is taught that she nuist be cleansed,
in order to distinguish probably from her who though a virgin
has conceived and brought forth. But that we might be
loosed from the bonds of the law, as did Christ, so also Mary
submitted herself of her own will to the law. Tnus Bost.
Therefore the Evangelist has well observed, that the days of
her purification were come according to the law, who since
she had conceived of the Holy Spirit, was free from all
uncleanness. It follows, TJiey brought him to Jerusalem to
present him to the Lord. '^Athan. But when was the Lord
hid from His Father's eye, that He should not be seen by
Him, or what place is excepted from His dominion, that by
remaining there He should be separate from His Father,
unless brought to Jerusalem and introduced into the temple?
But for us perhaps these things were written. For as not
to confer grace on Himself was He made man and ciicum-
cised in the flesh, but to make us Gods through grace, and
that we might be circumcised in the Spirit, so for our sakes
is He presented to the Lord, that we also might leani to present
ourselves to the Lord. Bede; On the thirty-third day after
His circumcision He is presented to the Lord, signifying in a
mystery that no one but he who is circumcised from his sins
is worthy to come into the Lord's sight, that no one who has
not severed himself from all human ties can perfectly enter
into the joys of the heavenly city. It follows, As it is
written in lite law of the Lord. Origen ; Where are they
who deny that Christ proclaimed in the Gospel the law to
be of God, or can it be supposed that the righteous God
made His own Son under a hostile law which He Him-
self had not given? It is written in the law of Moses
Ex.13, as follows. Every male which openelh the uonth shall be
^- '^' called holy unto the Lord. Bede ; By the words, opening the
womb, he signifies the first-bom both of man and beast, and
each one of which was, according to the commandment, to be
called holy to the Lord, and therefore to become the property
of the priest, that is, so far that he was to receive a price for

B This pas8age is not among the nasius, hut is to be found in those pub-
fragmento of the commentarj- on St lished by Montfauron in his Collectio
Luke given in the F^en. EH. of Atha- Patrum, 1707.

VER. 22 24. ST. LUKE. 81

every first-born of man, and oblige every unclean animal to

be ransomed. Greg. Nyss. Now this commandment of the law Greg.

seems to have had its fulfilment in the incarnate God, in a '," ^'*"''

. ' de oc-

very remarkable and peculiar manner. For He alone, cursu
ineffably conceived and incomprehensibly brought forth, °'"'"^-
opened the virgin's womb, till then unopened by marriage,
and after this birth miraculously retaining the seal of chastity.
Ambrose ; For no union with man disclosed the secrets of
the virgin's womb, but the Holy Spirit infused the immaculate
seed into an inviolate vromb. He then who sanctified
another womb in order that a prophet should be bom. He
it is who has opened the womb of His own mother, that the
Immaculate should come forth. By the words opening the
womb, he speaks of birth after the usual manner, not that the
sacred abode of the virgin's womb, which our Lord in entering
sanctified, should now be thought by His proceeding forth
from it to be deprived of its virginity. Greg. Nyss. But Greg,
the offspring of this birth is alone seen to be spiritually male," ' ^^^'
as contracting no guilt from being bom of a woman. Hence
He is truly called holy, and therefore Gabriel, as if announcing
that this commandment belonged to Him only, said, That Holy
thing which shall be born of thee shall be called the Son of
God. Now of other first-borns the wisdom of the Gospel
has declared that they are called holy from their being offered
to God. But the first-bora of every creature. That holy
thing which is born, 8fc. the Angel pronounces to be in the
nature of its very being holy. Ambrose ; For among those
that are bom of a woman, the Lord Jesus alone is in every
thing holy, who in the newness of His immaculate birth expe-
rienced not the contagion of earthly defilement, but by His
Heavenly Majesty dispelled it. For if we follow the letter, how
can every male be holy, since it is undoubted that many have
been most wicked ? But He is holy whom in the figure of
a future mystery the pious ordinances of the divine law
prefigured, because He alone was to open the hidden womb of
the holy virgin Church for the begetting of nations. Cyril ; Cyni.
Oh the depth of the riches of the wisdom and knowledge *^*""'
of God ! He offers victims, Who in each victim is honoured Rom.
equally with the Father. The Truth preserves the figures ^^'^***
of the law. He who as God is the Maker of the law, as man has
VOL. III. G

82 GOSPEL ACCORDING TO CHAP. II.

LcT. 12, kept the law. Hence it follows, And Ihul they should give
a victim as it teas ordered in the law of the Lord, a pair
Bede of turtle dovcs or two young pigeons. Bede; Now this was
p ''111: the victim of the poor. For the Lord commanded in the law
that they who were able should offer a lamb for a son or
a daughter as well as a turtle dove or pigeon ; but they who
were not able to offer a lamb should give two turtle doves
or two young pigeons. Therefore the Lord, though he was
rich, deigned to become poor, that by his poverty He might
make us partakers of His liches.
Cyril. Cyril; But let us see what these offerings mean. The turtle
» > sup. ^Q^g jg ^jjg most vocal of birds, and the pigeon the gentlest.
And such was the Saviour made unto us ; He was endowed
with perfect meekness, and like the turtle dove entranced the
world, filling » His garden with His own melodies. There was
killed then either a turtle dove or a pigeon, that by a figure He
might be shewn forth unto us as about to sufi'er in the flesh
Bede for the life of the world. Bede; Or the pigeon denotes
ubi 8up. simplicity, the turtle dove chastity, for the pigeon is a
lover of simplicity, and the turtle dove of chastity, so that
if by chance she Jias lost her mate, she heeds not to find
another. Rightly then are the pigeon and turtle dove offered
as victims to the Lord, because the simple and chaste
conversation of the faithful is a sacrifice of righteousness
Athan. well pleasing to Him. Athan. He ordered two things
ubi sup. j^Q |jg offered, because as man consists of both body and
soul, the Lord requires a double return from us, chastity and
nteekness, not only of the body, but also of the soul. Other-
wise, man will be a dissembler and hypocrite, wearing the
Bede face of innocence to mask his hidden malice. Bede ; But
ubi sup. yf\^\\Q. each bird, from its habit of wailing, represents the
present sorrows of the saints, in this they difler, that the turtle
is solitary, but the pigeon flies about in flocks, and hence
the one points to the secret tears of confession, the other to the
public assembling of the Church. Bede ; Or the pigeon
which flies in flocks sets forth the busy intercourse of active
life. The turtle, which delights in solitariness, tells of the lofty

* The word in the original is i^wi- lieve on Him," and referring to Cant.
X«»«, •' His vineyard," which St. Cyril ii. 12, l.S. The voice of the turtle is
explains, adding, " that is, us who be- heard in our land, and the vines &c.

VER. 25 28. ST. LUKE. 83

heights of the contemplative life. But because each victim
is equally accepted by the Creator, St. Luke has purposely
omitted whether the turtles or young pigeons were offered
for the Lord, that he might not prefer one mode of life
before another, but teach that both ought to be followed.

25. And, behold, there was a man in Jerusalem,
whose name was Simeon ; and the same man was
just and devout, waiting for the consolation of Israel :
and the Holy Ghost was upon him,

26. And it was revealed unto him by the Holy
Ghost, that he should not see death, before he had
seen the Lord's Christ.

27. And he came by the Spirit into the temple :
and when the parents brought in the child Jesus,
to do for him after the custom of the law,

28. Then took he him up in his arms.

Ambrose ; Not only did Angels and Prophets, the shep-
herds and his parents, bear witness to the birth of the Lord,
but the old men and the righteous. As it is said, And, behold,
there was a man in Jerusalem whose name was Simeon,
and he was a just man, and one who feared God. For
scarcely is righteousness presented without fear, I mean
not that fear which dreads the loss of worldly goods, (which
perfect love casteth out,) but that holy fear of the Lord which i John
abideth for ever, by which the righteous man, the more p'^ {q
ardent his love to God, is so much the more careful not to ^^
offend Him. Ambrose ; Well is he called righteous who
sought not his own good, but the good of his nation, as it
follows. Waiting for the consolation of Israel. Greg. Nyss. Greg.
It was not surely worldly happiness that the prudent Simeon " ' ^"P"
was waiting for as the consolation of Israel, but a real happiness,
that is, a passing over to the beauty of truth from the shadow
of the law. For he had learnt from the sacred oracles that
he would see the Lord's Christ before he should depart out
of this present life. Hence it follows. And the Holy Spirit
was in him, (by which indeed he was justified,) and he
received an answer from the Holy Spirit. Ambrose ; He
desired indeed to be loosed from the chains of bodily infirmity,

g2

84 GOSPEL ACCORDING TO CHAP. 11.

but he wails to see the protnise, for he knew, Happy are
^'«K- those eyes which shall see it. Greg. Hereby also we learn
Job 6. with what desire the holy men of Israel desired to see the
mystery of His incarnation. Bede ; To see death means
to undergo it, and happy will he be to see the death of the
flesh who has first been enabled to see with the eyes of his
heart the Lord Christ, having his conversation in the heavenly
Jerusalem, and frequently entering the doors of God's temple,
that is, following the examples of the saints in whom God dwells
as in His temple. By the same grace of the Spirit whereby
he foreknew Christ would come, he now acknowledges Him
come, as it follows, -4«rf he came hy the Spirit into the temple.
Origen ; If thou wilt touch Jesus and grasp Him in thy
hands, strive with all thy strength to have the Spirit for thy
guide, and come to the temple of God. For it follows, And
when his parents brought in the child Jesus, (i. e. Mary His
mother, and Joseph His reputed father,) to do for him after
the custom of the law, then took he him up in his arms.
Greg. Greg. Nyss. How blessed was that holy entrance to holy
" ' ''"^* things through which he hastened on to the end of life,
blessed those hands which handled the word of life, and the
arms which were held out to receive Him ! Bede ; Now the
righteous man, according to the law, received the Child Jesus
in his arms, that he might signify that the legal righteousness
of works under the figure of the hands and arms was to be
changed for the lowly indeed but saving grace of Gospel faith.
The old man received the infant Christ, to convey thereby
that this world, now worn out as it were with old age, should
return to the childlike innocence of the Christian life.

28. and blessed God, and said,

29. Lord, now lettest thou thy servant depart in
peace, according to thy word :

30. For mine eyes have seen thy salvation,

31. Which thou hast prepared before the face of
all people ;

32. A light to lighten the Gentiles, and the glory
of thy people Israel.

Origen; If we marvel to hear that a woman was healed

VER. 28 — 32. ST. LUKE. 83

by touching the hem of a garment, what must we think of
Simeon, who received an Infant in his arms, and rejoiced
seeing that the little one he carried was He who had come
to let loose the captive! Knowing that no one could release
him from the chains of the body with the hope of future
life, but He whom he held in his arms. Therefore it is said.
And he blessed God, saying, Lord, now lettest thou thy
servant depart. Theophyl. When he says Lord, he con-
fesses that He is the very Lord of both life and death, and
so acknowledges the Child whom he held in his arms to be
God. Origen; As if he said, " As long as I held not Christ,
I was in prison, and could not escape from my bonds."
Basil ; If you examine the words of the righteous, you will Basil.
find that they all sorrow over this world and its mournful gj^tact^
delay. Alas me ! says David, that my habitation is prolonged. Ps. 120,
Ambrose ; Observe then that this just man, confined as it
were in the prison house of his earthly frame, is longing to be Phil, i ,
loosed, that ho may again be with Christ. But whoso would '
be cleansed, let him come into the temple; — into Jerusalem:
let him wait for the Lord's Christ, let him receive in his hands
the word of God, and embrace it as it were with the arms of
his faith. Then let him depart that he might not see death
who has seen hfe. Greek Ex. Simeon blessed God also, Photius.
because the promises made to him had received their true
fulfilment. For He was reckoned worthy to see with his eyes,
and to carry in his arms the consolation of Israel. And
therefore he says. According to thy word, i. e. since I have
obtained the completion of thy promises. And now that I have
seen with my eyes what was my desire to see, now lettest
thou thy servant depart, neither dismayed at the taste of
death, nor harassed with doubting thoughts: as he adds,
in peace. Greg. Nyss. For since Christ has destroyed Greg,
the enemy, which is sin, and has reconciled us to the Father, "^' »"?•
the removal of saints has been in peace. Origen ; But who
departs from this world in peace, but he who is persuaded
thatGod was Christ reconciling the world to Himself, who has 2 Cor.6.
nothing hostile to God, having derived to himself all peace
by good works in himself? Greek Ex. But it had been twice ubi sup.
promised to him that he should not see death before he
should see the Lord's Christ, and therefore he adds, to

86 GOSPEL ACCORDING TO CHAP. II.

shew that this piounise was fulfilled, For mine eyes have

Greg, seen thy salvation. Greg. Nyss. Blessed are the eyes,

""P- Ijq^Jj (jf j^jjy gQ^j j^j-j^j ^j^y body. For the one visibly

embrace God, but the others not considering those things
which are seen, but enlightened by the brightness of the
Spirit of the Lord, acknowledge the Word made flesh. For
the salvation which thou hast perceived with thy eyes is
Cyril. Jesus Himself, by which name salvation is declared. Cyril;
blip, g^^ Christ was the mystery which has been revealed in the
last times of the world, having been prepared before the
foundation of the world. Hence it follows, which thou hast
Athan. prepared before the face of all men. Athan. That is to
'say, the salvation wrought by Christ for the whole world.
How then was it said above that he was watching for the
consolation of Israel, but because he truly perceived in
the spirit that consolation would be to Israel at that time
rbotius. when salvation was prepaied for all people. Greek Ex.
Mark the wisdom of the good and venerable old man, who
before that he was thought worthy of the blessed vision, was
waiting for the consolation of Israel, but when he obtained
that which he w^as looking for, exclaims that he saw the
salvation of all people. So enlightened was he by the
unspeakable radiance of the Child, that he perceived at a glance
things that were to happen a long time after. Theophyl.
By these words. Before the face, he signifies that our Lord's
incarnation would be visible to all men. And this salvation
he says is to be the light of the Gentiles and the glory of
Athan. Israel, as it follows, A light to lighten the Gentiles. Athan.
nonocc. p^^ the Gcntilcs before the coming of Christ were lying in
the deepest darkness, being without the knowledge of God.
Cyril. Cyril; But Christ coming was made a light to them that sat
u isup. ,^ (Jarkness, being sore oppressed by the power of the devil,
but they were called by God the Father to the knowledge
Greg, of His Son, Who is the true light. Greg. Nyss. Israel
" ' ''"P' was enlightened though dimly by the law, so he says not
that light came to them, but his words are, to he the glory
of thy people Israel. Calling to mind the ancient history,
that as of old Moses after speaking with God returned with
his face glorious, so they also coming to the divine light of
His human nature, casting away their old veil, might be

VER. 33 — 35. ST. LUKK. 87

transformed into the name imat/e from ylory lo glory. For 3 Cor. 3,
although some of them were disobedient, yet a remnant were
saved and came through Christ to glory, of whicli the Apostles
were first-fruits, whose brightness illumines the whole world.
For Christ was in a peculiar manner the glory of Israel,
because according to tlie flesh He came forth from Israel,
although as God He was over all blessed for ever. Greg. Greg,
Nyss. He said therefore, of thy people, signifying that not" ' *"^'"
only was He adored by them, but moreover of them was
He bom according to the flesh. Bede; And well is the
enlightening of the Gentiles put before the glory of Israel,
because when the fulness of the Gentiles shall have come in, Rom.

11, 2(>.

then shall Israel be safe.

33. And Joseph and his mother marvelled at those
things which were spoken of him.

34. And Simeon blessed them, and said unto Mary
his mother. Behold, this child is set for the fall and
rising again of many in Israel ; and for a sign which
shall be spoken against;

35. (Yea, a sword shall pierce through thy own
soul also,) that the thoughts of many hearts may be
revealed.

Greek Ex. The knowledge of supernatural things, as often as Photius.
it is brought to the recollection, renews the miracle in the
mind, and hence it is said, His father and mother marvelled
at those things which icere said of him. Origen; Both by
the angel and the multitude of the heavenly host, by the
shepherds also, and Simeon. Bede; Joseph is called the
father of the Saviour, not because he was (as the Photinians
say) His real father, but because from regard to the reputa-
tion of Mary, all men considered him so. Aug. He Aug.
however might be called His father in that light in which f^gy^jJJ;
he is rightly regarded as the husband of Mary, that is, not"- 1-
from any carnal connection, but by reason of the very
bond of wedlock, a far closer relationship than that of
adoption. For that Joseph was not to be called Christ's
father was not, because he had not begotten Him by coha-
bitation, since in truth he might be a father to one

88 GOSPliL ACCOKDING TO CHAP. 11.

whom he had not begotten from his wife, but had adopted
from another. Origen; But they who look deeper into the
matter may say, that since the genealogy is deduced from
David to Joseph, therefore lest Joseph should seem to be men-
tioned for no purpose, as not being the father of the Saviour,
he was called His father, that the genealogy might maintain

uhi sup. lis place. Greek Ex. Having given praise to God, Simeon
now turns to bless them that brought the Child, as it follows.
And Simeon blessed them. He gave to each a blessing,
but his presage of hidden things he imparts only to the
mother, in order that in the common blessing He might not
deprive Joseph of the likeness of a father, but in what he
says to the mother apart from Joseph he might proclaim her
to be the true mother. Ambrose; Behold what abundant
grace is extended to all men by the birth of the Lord, and
how prophecy is withheld from the unbelievers, not from the
righteous. Simeon also prophesies tliat Christ Jesus has
tome for the fall and rising again of many. Origen; They
who explain this simply, may say that He came for the fall
of unbelievers, and the rising again of believers.

Chrys. As the light though it may annoy weak eyes, is
still light; in like manner the Saviour endures, though many
fall away, for His office is not to destroy ; but their way is
madness. Wherefore not only by the salvation of the good,
but by the scattering of the wicked, is His power shewn.
For the sun the brighter it shines, is the more trying to

Greg, the weak sight. Greg. Nyss. Mark the nice distinction here

non occ. Q^gg^ved. Salvation is said to be prepared before the face of
all people, but the falling and raising is of many ; for the Divine
purpose was the salvation and sanctification of every one,
whereas the falling and lifting up stands in the will of many,
believers and unbelievers. But that those who were lying in
unbelief should be raised up again is not unreasonable.
Origen; The careful interpreter will say, that no one falls
who was not before standing. Tell me then, who were they

Oreg. who stood, for who.se fall Christ came? Greg. Nyss. But by
this he signifies a fall to the very lowest, as if the punishment
before the mystery of the incarnation, fell far short of that
after the giving and preaching of the Gospel dispensation.
And those spoken of are chieHy of Israel, who must of nc-

non occ.

VER. 33 — 35. ST. LUKE. 89

cessity forfeit their ancient privileges, and pay a heavier
penalty than any other nation, because they were so
unwilling to receive Him Who had long been prophesied
among them, had been worshipped, and had come forth from
them. In a most especisd manner then he threatens them
with not only a fall from spiritual freedom, but also the
destruction of their city, and of those who dwelt among them.
But a resurrection is promised to believers, partly indeed as
subject to the law, and about to be delivered from its bondage,
but partly as buried together with Christ, and rising with Him.
Gkeg. Nyss. Now from these words, you may perceive Greg,
through the agreement of men's minds on the word of pro- ^°™* ^^
phecy, that one and the same God and lawgiver hath spoken Uom.
both in the Prophets and the New Testament. For the
language of prophecy declared that there shall be a stone ia.8, a.
of falling, and a rock of offence, that they who believe on ^°"* ^'
Him should not be confounded. The fall therefore is to
them who are offended with the meanness of His coming
in the flesh ; the rising again to those who acknowledge the
stedfastness of the Divine purpose. Origen; There is
also a deeper meaning aimed against those who raise their
voices against their Creator, saying. Behold the God of the Law
and the Prophets of what sort He is ! He says, 1 kill, and Deut.
/ make alive. If God then is a bloody judge and a cruel '
master, it is most plain that Jesus is His Son, since the same
things here are written of Him, namely, that He comes for the
fall and rising again of many. Ambrose ; That is, to dis-
tinguish the merits of the just and the unjust, and according
to the quality of our deeds, as a true and just Judge, to
decree punishment or rewards. Origen; But we must take
care lest by chance the Saviour should not come to some
equally for the fall and rising again ; for when I stood in sin,
it was first good for me to fall, and die to sin. Lastly, Prophets
and Saints when they were designing some great thing, used
to fall on their faces, that by their fall their sins should be
the more fully blotted out. This it is that the Saviour first
grants to thee. Thou wert a sinner, let that which is sin
fall in thee, that thou mayest thence rise again, and say, Iftve 2 Tim.
be dead with Him, ue shall also live with Him. Chrys. ^'^''
The resurrection is a new life and conversation. For

90 GOSPEL ACCORDINO TO Cl^r. II.

whon the sensual man becomes chaste, the covetous

merciful, the cruel man gentle, a resurrection takes ])lace.

Sin being dead, righteousness rises again. It follows. And/or

Basil. « sign which shall he spoken against. Basil; The sign

ad o^? which is spoken against is called in Scripture, the cross.

Numb. For Moses, it says, made a brazen serpent, and placed it for

Greff ^ sign. Greg. Nyss. He has joined together honour and

non occ. dishonour. For to us Christians this sign is a token of

honour, but it is a sign of contradiction, inasmuch by some

indeed it is received as absurd and monstrous, by others with

the greatest veneration. Or perhaps Christ Himself is termed

a sign, as having a supernatural existence, and as the author

ubisup. of signs, Basil; For a sign betokens something marvellous

and mysterious, which is seen indeed by the simple minded.

Origen; But all the things which history relates of Christ

are spoken against, not that those who believe on Him speak

against Him, (for we know that all the things which are

written of Him are true,) but that every thing which has been

written of Him is with the unbelievers a sign which is

Greg, spoken against. Greg. Nyss. Though these things are said

non occ. Qf ^^ Son, yet they have reference also to His mother,

who takes each thing to herself, whether it be of danger or

glory. He announces to her not only her prosperity, but her

sorrows; for it follows. And a sword shall pierce through thy

own heart. Bede; No history tells us that Mary departed

this life by being slain with the sword, therefore since not the

soul but the body is killed with iron, -we are left to under-

Pb. 59 stand that sword which is mentioned, And a sword in their

''' lips, that is, grief because of our Lord's passion passed through

her soul, who although she saw Christ the very Son of God

die a voluntary death, and doubted not that He who was

begotten of her flesh would overcome death, could not without

grief see Him crucified. Ambrose; Or it shews the wisdom

of Mary, that she was not ignorant of the heavenly Majesty.

Heb. 4, For the word of God is living and strong, and sharper than

Aug. the sharpest sword. Aug. Or by this is signified that

de Nov. jyjary also, through whom was performed the mystery of

Test, the incarnation, looked with doubt and astonishment at the

*'■ ^^" death of her Lord, seeing the Son of God so humbled as

to come down even to death. And as a sword passing close

VER. 36 — 40. ST. LUKE. 91

by a man causes fear, though it does not strike him ; so
doubtalso causes sorrow, yet does not kill; for it is not fastened
to the mind, but passes through it as through a shadow.

Greg. Nyss. But it is not meant that she alone was con- Greg.
cerned in that passion, for it is added, that the thoughts of^^^'
many hearts may he revealed. The word </*«< marks thenonocc.
event; itisnot usedcausatively; for when all these events took
place, there followed the discovery of many men's intentions.
For some confessed God on the cross, others even then
ceased not from their blasphemies and revihngs. Or this
was said, meaning that at the time of the passion the
thoughts of men's hearts should be laid open, and be cor-
rected by the resurrection. For doubts are quickly superseded
by certainty. Or perhaps by revealing may be meant, the en-
lightening of the thoughts, as it is often used in Scripture.
Bede ; But now even down to the close of the ])resent time,
the sword of the severest tribulation ceases not to go through
the soul of the Church, when with bitter sorrow she expe-
riences the evil speaking against the sign of faith, when
hearing the word of God that many are raised with Christ,
she finds still more falling from the faith, when at the re-
vealing of the thoughts of many hearts, in which the good seed
of the Gospel has been sown, she beholds the tares of vice
overshooting it, spreading beyond it, or growing alone.
Origen ; But the evil thoughts of men were revealed, that
He Who died for us might slay them ; for while they were
hidden, it was impossible to utterly destroy them. Hence
also when we have sinned we ought to say. Mine iniquity Ps. 32,
have I not hid. For if we make known our sins not only to '
God, but to whoever can heal our wounds, our sins will be
blotted out.

36. And there was one Anna, a prophetess, the
daughter of Phanuel, of the tribe of Aser : she was
of a great age, and had lived with an husband seven
years from her virginity ;

37. And she was a widow of about fourscore and
four years, which departed not from the temple, but
served God with fastings and prayers night and day.

92 GOSPEL ACCORDING TO CHAP. II.

38. And she coming in that instant gave thanks
likewise unto the Lord, and spake of him to all them
that looked for redemption in Jerusalem.

Ambrose ; Simeon had prophesied, a woman united in
marriage had prophesied, a virgin had prophesied, it was
meet also that a widow should prophesy, that there might
lack no sex or condition of life, and therefore it is said,
And there was one Anna a prophetess. Theophyl. The
Evangelist dwells some time on the account of Anna,
mentioning both her father's tribe, and adding, as it were,
many witnesses who knew her father and her tribe.
Greg. Greg. Nyss. Or because at that time there were several
«bi sup. Qtiigj.g wiiQ yfQxe called by the same name, that there
might be a plain way of distinguishing her, he mentions
her father, and describes the quality of her parents.
Ambrose ; Now Anna, both from the duties of her widow-
hood and her manner of life, is found to be such that
she is thought worthy to announce the Redeemer of the
world. As it follows. She was of a great age, and had lived
tvith her husband, 8fc. Origbn; For the Holy Spirit dwelt
not by chance in her. For the highest blessing, if any can
possess it, is the grace of virginity, but if this cannot be,
and it chance to a woman to lose her husband, let her
remain a widow, which indeed not only after the death of
her husband, but even while he is living, she ought to have
in her mind, that supposing it should not happen, her will
and determination might be crowned by the Lord, and her
words should be, " This I vow, and promise, that if a certain
condition of this life be mine, (which yet I wish not,) I will
do nothing else but remain inviolate and a widow." Most
justly then was this holy woman thought worthy to receive
the gift of prophecy, because by long cha.stity and long
fastings she had ascended to this height of virtue, as it
follows, fflio departed not from (he temple with fastings
and pragers, Sfc. Origen; From which it is plain that
she possessed a multitude of other virtues ; and mark how
she resembles Simeon in his goodness, for they were both
in the temple together, and both counted worthy of prophetic

VER. 39 — 41. ST. LUKE. 93

grace, as it follows, And she coming in at this very instant^
gave thanks to the Lord. Theophyl. That is, returned thanks
for seeing in Israel the Saviour of the world, and she con-
fessed of Jesus that He was the Redeemer and the Saviour.
Hence it follows, And she spoke of him to all, Sec. Origen ;
But because Anna's words were nothing remaikable, and of no
great note respecting Christ, the Gospel does not give the
particulars of what she said, and perhaps for this reason
one may suppose that Simeon anticipated her, since
he indeed bore the character of the law, (for his name
signifies obedience,) but she the character of grace, (which
her name is by interpretation,) and Christ came between
them. Therefore He let Simeon depart dying with the
law, but Anna he sustains living beyond through grace.

Bede ; According to the mystical meaning, Anna signifies
the Church, who at present is indeed a widow by the death
of her Husband ; the number also of the years of her widow-
hood marks the time of the Church, at which established in
the body, she is separated from the Lord. For seven times
twelve make eighty-four, seven indeed referring to the course
of this world, which revolves in seven days ; but twelve had
reference to the perfection of ApostoUc teaching, and there-
fore the Universal Church, or any faithful soul which strives
to devote the whole period of its life to the following of Apo-
stolic practice, is said to serve the Lord for eighty-four years.
The term also of seven years, during which she lived with
her husband, coincides. For through the prerogative of our
Lord's greatness, whereby abiding in the flesh. He taught,
the simple number of seven years was taken to express
the sign of perfection. Anna also favours the mysteries
of the Church, being by interpretation its " grace," and
being both the daughter of Phanuel, who is called " the face
of God," and descended from the tribe of Aser, i. e. the
blessed.

39. And when they had performed all things
according to the law of the Lord, they returned into
Galilee, to their own city Nazareth.

40. And the child grew, and waxed strong in

94 GOSPEL ACCORDING TO CHAF. II.

spirit, filled with wisdom : and the grace of God
was upon him.

41. Now his parents went to Jerusalem every year
at the feast of the Passover.

Bede ; Luke has omitted in this place what he knew to liave

been sufficiently set forth by Matthew, that the Lord after this, for

fear that He should be discovered and put to death by Herod,

was carried by His parents into Egypt, and at Herod's death,

having at length returned to Galilee, came to dwell in His own

city Nazareth. For the Evangelists individually are wont

to omit certain things which they either know to have

been, or in the Spirit foresee will be, related by others, so

that in the connected chain of their narrative, they seem as

it were to have omitted nothing, whereas by examining the

writings of another Evangelist, the careful reader may discover

the places where the omissions have been. Thus after omitting

many things, Luke says. And when they had accomplished all

things, Sfc. Theophyl. Bethlehem was indeed their city,

Aug. their paternal city, Nazareth the place of their abode. Aug.

de Con. Pg^-jjaps it may strike you as strange that Matthew should

>i- 9. say that His parents went with the young Child into Galileo

because they were unwilling to go to Judoea for fear of

Archelaus, when they seem to have gone into Galilee rather

because their city was Nazareth in Galilee, as Luke in this

place explains it. But we must consider, that when the Angel

Matt. 2, said in a dream to Joseph in Egypt, Rise, and take the

^^* young child and his mother, and go into the land of Israel,

it was at first understood by Joseph as a command to go into

Judaja, for so at first sight the land of Israel might have

been taken to mean. But when afterwards he finds that

Herod's son Archelaus was king, he was unwilling to be

exposed to that danger, seeing the land of Israel might also

be understood to include Galilee also as a part of it, for there

Mcta- also the people of Israel dwelt. Greek Ex. Or again, Luke

^^^' is here describing the time before the descent to Egypt, for

before her purification .Tose])h had not taken Mary tliere.

But before they went down into Egypt, they were not told

by God to go to Nazareth, but as living more freely in their

VER. 39 41. ST, LUKE. 96

own country, thither of their own accord they went; for since
the going up to Bethlehem was for no other reason but the
taxing, whgn that was accomplished they go down to Nazareth.
Theophyl. Now our Lord might have come forth from the
womb in the stature ofmature age,but this would seem like some-
thing imaginary ; therefore His gi'owth is gradual, as it follows,
And the child grew, and waxed strong. Bede; We must
observe the distinction of words, that the Lord Jesus Christ in
that He was a child, that is, had put on the condition of human
weakness, was daily growing and being strengthened. Athan. Athan.
But if as some say the flesh was changed into a Divine nature, incam.
how did it derive growth? for to attribute growth to an ^hristi
uncreated substance is impious. Cyril; Rightly with the Apoilin.
growth in age, St. Luke has united increase in wisdom, ashe says,
And he was strengthened, (i. e. in spirit.) For in proportion to
the measure of bodily growth, the Divine nature developed
its own wisdom. Theophyl. For if while yet a little child,
He had displayed His wisdom. He would have seemed a
miracle, but together with the advance of age He gradually
shewed Himself, so as to fill the whole world. For not as
receiving wisdom is He said to be strengthened in spirit.
For that which is most perfect in the beginning, how can
that become any more perfect. Hence it follows. Filled with
wisdom, and the grace of God was in him. Bede; Wisdom
truly, for in Him dwelleth all the fulness of the Godhead Co\. 2,
bodily, but grace, because it was in great grace given to
the man Christ Jesus, that fi*om the time He began to be
man He should be perfect man and perfect God. But much
rather because He was the word of God, and God needed
not to be strengthened, nor was in a state of growth. But
while He was yet a little child He had the grace of God,
that as in Him all things were wonderful. His child-
hood also might be wonderful, so as to be filled with the
wisdom of God. It follows, And his parents went every
year to Jerusalem, at the feast of the Passover. Chrys. Chrys.
At the feast of the Hebrews the law commanded men notion*/'
only to observe the time, but the place, and so the Lord's J"'l«cos.
parents wished to celebrate the feast of the Passover only
at Jerusalem. Aug. But it may be asked, how did His Aug.
parents go up all the years of Christ's childhood to Jerusalem, Ev. ii. '

10.

96 GOSPEL ACCORDING TO CHAP. II.

if they were prevented from going there by fear of Archelaus ?
This que.stion might be easily an.swered, even had some one
of the Evangelists mentioned how long Archelaus reigned.
For it were possible that on the fea.st day amid so great a
crowd they might secretly come, and soon return again, at the
same time that they feared to remain there on other days, so
as neither to be wanting in religious duties by neglecting the
feast, nor leave themselves open to detection by a constant
abode there. But now since all have been silent as to the
length of Archelaus' reign, it is plain that when Luke says,
Tfiey were accustomed to go up every year to Jerusalem^
we are to understand that to have been when Archelaus was
no longer feared.

42. And when he was twelve years old, they went
up to Jerusalem after the custom of the feast.

43. And when they had fulfilled the days, as they
returned, the child Jesus tarried behind in Jeru-
salem; and Joseph and his mother knew not of it.

44. But they, supposing him to have been in the
company, went a day's journey; and they sought
him among their kinsfolk and acquaintance.

45. And when they found him not, they turned
back again to Jerusalem, seeking him.

46. And it came to pass, that after three days
they found him in the temple, sitting in the midst of
the doctors, both hearing them, and asking them
questions.

47. And all that heard him were astonished at his
understanding and answers.

48. And when they saw him, they were amazed :
and his mother said unto him. Son, why hast thou
thus dealt with us ? behold, thy father and I have
sought thee sorrowing.

49. And he said unto them. How is it that ye
sought me? wist ye not that I must be about my
Father's business ?

VER. 42—50. ST. LUKR. J)7

50. And they understood not the saying which he
spake unto them.

Cyril; The Evangehst having said before that the Child
grew and waxed strong, verifies his own words when he
relates, that Jesus with the holy Virgin went up to Jerusalem ;
as it is said, Ajid when he was twelve years old, 8fc. Greek Geome-
Ex. His indication of wisdom did not exceed the measure of *®''
His age, but at the time that with us the powers of discern-
ment are generally perfected, the wisdom of Christ shews
itself. Ambrose ; Or the twelfth year was the commence-
ment of our Lord's disputation with the doctors, for this was
the number of the Evangelists necessary to preach the faith.
Bede ; We may also say, that as by the seventh number, so
also by the twelfth, (which consists of the parts of seven mul-
tiplied alternately by one another,) the universality and perfec-
tion of either things or times is signified, and therefore rightly
from the number twelve, the glory of Christ takes its beginning,
being that by which all places and times are to be filled.
Bede ; Now that the Lord came up every year to Jerusalem Bede in
at the Passover, betokens His humility as a man, for it iSp^g™'
man's duty to meet together to offer sacrifices to God, Epiph.
and conciliate Him with prayers. Accordingly the Lord
as man, did among men what God by angels commanded Gal. 3,
men to do. Hence it is said, According to the custom j^^„^^
of the feast day. Let us follow then the journey of6, 20;
His mortal life, if we delight to behold the gloi-y of His '
divine nature. Greek Ex. The feast having been celebrated, Meta-
while the rest returned, Jesus secretly tarried behind. As it^J^g^g,"
follows, And when they had fulfilled the days, as they^et^r.
relumed, the child Jesus tarried behind in Jerusalem ; and
his parents knew not of it. It is said, When the days were
accomplished, because the feast lasted seven days. But the
reason of His tarrying behind in secret was, that His parents
might not be a hindrance to His carrying on the discussion
with the lawyers; or perhaps to avoid appearing to
despise his parents by not obeying their commands. He
remains therefore secretly, that he might neither be kept away
nor be disobedient. Origen ; But we must not wonder that
they are called His parents, seeing the one from her childbirth,

VOL. in. H

ordin.

»0 GOSPEL ACCORDING TO CHAP. II.

the other from his knowledge of it, deserved llie names of fatlier
and mother. Bedk ; But some one will ask, how was it that
the Son of God, brought up by His parents with such care,
could be left behind from forgetfulness .? To which it is answered,
that the custom of the children of Israel wlaile assembling at
Jerusalem on the feast days, or returning to their homes, was
for the women and men to go separately, and the infants or
children to go with either parent indiscriminately. And so both
Mary and Joseph each thought in turn that the Child Jesus,
whom they saw not with them, was returning with the
other parent. Hence it follows. But thei/, supposing him to
have been in the company, 8fc. Origen ; But as when the

Johnio,je^s plotted against Him He escaped from the midst of
theni; and was not seen ; so now it seems that the Child
Jesus remained, and His parents knew not where He was.
As it follows. And not finding him, they returned to Jerusa-

Gloss. lem, seeking for him. Gloss. They were on their way home,
one day's journey from Jerusalem ; on the second day they
seek for Him among their kinsfolk and acquaintance, and
when they found Him not, they returned on the third day
to Jei-usalem, and there they found Him. As it follows,
And it came to pass, after three days they found him.
Origen ; He is not found as soon as sought for, for
Jesus was not among His kinsfolk and relations, among
those who are joined to Him in the flesh, nor in the com-
pany of the multitude can He be found. Learn where
those who seek Him find Him, not every where, but in the
temple. And do thou then seek Jesus in the temple of God.
Seek Him in the Church, and seek Him among the masters
who are in the temple. For if thou wilt so seek Him, thou
shalt find Him. They found Him not among His kinsfolk,
for human relations could not comprehend the Son of God ;
not among His acquaintance, for He passes far beyond
all human knowledge and understanding. ^Vllere then
do they find Him? In the temple! If at any time thou
seek the Son of God, seek Him first in the temple, thither go
up, and verily shalt thou find Christ, the Word, and the
Wisdom, (i. e. the Son of God.) Ambrose ; After three days
He is found in the temple, that it might be for a sign, that
after three days of victorious suffering, He who was believed

VER. 42 — 50. ST. LUKE. 99

to be dead should rise again, and manifest Himself to our
faith, seated in heaven with divine glory. Gloss. Or because Gloss.
the advent of Christ, which was looked for by the Patriarchs "*" *"P'
before the Law, was not found, nor again, that which was
sought for by prophets and just men under the Law, but that
alone is found which is sought for by Gentiles under grace.
Origen ; Because moreover He was the Son of God, He is
found in the midst of the doctors, enhghtening and instructing
them. But because He was a little child, He is found among
them not teaching but asking questions, as it is said. Sitting
in the midst of the doct&rs, hearing them, and asking them
questions. And this He did as a duty of reverence, that He
might set us an example of the proper behaviour of children,
though they be wise and learned, rather to hear their masters than
teach them, and not to vaunt themselves with empty boasting.
But He asked not that He might learn, but that asking He might
instruct. For from the same source of learning is derived both
the power of asking and answering wisely, as it follows, All who
heard him were astonished at his wisdom. Bede ; To shew
that He was a man, He humbly listened to the masters ; but
to prove that He was God, He divinely answered those who
spake. Greek Ex. He asks questions with reason. He listens Meta-
with wisdom, and answers with more wisdom, so as to cause ^^fQ*^
astonishment. As it follows. And they who saw it were meter,
astonished. Chrys. The Lord truly did no miracle in His Chrys.
childhood, yet this one fact St. Luke mentions, which made Honi.20.
men look with wonder upon Him. Bede ; For from His
tongue there went forth divine wisdom, while His age exhi-
bited man's helplessness, and hence the Jews, amid the high
things they hear and the lowly things they see, are per^^lexed
with doubts and astonishment. But we can in no wise won-
der, knowing the words of the Prophet, that thus unto us a is. 9, 6.
Child is bom, that He abideth the mighty God. Greek Ex. ubi sup.
But the ever-wonderful mother of God, moved by a mother's
feelings, as it weie with weeping makes her mournful
enquiry, in every thing like a mother, with confidence, humi-
lity, and affection. As it follows, And his inother said
unto him. Son, what hast thou done? Origen; The holy
Virgin knew that He was not the Son of Joseph, and yet calls
her husband His father according to the belief of the Jews,

h2

100 GOSPEL ACCORDING TO CHAP. II.

who Uiouglit Unit He was conceivcfl in tlic coininon way.
Now to spoak generally we may say, that the Holy Spirit
honoured Joseph by the name of father, because he brought up
the Child Jesus; but more technically, that it might not seem
superfluous in St. Luke, bringing down the genealogy
from David to Joseph. But why sought they Him sorrowing ?
Was it that he might have perished or been lost ? It could
not be. For what should cause them to dread the loss of Him
whom they knew to be the Lord ? But as whenever you
read the Scriptures you search out their meaning with pains,
not that you suppose them to have ened or to contain any
thing incorrect, but that the truth which they have inherent
in them you are anxious to find out ; so they sought Jesus, lest
perchance leaving them he should have returned to heaven,
thither to descend when He would. He then who seeks
Jesus must go about it not carelessly and idly, as many seek

Gloss. Him who never find Him, but with labour and sorrow. Gloss.

ordin. Qj. ^-j^^y feared lest Herod who sought Him in His infancy,
now that He was advanced to boyhood might find an oppor-

Meta- tunity of putting Him to death. Grekk Ex. But the Lord

phrastes . .

et Geo- Himself sets every thmg at rest, and correctmg as it were

meter, j^^j. raying concerning him who was His reputed father,
manifests His true Father, teaching us not to walk on the
ground, but to raise ourselves on high, as it follows. And he
says unto them, What is it that you ask of me ? Bede ; He
blames them not that they seek Him as their son, but compels
them to raise the eyes of their mind to what was rather due
to Him whose eternal Son He was. Hence it follows. Knew
ye not? Sfc. Ambrose; There are two generations in Christ,
one from His Father, the other from His mother; the Father's
more divine, the mother's that which has come down for our
use and advantage. Cyril ; He says this then by way of shew-
ing that He surpasses all human standards, and hinting that the
Holy Virgin was made the handmaid of the work in bringing
His flesh unto the world, but that He Himself was by nature
and in truth God, and the Son of the Father most high.
Now from this let the followers of Valentinus, hearing that the

Epiph. temple was of God, be ashamed to say that the Creator, and

S?°*- , the God of the law and of the temple, is not also the
Hser. 1.

ii.hffir. Father of Christ. Epiph. Let Ebion know that at

31.

VER. 51, 52. ST. LUKE. 101

twelve years old, not thirty, Christ is found the astonishment of
all men, wonderfid and mighty in the words of grace. We can
not therefore say,that after that the Spiiit came to Him in Baptism
He was made the Christy that is, anmntedtcith divinity yhxxiir ova
His very childhood He acknowledged both the temple and His
Father. Greek Ex. This is the first demonstration of the Geo-
wisdom and power of the Child Jesus. For as to what are "®*®'''
called the* acts of His childhood, we can not but suppose them
to be the work not only of a childish but even of a devilish
mind and perverse will, attempting to rcAdle those things
which are contained in the Gospel and the sacred prophecies.
But should one desire to receive only such things as are
generally believed, and are not contrary to our other declara-
tions, but accord also with the words of prophecy, let it suffice
that Jesus was distinguished in form above the sons of men ;
obedient to His mother, gentle in disposition ; in appear-
ance full of grace and dignity; eloquent in words, kind
and thoughtful of the wants of others, known among all
for a power and energy, as of one who was filled with all
wisdom; and as in other things, so also in all human con-
versation, though above man, Himself the rule and measure.
But that which most distinguished Him was His meek-
ness, and that a razor had never come upon His head,
nor any human hand except His mother's. But from these
words we may derive a lesson; for when the Lord re-
proves Mary seeking Him among His relations. He most aptly
points to the giving up of all fleshly ties, shewing that it is not
for him to attain the goal of perfection who is still encompassed
by and walks among the things of the body, and that men fall
from perfection through love of their relations. Bede; It
follows, Avd they understood hit7i not, that is, the word which He
spoke to them of His divinity. Grig. Or they knew not whether
when He said about my Father's business, He referred to the
temple, or something higher and more edifying ; for every one of
us who doeth good, is the seat of God the Father; but whoso is
the seat of God the Father, has Christ in the midst of him.

51. And he went down with them, and came to

* There was a spurious " Gospel of Gnostics at thu beginning of the 2d
our Saviour's infancy" received by the century. Ircna»u.< adv. Hjer. i. c. 17.

102 GOSPEL ACCORDING TO ClIAl'. II.

Nazareth, and was subject unto them : but his mother
kept all these sayings in her heart.

52. And Jesus increased in wisdom and stature,
and in favour with God and man.

ui)i Slip. Greek Ex. All that lime of the life of Christ which He
passed between His manifestation in tlie temple and His bap-
tism, being devoid of any great public miracles or teaching, tlie
Evangelist sums up in one word, saying, And he went down
wnth them. Origen; Jesus frequently went down with His
disciples, for He is not always dwelling on the mount, for
they who were troubled with various diseases were not able
to ascend the mount. For this reason now also He went
down to them who were below. It follows : And he was

ubi sup. subject to them, ^c. Greek Ex. Sometimes by His word
He first institutes laws, and He afterwards confirms them

Johnio, by His work, as when He says, The good shepherd layeth

^^' dovM his life for his sheep. For shortly after seeking
our salvation He poured out His own life. But some-
times He first sets forth in Himself an example, and after-
wards, as far as words can go, draws therefrom rules of life,
I as He does here, shewing forth by His work these three things
above the rest,lthe love of GodP-honour to parents, but the
i iprefemng God also to our parents. For when He was
1 blamed by His parents, He counts all other things of less
moment than those which belong to God ; again. He gives
His obedience also to His parents. Bede ; For what is the
teacher of virtue, unless he fulfil his duty to his parents }
What else did He do among us, than what He wished should
be done by us.'' Origen; Let us then also ourselves be
subject to our parents. But if our fathers are not, let us be
subject to those who arc our fathers. Jesus the Son of God
is subject to Joseph and Mary. But I must be subject to
the Bishop who has been constituted my father. It seems
that Joseph knew that Jesus was greater than he, and there-
fore in awe moderated his authority. But let every one
see, that oftentimes he who is subject is the greater. Which
if they who are higher in dignity understand, they will not be
elated with pride, knowing that their superior is subject

VER. 51, 52. ST. LUKE. 103

to them. Greg. Nyss. Further, since the young have Greg,
not yet perfect understanding, and have need to be led j q^'j.^
forward by those who have advanced to a more per- ^^> 28.
feet state ; therefore when He arrived at twelve years, He is
obedient to His parents, to shew that whatever is made per-
fect by moving forward, before that it arrives at the end
profitably embraces obedience, (as leading to good.)
Basil; But from His very first years being obedient toBasih
His parents, He endured all bodily labours, humbly and Moq^ 4/
reverently. For since His parents were honest and just, yet
at the same time poor, and ill supplied with the necessaries
of life, (as the stable which administered to the holy birth bears
witness,) it is plain that they continually underwent bodily
fatigue in providing for their daily wants. But Jesus being
obedient to them, as the Scriptures testify, even in sus-
taining labours, submitted Himself to a complete subjection.
Ambrose; And can you wonder if He who is subject to
His mother, also submits to His Father ? Surely that sub-
jection is a mark not of weakness but of filial duty. Let
then the heretic so raise his head as to assert that He who
is sent has need of other help; yet why should He need
human help, in obeying His mother's authority? He was
obedient to a handmaid. He was obedient to His pretended
father, and do you wonder whether He obeyed God? Or is
it a mark of duty to obey man, of weakness to obey God?
Bede; The Virgin, whether she understood or whether she
could not yet understand, equally laid up all things in her heart
for reflection and diligent examination. Hence it follows,
And his mother laid up all these things, Sfc. Mark the
wisest of mothers, Mary the mother of tine wisdom, becomes
the scholar or disciple of the Child, For she yielded
to Him not as to a boy, nor as to a man, but as unto
God. Further, she pondered upon both His divine words and
works, so that nothing that was said or done by Him was lost
upon her, but as the Word itself was before in her womb, so
now she conceived the ways and words of the same, and in
a manner nursed them in her heart. And while indeed she
thought upon one thing at the time, another she wanted to be
more clearly revealed to her; and this was her constant
rule and law through her whole life. It follows, And Jesus

104 GOSPEL ACCORDINO TO CHAP. II.

increased in wisdotn. Theophyl. Not that He became wise
by making progress, but that by degrees He revealed His
wisdom. As it was when He disputed with the Scribes, asking
them questions of their law to the astonishment of all who heard
Him. You see then how He increased in wisdom, m that
He became known to many, and caused them to wonder, for
the shewing forth of His wisdom is His increase. But
mark how the Evangelist, having interpreted what it
is to increase in wisdom, adds, and in stature, declaring
thereby that an increase or growth in age is an increase
^y"'- in wisdom. Cyuil; But the Eunomian Heretics say, " How
l.x.c. 7. can He be equal to the Father in substance, who is said to
increase, as if before imperfect." But not because He is the
Word, but because He is made man, He is said to receive
increase. For if He really increased after that He was made
flesh, as having before existed imperfect, why then do we give
Him thanks as having thence become incarnate for us ?
But how if He is the true wisdom can He be increased, or
how can He who gives grace to others be Himself advanced
in grace. Again, if hearing that the Word humbled Him-
self, no one is offended (thinking slightingly of the tiaie
God,) but rather marvels at His compassion, how is it
not absurd to be offended at hearing that He increases.''
For as He was humbled for us, so for us He increased, that
we who have fallen through sin might increase in Him. For
whatever concerns us, Christ Himself has truly under-
taken for us, that He might restore us to a better state. And
— — mark whatHe says, not that the Word, but Jesus, increases, that
you should not suppose that the pure Word increases, but the
Word made flesh ; and as we confess that the Word suffered in
the flesh, although the flesh only suffered, because of the Word
the flesh was which suffered, so He is said to increase, because
the human nature of the Word increased in IJim. But He is
said to increase in His human nature, not as if that nature
I which was perfect from the beginning received increase, but
that by degi'ees it was manifested. For the law of nature brooks

•• Eunoinius was the disciple of Ac- substance" but " of like substance''

tius and flourisbed 360 A.D. He was with the Father. See St. Athana^^ius

the principal apologist of Arianism in against Arianism. Lib. of the Fathers,

its pure Anojna»an foim,i. e. He denied Part 1. note p. l.']6, et passim,
not only that the Son was " of one

VER. 51, 62. ST. LUKE. 105

not that man should have higher faculties than the age
of his body permits. The Word then (made man) was
perfect, as being the power and wisdom of the Father, but
because something was to be yielded to the habits of our
nature, lest He should be counted strange by those who
saw Him, He manifested Himself as man with a body, Amphi-
gi-adually advancing in growth, and was daily thought wiser ^°^*""^-
by those who saw and heard Him. Greek Ex. He
increased then in aye, His body growing to the stature
of man; but in wisdom through those who were taught
divine truths by Him ; in grace, that is, whereby we are
advanced with joy, trusting at last to obtain the promises;
and this indeed he/ore God, because having put on the
flesh, He perfonned His Father's work, but before men by
their conversion from the worship of idols to the knowledge
of the Most High Trinity. Thegphyl. He says before God
and men, because we must first please God, then man.
Greg. Nyss. The word also increases in different degrees in Hom. 3.
those who receive it ; and according to the measure of its increase '" *° '
a man appears either an infant, grown up, or a perfect man.

CHAP. III.

1. Now in the fifteenth year of the reign of
Tiberius Caesar, Pontius Pilate being governor of
Judaja, and Herod being tetrarch of Galilee, and his
brother Philip tetrarch of Itura^a and of the region
of Trachonitis, and Lysanias the tetrarch of Abilene,

2. Annas and Caiaphas being the High Priests,
the word of God came unto John the son of Zacharias
in the wilderness.

Greg. Greg. The time at which the forerunner of the Saviour

2o!Tn received the word of preaching, is marked by the names of

Ev. the Roman sovereign and of tlie princes of Jiidaja, as it

follows : Now in the fifteenth year of the reign of Tiberius

C<csar, Pontius Pilate being governor of JudcDa, and Herod

being tetrarch of Galilee, Sfc. For because John came to

preach Him who was to redeem some from among the Jews,

and many among the Gentiles, therefore the time of his

preaching is marked out by making mention of the king of

the Gentiles and the rulers of the Jews. But because all

nations were to be gathered together in one, one man is

described as ruling over the Roman state, as it is said, The

Meta- reign of Tiberius Casar. Greek Ex. For the emperor

P iras es ^,^g,,t.|_yj5 being dead, from whom the Roman sovereigns

obtained the name of " Augustus," Tiberius being his

successor in the monarchy, was now in the 15th year of his

receiving the reins of govenimcnt. Origen ; In the word

of prophecy, spoken to the Jews alone, the Jewish kingdom

U. 1, 1. only is mentioned, as. The vision of Esaias,in the dags of

Vzziah, Jotham, Ahaz, and Ilezehiah, kings of Judah. Hut

VEK. 1, 2. GOSPEL ACCORDING TO ST. LUKE. 107

in the Gospel which was to be proclaimed to the whole
world, the empire of Tiberius Caesar is mentioned, who
seemed the lord of the whole world. But if the Gentiles
only were to be saved, it were sufficient to make mention
only of Tiberius, but because the Jews also must believe,
the Jewish kingdom therefore, or Tetrarchies, are also in-
troduced, as it follows, Pontius Pilate heing governor of
Judxea, and Herod tetrarch, S^c. Greg. Because the Jews Greg,
were to be scattered for their crime of treachery, the"*''^"P-
Jewish kingdom was shut up into parts under several go-
vernors. According to that saying, Every kingdom divided j^^^eU,
against itself is brought to desolation. Bede ; Pilate was 17.
sent in the twelfth year of Tiberius to take the government of
the Jewish nation, and remained there for ten successive years,
almost until the death of Tiberius. But Herod, and Philip,
and Lysanias, were the sons of that Herod in whose reign
our Lord was bom. Between these and Herod himself
Archelaus their brother reigned ten years. He was accused
by the Jews before Augustus, and perished in exile at Vienne.
But in order to reduce the Jewish kingdom to greater
weakness, Augustus divided it into Tetrarchies. Greg. Be- Greg,
cause John preached Him who was to be at the same time "^^ ®"P*
both King and Priest, Luke the Evangelist has marked the
time of that preaching by the mention not only of Kings,
but also of Priests. As it follows, Under the High Priests
Annas and Caiaphas. Bede ; Both Annas and Caia-
phas, when John began his preaching, were the High
Priests, but Annas held tlie office that year, Caiaphas
the same year in which our Lord suffered on the cross.
Three others had held the office in the intervening time, but
these two, as having particular reference to our Lord's Passion,
are mentioned by the Evangelist. For at that time of violence
and intrigue, the commands of the Law being no longer in
force, the honour of the High Priest's office was never given
to merit or high birth, but the whole affairs of the Priesthood
were managed by the Roman power. For .losephus relates,
that Valerius Gratus, when Annas was thrust out of the
Priesthood, appointed Ismael High Priest, the son of Baphas ;
but not long after casting him ofi', he put in his place Eleazar
the sou of the High Priest Ananias. After the space of one

108 GOSPKL ACCORDING TO CHAP. HI.

year, lie expelled him also from the oflice, .and delivered the
government of the High Priesthood to a certain Simon, son of
Caiaphas, who holding it not longer than a year, had Joseph,
\vho.se name also was Caiaphas, for his successor; so that the
whole time during which our Lord is related to have taught
is included in the space of four years.

Ambrose; The Son ofGodbcing about to gather togethcrthc
Church, commences His work in His servant. And so it is
well said, The word of the Lord came to John, that the
Church should begin not from man, but from the Word. But
Luke, in order to declare that John was a prophet, rightly used
tliese few words, The word of the Lord came to him. He
adds nothing else, for they need not their own judgment
who are filled with the Word of God. By saying this
one thing, he has therefore declared all. But Matthew
and Mark desired to shew him to be a ])rophet, by his
Chry.x. raiment, his girdle, and his food. Ciiuys. The word
Horn, of God here mentioned was a commandment, for the son
^^- of Zacharias came not of himself, but God moved him.
Theophyl. Through the whole of the time until his
shewing himself he was hid in the wilderness, that no sus-
picion might arise in men's minds, that from his relation
to Christ, and from his intercourse with Him from a child,
John 1, he would testify such things of Him; and hence he said, /
Q ■ jg Av/t'/f; him not. Greg. Nyss. Who also entered this life
Virg. at once in the spirit and power of Elias, removed from,
the society of men, in uninterrupted contemplation of
invisible things, that he might not, by becoming accus-
tomed to the false notions forced upon us by our senses,
fall into mistakes and errors in the discernment of good
men. And to such a height of divine grace was he
raised, that more favour was bestowed upon him than
the Prophets, for from the beginning even to tlie end,
he ever presented his heart before God pure and
free from every natural passion. Ambrose ; Again, the
wilderness is the Church itself, for the barren has more
children than she who has an husband. The word of the
Lord came, that the earth which was before barren might
bring forth fruit unto us.

VEH. 3 — 0. ST. LUKE. 109

3. And he came into all the country about Jordan,
preaching the baptism of repentance for the remission
of sins ;

4. As it is written in the book of the words of
Esaias the prophet, saying, The voice of one crying
in the wilderness, Prepare ye the way of the Lord,
make his paths straight.

5. Every valley shall be filled, and every mountain
and hill shall be brought low ; and the crooked shall
be made straight, and the rough ways shall be made
smooth ;

6. And all flesh shall see the salvation of God.

Ambrose; The Word came, and the voice followed. For the
Word first works inward, then follows the oflice of the voice,
as it is said, And he tvent into all the country about Jordan.
Origen ; Jordan is the same as descending, for there descends
firom God a river of healing water. But what parts would
John be traversing but the country lying about Jordan, that
the penitent sinner might soon arrive at the flowing stream,
humbling himself to receive the baptism of repentance. For
it is added, preaching the baptism of repentance for the
remission of sins. Greg. It is plain to every reader that Greg.
John not only preached the baptism of repentance, but to "^' ^"P"
some also he gave it, yet his own baptism he could not give
for the remission of sins. Chrys. For as the sacrifice had not Chrys.
yet been offered up, nor had the holy Spirit descended, how "*" ^"P"
could remission of sins be given } What is it then that St. Luke
means by the words, /or the remission of sins, seeing the Jews
were ignorant, and knew not the weight of their shis ? Because
this was the cause of their evils, in order that they might
be convinced of their sins and seek a Redeemer, John came
exhorting them to repentance, that being thereby made better
and sorrowful for their sins, they might be ready to receive
pardon. Rightly then after saying, that he came preaching the
baptism of repentance, he adds,ycw the remi.'ision of sins. As
if he should say, The reason by which he persuaded them to
repent was, that thereby they would the more easily obtain

110 GOSPEL AC(()I{l)IN<i T(t CHAP. III.

.subsequent pardon, believing on Christ. For if they were not

led by repentance, in vain could they a.sk for grace, other than

Greg, as a preparation for faith in Chiist. Greg. Or John is said to

preach the baptism of repentance for the remission of sins,

because the baptism which was to take away sin, as he could

not give, he preached; just as the Incarnate Word of the

Father preceded the word of preaching, so the baptism of

repentance, which was able to take away sin, preceded Jolin's

baptism, which could not take away sin. Ambrose ; And

therefore many say that St. John is a type of the Law, because

Greg, the Law could denounce sin, but could not pardon it. Greg.
Orat 39

■ Naz. To speak now of the difference of baptisms. Moses

indeed baptized, but in the water, the cloud, and the sea, but
this was done figuratively. John also baptized, not indeed
according to the Jewish rite, (for he baptized not only with
water,) but also for the remission of sins, yet not altogether
spiritually, (for he adds not, in the Spirit.) Jesus baptizes
but with the Spirit, and this is perfect baptism. There is also
a fourth baptism, namely by martyrdom and blood, by which
also Christ Himself was baptized, and which is so far more
glorious than the others, as it is not sullied by repeated acts
of defilement. There is also a fifth, the most painful, ac-
cording to which David every night washed his bed and his
couch with tears. It follows. As it is written in the hook of

la. 40,3. Esaias the Prophet, Tlte voice of one crying in the wilderness.
Ambrose ; John the forerunner of the Word is rightly called
the voice, because the voice being inferior precedes, the Word,

Greg, vvhich is more excellent, follows. Greg. John cries in the

7 20.

in Ev. desert because he brings the glad tidings of redemption to
deserted and forsaken Judaea, but what he cries is explained
in the words, Prepare ye the itay of the Lord. For they
who preach true faith and good works, what else do they
than prepare the way for the Lord's coming into the hearts
of the hearers, that they might make the paths of God
straight, forming pure thoughts in the mind by the word of
good preaching. Origen; Or, a way must be prepared in
our heart for the Lord, for the heart of man is large and
•spacious if it has become clean. For imagine not that in the
size of the body, but in tlic virtue of the understanding, consists
that greatness which must receive the knowledge of the truth.

VEU. 3 — 6. ST. LUKE. Ill

Prepare then in thy heart by good conversation a way for
the Lord, and by perfect works pursue the path of life,
that so the word of God may have free course in thee.
Basil. And because a path is a way trodden down by those Basil,
that have gone before, and which former men have worn "°° °^^'
away, the word bids those who depart from the zeal
of their predecessors repeatedly pursue it. Chrys. But to Chrys.
cry. Prepare ye the way of the Lord, was not the office of" ' ^"^*
the king, but of the forerunner. And so they called John
the voice, because he was the forerunner of the Word.

Cyril ; But suppose some one should answer, saying, How Cyril.
shall we prepare the way of the Lord, or how shall we make 4o.iib.3!
His paths straight ? since so many are the hindrances to those
who wish to lead an honest life. To this the word of prophecy
replies. There are some ways and paths by no means easy to
travel, being in some places hilly and rugged, in others steep
and precipitous; to remove which it says, Every valley shall he
filled, every mountain and hill shall he brought low. Some
roads are most unequally constructed, and while in one part
rising, in another sloping downwards, are very difficult to pass.
And here he adds, And the crooked ways shall be made
straight, and the rough ways shall be made smooth. But
this was in a spiritual manner brought to pass by the power
of our Saviour. For formerly to pursue an Evangelical course
of life was a difficult task, for men's minds were so immersed
in worldly pleasures. But now that God being made Man,
has condemned sin in the flesh, all things are made plain,
and the way of going has become easy, and neither
hill nor valley is an obstacle to those who wish to advance.
Origen; For when Jesus had come and sent His Spirit,
every valley was filled with good works, and the fruits of the
Holy Spirit, which if thou hast, thou wilt not only cease to
become a valley, but will begin also to be a mountain of God.
Greg. Nyss. Or by the valleys he means a quiet habitual Greg.
practice of virtue, as in the Psalms, The valleys shall be filled p^' ggP"
with corn. Chrys. He denounces the haughty and anogant 13.
by the name of mountains, whom Christ has brought low. ubi'^sup.
But by the hills He implies the wreckless, not only because of
the pride of their hearts, but because of the barrenness of

112 GOSPEL ACCORDING TO CHAP. III.

despair. For (be liill jmxlurt-s no fruit. Okiukn; Or you

may understand tlie mountains and liills to be the hostile

powers, which have been overthrown by the coming of

Basil. Christ. Basil; But as the hills differ from mountains in

■ respect of height, in other things arc the same, so also the

adverse powers agree indeed in purpose, but are distinguished

Greg, from one another in the enormity of their offences. Greg.

^0. m Qj.^ j^ijg yalley when filled increases, but the mountains and

hills when brought low decrease, because the Gentiles by

faith in Christ receive fulness of grace, but the Jews by

their sin of treachery have lost that wherein they boasted.

For the humble receive a gift because the hearts of the proud

in Matt ^^^®y ^^cp afar off. CriRYS. Or by these words he declares

Horn, the difficulties of the law to be turned into the easiness of

faith; as if he said. No more toils and labours await us, but

grace and remission of sins make an easy way to salvation.

Greg. Greg. Nyss. Or, He orders the valleys to be filled, the

I sup. j^QUjji^j^jjjg jjjj(j hills to be cast down, to shew that the rule

of virtue neither fails from want of good, nor transgresses

Greg, from excess. Greg. But the crooked places are become

ubi sup. gtj-ajgiit^ when the hearts of the wicked, perverted by a course

of injustice, are directed to the rule of justice. But the

rough ways are changed to smooth, when fierce and

savage dispositions by the influence of Divine grace return

Chrys. to gentleness and meekness. Chrys. He then adds the

" ' ""P" cause of these things, saying, And all jieah shall see, 8fc.

shewing that the virtue and knowledge of the Gospel shall be

extended even to the end of the world, turning mankind

from savage manners and perverse wills to meekness and

gentleness. Not only Jewish converts but all mankind

Cyril, shall see the salvation of God. Cyril; That is, of the

ubi sup. pather, who sent His Son as our Saviour. But the flesh is

Greg, here taken for the whole man. Greg. Or else, All flesh,

i. e. F^vcry man can not see the salvation of God in Christ

in this life. The Prophet therefore stretches his eye beyond to

the last day of judgment, when all men both the elect and

the reprobate shall equally sec Him.

7. Then said lie to the multitude that came forth

VER. 7 — 9. ST. LUKE. 113

to be baptized of him, O generation of vipers, who
hath warned you to flee from the wrath to come ?

8. Bring forth therefore fruits worthy of repent-
ance, and begin not to say within yourselves. We
have Abraham to our father : for I say unto you.
That God is able of these stones to raise up children
unto Abraham.

9. And now also the axe is laid unto the root of the
trees : every tree therefore which bringeth not forth
good fruit is hewn down, and cast into the fire.

Origen ; No one that remains in his old state, and forsakes
not his old habits and practices, can rightly come to be
baptized; whoever then wishes to be baptized, let him go
forth. Hence are those words significantly spoken, And he
said unto the multitude that went forth to he baptized of him.
To the multitudes then who are going forth to the laver
of baptism, He speaks the following words, for if they
had already gone forth, He would not have said, O genera-
tion of vipers. Chrys. The dweller in the wilderness, Chrys.
when he saw all the people of Palestine standing round Matt,
him and wondering, bent not beneath the weight of such ^^•
respect, but rose up against them and reproved them.Hom. in
The holy Scripture often gives the names of wild beasts to ^°" '
men, according to the passions which excite them, calling
them sometimes dogs because of their impudence, horses on
account of their lust, asses for their folly, lions and panthers
for their ravening and wantonness, asps for their guile,
serpents and vipers for their poison and cunning; and
so in this place John calls the Jews a generation of vipers.

Basil; Now it may be observed, that the following words Basil.

natns and filius are spoken of animals, but genimen may beS|?°*'

said of the foetus before it is formed in the womb ; the fruit of lib. 2.

the palm trees is also called genimina, but that word is

very seldom used with respect to animals, and when it is,

always in a bad sense. Chrys. Now they say that the Chrys.

female viper kills the male in copulation, and the foetus as it.^°™-

. , 11-1 '° Matt,

mcreases in the womb kills the mother, and so comes 1 1.

forth into life, bursting open the womb in revenge as it were

VOL. III. I

114 GOSPEL ACCORDING TO CHAP. III.

of its father's death ; the viper progeny therefore are parricides.
Such also were the Jews, who killed their spiritual fathers
and teachers. But what if he found them not sinning, but
beginning to be converted ? He ought not surely to rebuke
them, but to comfort them. We answer, that he gave not
heed to those things which are outward, for he knew the
secrets of their hearts, the Lord revealing them to him;
for they vaunted themselves too much in their forefathers.
Cutting therefore at this root, he calls them a generation of
vipers, not indeed that he blamed the Patriarchs, or called them
Greg, vipers. Greg. Because the Jews hated good men, and
20 in 'persecuted them, following the steps of their carnal parents,
^^' they are by birth the poisonous sons, as it were, of poisonous
or sorcerous parents. But because the preceding verse de-
claresthat at the last judgment Christ shall be seen by all flesh,
it is rightly added, Who hath warned you to flee from the
wrath to come? The wrath to come being the awarding of
final punishment. Ambrose ; We see these men through the
compassion of God, inspired with prudence to seek repent-
ance of their crimes, dreading with wise devotion the terror of
the judgment to come. Or perhaps, according to the precept,
Matt. Be ye if:ise as serpents, they are shewn to have a natural
' * prudence, who perceive what is coming, and earnestly desire
Cff^g- help, though they still forsake not what is hurtful. Greg.
But because he cannot then flee from the wrath of God,
who now has not recourse to the sorrows of repentance, it is
Chrj's. added, Bring forth there/ore fruits. Chrys. For it is not
*"^' sufficient for the penitent to leave off" his sins, he must also
bring forth the fruits of repentance, as it is in the Psalms, depart
Ps. 34, from evil and do good, just as in order to heal, it will not do to
pluck out the arrow only, but we must also apply a salve to
the wound. But he says not fruit, but fruits, signifying
Greg, abundance. Greg. He warns them that they must bring forth
" '^"^' not only the fruits of repentance, but fruits worthy of repent-
ance. For he that has violated no law, to him it is permitted
to use what is lawful, but if a man has fallen into sin, he ought
so to cut himself ofl" from what is lawful, as he remembers to
have committed what is unlawful. For the fmit of good
works ought not to be equal in the man who has sinned
less, and the man who has sinned more, nor in him who has

VER. 7 — 9. ST. LUKE. 115

fallen into no crimes, and him who has fallen into some.
In this way it is adapted to the conscience of each man,
that they should seek for so much the greater blessing on
good works through repentance, as they have by guilt brought
on themselves the heavier penalties. Maximus; The fruit of Max.
repentance is an equanimity of soul, which we do not fully obtain, ^^^g^g^^
as long as we are at times affected by our passions, for not as yet
have we performed the fruits worthy of repentance. Let us then
repent tnily, that being delivered from our passions we may
obtain the pardon of their sins. Greg. But the Jews glorying Greg,
in their noble birth were unwilling to acknowledge themselves "^' ^"P-
sinners, because they were descended from the stock of
Abraham. So then it is rightly said, Andhegin not to say within
yourselves, tte have Abraham for our father. Chrys. Not Chrys.
meaning thereby that they had not descended in their natural "'* ^"P"
course from Abraham, but that it avails them nothing to have
Abraham for their father, unless they observed the relationship
in respect of virtue. For Scripture is accustomed to entitle
laws of relationship, such as do not exist by nature, but
are derived from virtue or vice. To whichsoever of these
two a man conforms himself, he is called its son or brother.
Cyril ; For what profits the nobleness we inherit through
the flesh, unless it be supported by kindred feelings in us ?
It is folly then to boast of our worthy ancestors, and fall
away from their virtues. Basil; For neither does the speed Baail.
of its sire make the horse swift; but as the goodness of "°" °''^"
other animals is looked for in individuals, so also that is
reckoned to be man's legitimate praise which is decided by the
test of his present worth. For it is a disgraceful thing for
a man to be adorned with the honours of another, vehen he
has no virtue of his own to commend him. Greg. Nyss. So Greg,
then having foretold the casting away of the Jews, He °°° °^^'
goes on to allude to the calling of the Gentiles, whom
He calls stones. Hence it follows. For I say unto you,
8fc. Chrys. As if He said. Think not that if you perish Clirys.
the Patriarch will be deprived of sons, for God even"*^"P'
from stones can produce men unto him, and prolong
the line of his descendants. For so has it been from
the beginning, seeing that for men to be made from stones
unto Abraham is but equivalent to the coming forth of

i2

no GOSPEL ACCORDING TO CHAP. Ill

a son from the dead womb of Sarah. Ambrose ; But
although God can alter and change the most diverse natures,
yet in my mind a mystery is of more avail than a miracle.
For what else than stones were they who bowed down to
stones, like indeed to them who made them. It is pro-
phesied therefore that faith shall be poured into the stony
hearts of the Gentiles, and through faith the oracles promise
that Abraham shall have sons. But that you may know
who are the men compared to stones, he has also com-
pared men to trees, adding, For now the axe is laid to
the root of the tree. This change of figure was made,
that by means of comparison might be understood to
have now commenced a more kindly growth of manhood.
Origen; If the completion of all things had been then
already begun, and the end of time close at hand, I should
have no question but that the prophecy was given, because
at that time it was to be fulfilled. But now that many ages
have elapsed since the Spirit spoke this, I think it was
prophesied to the people of Israel, because their cutting off
was approaching. For to those that went out to him that
they should be baptized, he gave this warning among others.
Cyril; By the axe then he declares the deadly wrath of
God, which fell upon the Jews on account of the impieties
they practised against Christ; he does not pronounce the axe
to be yet fixed to the root, but that it was laid (ad radicem),
i. 6. near the root. For though the branches were cut down,
the tree itself was not yet entirely destroyed. For a remnant

Greg, of Israel shall be saved. Greg. Or we may take it in this way ;

ubi sup. fjijjg |_j.gg represents the whole human race in this world,
but the axe is our redeemer, who by the handle and iron, as
it were, is held indeed in the hand of man, but strikes by the
power of God. Which axe indeed is now laid at the root of
the tree; for although it waits patiently, yet it is plain
what it is about to do. And we must observe that the said
axe is to be laid not at the branches, but at the root. For
when the children of the wicked are taken away, what is this
but the cutting off of the branches of an unfruitful tree.
But when the whole family together with the parent is
removed, the unfruitful tree is cut off from the very root.
But every hardened sinner finds the fire of hell the quicker

VER. 10 — 14. ST. LUKE. 117

prepared for him, as he disdains to bring forth the
fruits of good works. Hence it follows, Every one then.
Chrys. It is elegantly said, that heareth not fruit, and it
is added, good. For God created man an animal fond of
employment, and constant activity is natural to him, but
idleness is unnatural. For idleness is hurtful to every member
of the body, but much more to the soul. For the soul being
by nature in constant motion does not admit of being slothful.
But as idleness is an evil, so also is an unworthy activity.
But having before spoken of repentance, he now declares
that the axe lies near, not indeed actually cutting, but only
striking terror. Ambrose ; Let him then that is able bring
forth fruit unto grace, him who ought, unto repentance. The
Lord is at hand seeking for His fruit, who shall cherish the
fruitful, but rebuke the baiTen.

10. And the people asked him, saying. What shall
we do then ?

11. He answereth and saith unto them, He that
hath two coats, let him impart to him that hath none; •
and he that hath meat, let him do likewise.

12. Then came also Publicans to be baptized, and
said unto him. Master, what shall we do ?

13. And he said unto them. Exact no more than
that which is appointed you.

14 And the soldiers likewise demanded of him,
saying. And what shall we do ? And he said unto
them. Do violence to no man, neither accuse any
falsely ; and be content with your wages.

Greg. In the preceding words of John, it is plain thatGrreg.
the hearts of his hearers were troubled, and sought for '^"^'
advice from him. As it is added. And they asked him,
saying, ^c. Origen ; Three classes of men are introduced
as enquiring of John concerning their salvation, one which
the Scripture calls the multitude, another to which it gives
the name of Publicans, and a third which is noticed by the
appellation of soldiers. Theophyl. Now to the Riblicans

1 18 GOSPEL ACCORDING TO CHAP. III.

and soldiers he gives a commandment to abstain from evil,
but the multitudes, as not living in an evil condition, he com-
mands to perform some good work, as it foUovs^s, He that hath

Greg, tuo coats, let him give one. Greg. Because a coat is more
' necessary for our use than a cloak, it belongs to the bringing
forth of fruits worthy of repentance, that we should divide
with our neighbours not only our superfluities but those
which are absolutely necessary to us, as our coal, or the meat
with which we support our bodies; and hence it follows,
And he who has meat, let him do likeicise. Basil ; But we
are hereby taught, that every thing we have over and above
what is necessary to our daily support, we are bound to give
to him who hath nothing for God's sake, who hath given us
liberally whatever we possess.

Greg. Greg. For because it was written in the law, Thou shall
^^' love thy neighbour as thyself, he is proved to love his
neighbour less than himself, who does not share with him
in his distress, those things which are even necessary to
himself. Tiierefore that precept is given of dividing with
one's neighbour the two coats, since if one is divided no one
- is clothed. But we must remark in this, of how much value
are works of mercy, since of the works worthy of repentance
these are enjoined before all others. Ambrose; For other com-
mands of duty have reference only to individuals, mercy has a
common application. It is therefore a common commandment
to all, to contribute to him that has not. Mercy is the fulness
of virtues, yet in mercy itself a proportion is observed to meet
the capacities of man's condition, in that each individual is
not to deprive himself of all, but what he has to share it with
the poor.

Origen; But this place admits of a deeper meaning, for as
we ought not to serve two masters, so neither to have two
coats, lest one should be the clothing of the old man, the
other of the new, but we ought to cast off the old man, and
give to him who is naked. For one man has one coat,
another has none at all, the strength therefore of the two is
exactly contrary, and as it has been written that we should
cast all our crimes to the bottom of the sea, so ought we to
tlirow from us our vices and errors, and lay them upon him
who has been the cause of them. Theophyl. But some one

VER. 10--14. ST. LUKE. 119

has observed that the two coats are the spirit and letter of
Scripture, but John advises him that hath these two to
instruct the ignorant, and give him at least the letter.

Bede ; What great virtue there was in the discourse of the
Baptist is manifested by this, that the Publicans, nay even
the soldiers, he compelled to seek counsel of him concerning
their salvation, as it follows, But the publicans came.
Chrys. Great is the force of \ditue that makes the rich seek Chrys.
the way of salvation from the poor, from him that hath ]yj° "J]
nothing. Bede; He commands them therefore that they 24.
exact no more than what was presented to them, as it
follows. And he said unto them. Do no more than what is
appointed to you. But they are called publicans who
collect the public taxes, or who are the farmers of the pub-
lic revenue or public property ? Those also who pursue
the gain of this woi-ld by traffic are denoted by the same
titles, all of whom, each in his own sphere, he equally
forbids to practise deceit, that so by first keeping them-
selves from desiring other men's goods, they might at
length come to share their own with their neighbours.
It follows. But the soldiers also asked him. In the justest
manner he advises them not to seek gain by falsely ac-
cusing those whom they ought to benefit by their pro-
tection. Hence it follows, And he says unto them, Strike no
one, (i. e. violently,) nor accuse any falsely, (i. e. by unjustly
using arms,) and be content irith your wages. Ambrose ;
Teaching thereby that wages were affixed to military duty,
lest men seeliing for gain should go about as robbers.
Greg. Naz. For by wages he refers to the imperial pay, and Greg.
the rewards assigned to distinguished actions. Aug. For he ^^' '
knew that soldiers, when they use their arms, are not homi- co°t-
cides, but the ministers of the law ; not the avengers of Hb.xxii
their own injuries, but the defenders of the public safety. °* ^*"
Otherwise he might have answered, " Put away your arms,
abandon warfare, strike no one, wound no one, destroy no
one." For what is it that is blamed in war? Is it that
men die, who some time or other must die, that the con-
querors might rule in peace ? To blame this is the
part of timid not religious men. The desire of injury,
the cnielty of revenge, a savage and pitiless disposi-

120 GOSPEL ACCORDING TO CHAP. III.

tion, the fierceness of rebellion, the lust of power, and such
like things are the evils which are justly blamed in wars,
which generally for the sake of thereby bringing punish-
ment upon the violence of those who resist, are undertaken
and carried on by good men either by command of God or
some lawful authority, when they find themselves in that
order of things in which their very condition justly obliges
them either to command such a thing themselves, or to obey
Chrys. when others command it. Chrys. But John's desire when he
Matt " spoke to the Publicans and soldiers, was to bring them over
11- to a higher wisdom, for which as they were not fitted, he
reveals to them commoner truths, lest if he put forward the
higher they should pay no attention thereto, and be deprived
of the others also.

15. And as the people were in expectation, and all
men mused in their hearts of John, whether he were
the Christ, or not ;

16. John answered, saying unto them all, I indeed
baptize you with water ; but one mightier than I
Cometh, the latchet of whose shoes I am not worthy
to unloose : he shall baptize you with the Holy Ghost
and with fire.

17. Whose fan is in his hand, and he will throughly
purge his floor, and will gather the wheat into his
garner ; but the chaff he will burn with fire un-
quenchable.

Origkn ; It was meet that more deference should be paid
to John than to other men, for he lived such as no other
man. Wherefore indeed most rightly did they regard him
with affection, only they kept not within due bounds; hence
it is said, Bat while Ihe people were expecting whether
ha were the Christ. Ambrose ; Now what could be more
absurd than that he who was fancied to be in another should
not be believed in his own person ? He whom they thought
to have come by a woman, is not believed to have come
by a virgin ; while in fact the sign of the Divine coming was
placed in the childbearing ofa virgin, notofawoman. Origen;

VER. 15 — 17. ST. LUKE. 121

But love is dangerous when it is uncontrolled. For he who
loves any one ought to consider the nature and causes of loving,
and not to love more than the object deserves. For if he
pass the due measure and bounds of love, both he who loves,
and he who is loved, will be in sin. Greek Ex. And hence Meta-
John gloried not in the estimation in which all held him, norP^J^*^"
in any way seemed to desire the deference of others, but em-
braced the lowest humility. Hence it follows, John answered.
Bede; But how could he answer them who in secret thought
that he was Christ, except it was that they not only thought,
but also (as another Evangelist declares) sending Priests and
Levites to him asked him whether he was the Christ or not ?
Ambrose; Or: John saw into the secrets of the heart;
but let us remember by whose grace, for it is of the gift of God
to reveal things to man, not of the virtue of man, which is as-
sisted by the Divine blessing, rather than capable of perceiving
by any natural power of its own. But quickly answeiing them,
he proved that he was not the Christ, for his works were
by visible operations. For as man is compounded of two
natures, i. e. soul and body, the visible mystery is made
holy by the visible, the invisible by the invisible ; for by water
the body is washed, by the Spirit the soul is cleansed of its
stains. It is permitted to us also iu the very water to have the
sanctifying influence of the Deity breathed upon us. And
therefore there was one baptism of repentance, another of grace.
Tlie latter was by both water and Spirit, the former by one
only ; the work of man is to bring forth repentance for his sin,
it is the gift of God to pour in the grace of His mystery.
Devoid therefore of all envy of Christ's greatness, he declared
not by word but by work that he was not the Christ. Hence
it follows, Tliere cometh after me one mightier than I. In
those words, mightier than I, he makes no comparison, for
there can be none between the Son of God and man, but
because there are many mighty, no one is mightier but
Christ. So far indeed was he from making comparison, that
he adds, Whose shoes latchet I am not worthy to unloose.
Aug. Matthew says. Whose shoes I am not worthy to hear. Aug. de
If therefore it is worth while to understand any difference in g°°^'
these expressions, we can only suppose that John said one Hb.ii.i2.
at one time, another at another, or both together, To bear

122 GOSPEL ACCORDING TO CHAP. III.

his shoes, and to loose the latchet of his shoes,so that though oue
Evangelist may have related this, the others that, yet all have
related the truth. But if John intended no more when he
sj)oke of the shoes of our Lord but His excellence and his
own humility, whether he said loosing the latchet of the
shoes, or hearing them, they have still kept the same sense
who by the mention of shoes have in their own words
expressed the same signification of humility. Ambrose; By
the words, Whose shoes I am not uorthy to hear, he shews
that the grace of preaching the Gospel was conferred upon
Eph. 6, the Apostles, who were shod for the Gospel. He seems
however to say it, because John frequently represented the
Greg. Jewish people. Greg. But John denounces himself as
_^om. • uj^^yQj-tijy ^Q loose the latchet of Christ's shoes: as if he
Evan, openly said, I am not able to disclose the footsteps of my
Redeemer, who do not presume unworthily to take unto myself
the name of bridegroom, for it was an ancient custom that'
when a man refused to take to wife her whom he ought,
whoever should come to her betrothed by riglit of kin,
was to loose his shoe. Or because shoes are made from
the skins of dead animals, our Lord being made flesh
appeared as it were with shoes, as taking upon Himself the
carcase of our corruption. The latchet of the shoe is the
connexion of the mystery. John therefore can not loose the
latchet of the shoe, because neither is he able to fathom the
mystery of the Incarnation, though he acknowledged it by the
Spirit of prophecy.
Chrys. Chrys. And having said that his own baptism was only
*"P' with water, he next shews the excellence of that baptism
which was brought by Christ, adding, He shall haptize you
with the Holy Spirit, and Jire, signifying by the very
metaphor which he uses the abundance of grace. For he
says not, " He shall give you the Holy Spirit," but He shall
baptize you. And again, by the addition of fire, he shews
the power of grace. And as Christ calls the grace of the

John 4, Sj)irit, water, meaning by water the purity resulting from it,

14; 7,

38. « St. Gregory seems to refer here bride is the bridegroom, but the friend

to Ruth 4, 8. V ulg. " Dixit proximo &c. see the same allegory in Aug. de

suo Booz. Tolle calceamentum quod Nat. S. Joann. Hap. Horn. iv. Ambrose

statim solvit de pede suo." He quotes in loc. Cvprian ii. adv. Jud. 19.
also John 3, 29. He that hath the

VER. 15 — 17. ST. LUKE. 123

aud the abundant consolation which is brought to minds
which are capable of receiving Him ; so also John, by the
word Jire, expresses the fervour and uprightness of grace, as
well as the consuming of sins.

Bede; The Holy Spirit also may be understood by the
word fire, for He kindles with love and enlightens with
wisdom the hearts which He fills. Hence also the Apostles
received the baptism of the Spirit in the appearance of fire.
There are some who explain it, that now we are baptized
with the Spirit, hereafter we shall be with fire, that as
in truth we are now bom again to the remission of our
sins by water and the Spirit, so then we shall be cleansed
from certain lighter sins by the baptism of purifying fire.
Origen ; And as John was waiting by the river Jordan for
those who came to his baptism, and some he drove away,
saying, Generation of vipers, but those who confessed their
sins he' received, so shall the Lord Jesus stand in the fiery
stream with the flaming sword, that whoever after the close
of this life desires to pass over to Paradise and needs purifi-
cation, He may baptize him with this laver, and pass him over
to paradise, but whoso has not the seal of the former
baptisms, him He shall not baptize with the laver of fire.

Basil ; But because he says, He sliall baptize you with Basil.
the Holy Spirit, let no one admit that baptism to be valid ''^•. ^^
in which the name of His Spirit only has been invoked, forSanct.
we must ever keep undiminished that tradition which has ''' ^^*
been sealed to us in quickening grace. To add or take
away ought thereof excludes from eternal life. Greek Ex. ubi sup.
By these words then, He shall baptize with the Holy Spirit,
He signifies the abundance of His grace, the plenteousness
of His mercy; but lest any should suppose that while to
bestow abundantly is both in the power and will of the
Creator, He will have no occasion to punish the disobedient,
he adds, uhose fan is in his hand, shewing that He is not
only the rewarder of the righteous, but the avenger of them
that speak lies. But the fan expresses the promptitude of His
judgment. For not with the process of passing sentence on
trial, but in an instantand without any interval he separates those
that are to be condemned fi'om the company of those that areChrys.
to be saved. Cyril; By the following words, And he shall\^^ ^^^^'
thoroughly purge his^fioor, the Baptist signifies that the Church c 4.

1*24 (iOSPKL ACCOKUING TO CIIAI'. 111.

belongs to Christ as her Lord. Bede; For by the floor is
represented the present Church, in which many are called
but few are chosen. The purging of which floor is even now
carried on individually, when every perverse offender is either
cast out of the Church for his open sins, (by the hands
of the Priesthood,) or for his secret sins is after death
condemned by Divine judgment. And at the end of the
world it will be accomplished universally, when the Son of
Man shall send His angels, and they shall gather out of His
kingdom every thing that has offended. Ambrose ; By the
sign of a fan then the Lord is declared to possess the power
of discerning merits, since when the corn is winnowed
in the threshing floor, the ftill ears are separated from the
empty by the trial of the wind blowing them. Hence it
follows. And he shall gather the wheat into his ham. By
this comparison, the Lord shews that on the day of judgment
He will discern the solid merits and fruits of virtue from the
unfruitful lightness of empty boasting and vain deeds,
about to place the men of more perfect righteousness in His
heavenly mansion. For that is indeed the more perfect
fruit which was thought worthy to be like to Him who fell
John 12, as a grain of wheat, that He might bring forth fruit in
^'*" abundance.

Cyril ; But the chaff" signifies the trifling and empty,
blown about and liable, to be carried away by every
Basil, blast of sin. Basil; But they are mixed up with those who
non occ. ^^^ worthy of the kingdom of heaven, as the chaff" with the
wheat. This is not however from consideration of their love
of God and their neighbour, nor from their spiritual gifts or
temporal blessings.

Origen ; Or, because without the wind the wheat and
chaff" cannot be separated, therefore He has the fan in His
hand, which shews some to be chaff", some wheat; for when
you were as the light chaff", (i. e. unbelieving,) temptation
shewed you to be what you knew not ; but when you shall
bravely endure temptation, the temptation will not make you
faithful and enduring, but it will bring to light the virtue
which was hid in you.
Greg. Greg. Nyss. But it is well to know, that the treasures,
non occ. ^hich according to the promises are laid up for those who
live honestly, arc sucli as the words of man cannot express,

VER. 18—20. ST. LUKE. 125

as eye hath not seen, nor the ear heard, nor hath it entered
into the heart of man to conceive. And the punishments
which await sinners bear no proportion to any of those
things which now affect the senses. And although some of
those punishments are called by our names, yet their differ-
ence is very great. For when you hear of Jire, you are
taught to understand something else from the expression
which follows, that is not quenched, beyond what comes into
the idea of other fire. Greg. The fire of hell is here wonder- Greg.
fully expressed, for our earthly fire is kept up by heaping g^p^j^^
wood upon it, and cannot live unless supplied with fuel, 20.
but on the contrary the fire of hell, though a bodily fire,
and burning bodily the wicked who are put into it, is not
kept up by wood, but once made remains unquenchable.

18. And many other things in his exhortation
preached he unto the people.

19. But Herod the tetrarch, being reproved by
him for Herodias his brother Philip's wife, and for
all the evils which Herod had done,

20. Added yet this above all, that he shut up John
in prison.

Origen ; John having announced the coming of Christ,
was preaching the baptism of the Holy Spirit, and the other
things which the Gospel history has handed down to us.
But besides these he is declared to have announced others
in the following words. And many other things in his ex-
hortation preached he unto the people. Theophyl. For his
exhortation was the telling of good things, and therefore is
fitly called the Gospel. Origen ; And as in the Gospel ac-
cording to St. John it is related of Christ that He spoke many
other things, so also in this place we must understand Luke
to say the same of John the Baptist, since certain things are
announced by John too great to be entrusted to writing.
But we marvel at John, because among them that are
born of women there was not a greater than he, for by
his good deeds he had been exalted to so high a fame for
virtue, that by many he was supposed to be Christ. But
what is unich more marvellous he feared not Herod,

126 GOSPEL ACCORDING TO CHAP. III.

nor dreaded death, as it follows, But Herod the letrarch

Euseb. heing reproved by him. Euseb. He is called the tetrarch,
non occ. . j ...,,. -

to distinguish him from the other Herod, m whose reign

Christ was bom, and who was king, but this Herod was

tetrarch. Now his wife was the daughter of Aretas, king of

Arabia, but he had sacrilegiously married his brother Philip's

wife, though she had offspring by his brother. For those

only were allowed to do this whose brothers died without

issue. For this the Baptist had censured Herod. First indeed

he heard him attentively, for he knew that his words were

weighty and full of consolation, but the desire of Herodias

compelled him to despise the words of John, and he then

thrust him into prison. And so it follows. And he added this

above all, that he shiit up John in prison. Bede; But John

was not imprisoned in those days. According to St. John's

Gospel it was not till after some miracles had been performed

by our Lord, and after His baptism had been noised abroad;

but according to Luke he had been seized beforehand by

the redoubled malice of Herod, who, when he saw so many

flock to the preaching of John, and the soldiers believing, the

publicans repenting, and whole multitudes receiving baptism,

on the contrary not only despised John, but having put

Gloss, jjjjji jji prison, slew him. Gloss. For before that Luke

relates any of the acts of Jesus, he says that John was taken

by Herod, to shew that he alone was in an especial manner

going to describe those of our Lord's acts, which were

performed since the year in which John was taken or put to

death.

2L Now when all the people were baptized, it
came to pass, that Jesus also being baptized, and
praying, the heaven was opened,

22. And the Holy Ghost descended in a bodily
shape like a dove upon him, and a voice came from
heaven, which said. Thou art my beloved Son ; in
thee I am well pleased.

Ambrose ; In a matter which has been related by others, Luke
has rightly given us only a summary, and has left more to be
understood than expressed in the fact, that our Lord was bap-

VER. 18 — 22. ST. LUKE. 127

tized by John. As it is said, Now when all were baptized, it
came to pass. Our Lord was baptized not that He might be
cleansed by the waters but to cleanse them, that being purified
by the flesh of Christ who knew no sin, they might possess the
power of baptism. Greg. Naz. Christ comes also to baptism Greg,
perhaps to sanctify baptism, but doubtless to bury the old 39
Adam in water. Ambrose; But the cause of our Lord's
baptism He Himself declares when He says, Thus it becomes
us to fulfil all righteousness. But what is righteousness,
except that what you would have another do to you, you should
first begin yourself, and so by your example encourage others ?
Let none then avoid the laver of grace, since Christ avoided
not the laver of repentance. Chrys. Now there was a Jewish
baptism which removed the pollutions of the flesh, not the
guilt of the conscience ; but our baptism parts us firom sin,
washes the soul, and gives us largely the outpouring of the
Spirit. But John's baptism was more excellent than the
Jewish ; for it did not bring men to the observance of
bodily purifications, but taught them to turn from sin to virtue.
But it was inferior to our baptism, in that it conveyed not the
Holy Spirit, nor shewed forth the remission which is by grace,
for there was a certain end as it were of each baptism. But
neither by the Jewish nor our own baptism was Christ
baptized, for He needed not the pardon of sins, nor was that
flesh destitute of the Holy Spirit which from the very begin-
ning was conceived by the Holy Spirit ; He was baptized
by the baptism of John, that from the very nature of the
baptism, you might know that He was not baptized because
He needed the gift of the Spirit. But he says, being
baptized and praying, that you might consider how fitting
to one who has received baptism is constant prayer. Bede ;
Because though all sins are forgiven in baptism, not as yet
is the weakness of this fleshly substance made strong. For we
rejoice at the overwhelming of the Egyptians having now
crossed the Red sea, but in the wilderness of worldly living
there meet us other foes, who, the grace of Christ direct-
ing us, may by our exertions be subdued until we come
to our own country. Chrys. But he says, The heavens
opened, as if till then they had been shut. But now the
higher and the lower sheep-fold being brought into one, and

i28 GOSPEL ACCORDING TO CHAP, III.

there being one Shepherd of the sheep, the licavens opened,
and man was incorporated a fellow citizen with the Angels.
Bede; For not then were the heavens opened to Him whose
eyes scanned the innermost parts of the heaven, but therein
is shewn the virtue of baptism, that when a man comes forth
from it the gates of the heavenly kingdom are opened to him,
and while his flesh is bathed unharmed in the cold waters,
which formerly dreaded their hurtful touch, the flaming sword
is extinguished. Chrys. The Holy Spirit descended also
upon Christ as upon the Founder of our race, that He might
be in Christ first of all who received Him not for Himself, but
rather for us. Hence it follows : And the Holy Spirit
descended. Let not any one imagine that He received Him
because He had Him not. For He as God sent Him from
above, and as man received Him below. Therefore from
Him the Spirit fled down to Him, i. e. from His deity to His
humanity. Aug. But it is most strange that He should
receive the Spirit when He was thirty years old. But as
without sin He came to baptism, so not without the Holy
Luke 1, Spirit. For if it was written of John, He shall be filled with
the Spirit from his mother''s womb, what must we believe of
the man Christ, the very conception of whose flesh was not
caxnal but spiritual. Therefore He condescended now to
prefigure His body, i. e. the Church, in which the baptized
especially receive the Holy Spirit. Chrys. That baptism
savoured partly of antiquity, partly of novelty. For that
He should receive baptism from a Prophet shewed an-
tiquity, but the Spirit's descent denoted something new.
Ambrose; Now the Spirit rightly shewed Himself in the form
of a dove, for He is not seen in His divine substance. Let us
consider the mystery why like a dove ? Because the grace of
baptism requires innocence, that we should be innocent as
doves. The grace of baptism requires peace, which under the
emblem of an olive branch the dove once brought to that ark
which alone escaped the deluge. Chrys. Or to shew the
meekness of the Lord, the Spirit now appears in the form of
a dove, but at Pentecost like fire, to signify punishment.
For when He was about to pardon offences, gentleness was
necessary; but having obtained grace, there remaineth for us
the time of trial and judgment.

VER. 21, 2-2. ST. LUKK. 129

Cyprian; Now the dove is a harmless and pleasant Cyprian
creature, with no bitterness of gall, no fierceness of bite, Ecdgg. '
no violence of rending talons; they love the abodes of men,
consort within one home, when they have young nuituring
them together, when they fly abroad, hanging side by side
upon the wing, leading their life in mutual intercourse,
giving with their bills a sign of their peaceful harmony, and
fulfilling a law of unanimity in every way.

Chrys. Christ indeed had already manifested Himself at
His birth by many oracles, but because men would not con-
sult them, He who had in the mean time remained secret,
again more clearly revealed Himself in a second birth. For
formerly a star in the heavens, now the Father at the waves
of Jordan declared Him, and as the Spirit descended upon
Him, pouring forth that voice over the head of Him who was
baptized, as it follows, And a voice came from heaven^ Thou
art my beloved Son. Ambrose; We have seen the Spirit, but
in a bodily shape, and the Father whom we cannot see we
may hear. He is invisible because He is the Father, the Son
also is invisible in His divinity, but He wished to manifest
Himself in the body. And because the Father did not take
the body. He wished therefore to prove to us that He was
present in the Son, by saying, Thou art my Son. Athan. Athan,
The holy Scriptures by the name of Son set forth two^ic ^^
meanings ; one similar to that spoken of in the Gospel, He Sy°'
gave to them power that they should become the sons of God;
another according to which Isaac is the son of Abraham.
Christ is not then simply called a Son of God, but the
article is prefixed, that we should understand that He
alone is really and by nature the Son ; and hence He is
said to be the Only begotten. For if according to the mad-
ness of Arius He is called Son, as they are called who obtain
the name through grace. He will seem in no way to differ
from us. It remains therefore that in another respect we
must confess Christ to be the Son of God, even as Isaac
is acknowledged to be the son of Abraham. For that
which is naturally begotten of another, and takes not
its origin from any thing besides nature, accounts a son.
But it is said, Was then the birth of the Son with suffering
as of a man ? By no means. God since He cannot be dinded is

VOL. III. K

130 GOSPEL ACCORDING TO CHAP. III.

without suffering the Father of the Son. Hence He is called
the Word of the Father, because neither is the word of man
even produced with suffering, and since God is by nature
one. He is the Father of one only Son, and therefore it is
added. Beloved. For when a man has only one son, he loves
him verj' much, but if he becomes father of many, his
affection is divided by being distributed, Athan. But as
the prophet had before announced the promise of God,
saying, / uill send Christ my son, that promise being now as
it were accomplished at Jordan, He rightly adds, In thee I
am well pleased. Bede ; As if He said, In Thee have I
appointed My good pleasure, i. e. to carry on by Thee
Greg, what seems good to Me. Greg. Or else. Every one who
Ezech ^y repentance corrects any of his actions, by that very
Horn. 8. repentance shews that he has displeased himself, seeing
he amends what he has done. And since the Omni-
potent Father spoke of sinners after the manner of men.
Gen. 6, saying. It repents me that I have made man, He (so to speak)
displeased Himself in the sinners whom He had created.
But in Christ alone He pleased Himself, for in Him alone He
found no fault that He should blame Himself, as it were, by
repentance.
Aug. Aug. But the words of Matthew, Tliis is my beloved Son,
£^ ]^\ and those of Luke, Tftou art my beloved Son, convey
ii. c. I4.the same meaning; for the heavenly voice spoke one of
these. But Matthew wished to shew that by the words,
This is my beloved Son, it was meant rather to declare to
the hearers, that He was the Son of God. For that was
not revealed to Christ which He knew, but they heard it who
were present, and for whom the voice came.

23. And Jesus himself began to be about thirty
years of age, being (as was supposed) the son of
Joseph, which was the son of Heli,

24. Which was the son of Matthat, which was the
son of Levi, which was the son of Melchi, which was
the son of Janna, which was the son of Joseph,

25. Which was the son of Mattathias, which was

vEi;. -23 — 38. ST. luke. 131

the son of Amos, which was the son of Naum, which
was the son of Esli, which was the son of Nagge,

26. Which was the son of Maath, which was the
son of Mattathias, which was the son of Semei,
which was the son of Joseph, which was the son of
Juda,

27. Which was the son of Joanna, which was the
son of Rhesa, which was the son of Zorobabel,
which was the son of Salathiel, which was the son of
Neri,

28. Which was the son of Melchi, which was the
son of Addi, which was the son of Cosam, which was
the son of Elmodam, which was the son of Er,

29. Which was the son of Jose, which was the son
of Eliezer, which was the son of Jorim, which was the
son of Matthat, which was the son of Levi,

30. Which was the son of Simeon, which was the
son of Juda, which was the son of Joseph, which was
the son of Jonan, which was the son of Eliakim,

31. Which was the son of Melea, which was the
son of Menan, which was the son of Mattatha, which
was the son of Nathan, which was the son of David,

32. Which was the son of Jesse, which was the
son of Obed, which was the son of Booz, which was
the son of Salmon, which was the son of Naasson,

33. Which was the son of Aminadab, which was
the son of Aram, which was the son of Esrom, which
was the son of Phares, which was the son of Juda,

34. Which was the son of Jacob, which was the
son of Isaac, which was the son of Abraham, which
was the son of Thara, which was the son of Nachor,

35. Which was the son of Saruch, which was the
son of Ragau, which was the son of Phalec, which
was the son of Heber, which was the son of Sala,

36. Which was the son of Cainan, which was the

k2

132 GOSPEL ACCORDING TO CHAP. III.

son of Arphaxad, which was the son of Sem, which
was the son of Noe, which was the son of Lamech,

37. Which was the son of Mathusala, which was
the son of Enoch, which was the son of Jared, which
was the son of Maleleel, which was the son of Cainan,

38. Which was the son of Enos, which was the
son of Seth, which was the son of Adam, which was
the son of God.

Origen ; Having related our Lord's baptism, he next enters
upon the generation of the Lord, not bringing it down from the
higher to the lower, but beginning with Christ, he caiTies it
up to God Himself. Hence he says, Jtid Jesus Himself
began. For when He was baptized, and had Himself
undergone the mystery of the second birth, then He is said
to have begun, that thou also mightest destroy this first birth
Greg, and be born in the second. Greg, Naz. We must therefore
™ ' 'consider who He was who was baptized, and by whom and
when: seeing He was pure, baptized by John, and at a time
when His miracles had begun, that we might thence derive
the lesson of purifying ourselves beforehand, and of embracing
humility, and of not beginning to preach until the maturity of
our spiritual and natural life. The first of these was said for
their sakes who are receiving baptism; for although the gift of
baptism brings remission, yet we must fear lest we return again
to our vomit. The second is pointed at those who exalt
themselves against the stewards of the mysteries, whom
they may excel in rank. The third was uttered for those who
trust in their youth, and imagine that any age is fit for promotion
and teaching. Jesus is cleansed, and dost thou despise purifi-
cation ? By John, and dost thou say ought against thy teacher.
At thirty years old, but dost thou in teaching precede thy
elders ? But the example of Daniel and the like are ready in
thy mouth, for every guilty person is ready with an answer.
But that is not the law of the Church which seldom hap-
pens, as neither does a single swallow make the spring.
Chrys. Or, He waited accomplishing the whole law until
that age which takes in every sin, that none might say that He
abrogated the law because He was not able to fulfil it.

VER. 23 — 38. ST. LUKE. 138

Greek Ex. For this reason also He came at thirty years to Severus.
be baptized, to shew that spiritual regeneration makes men
perfect as far as regards their spiritual life. Bede ; The thrice
ten years also which our Saviour had passed when He was
baptized might intimate also the mystery of our baptism,
because of the faith in the Trinity, and the obedience to the
Decalogue. Greg. Naz. Still must a child be baptized if Greg,
necessity demands it. For it is better to be insensibly sane- 40.
tified, than to pass from this life unsealed. But you will say,
Christ is baptized at thirty years old, and He was God, but
thou biddest us to hasten our baptism. In that thou saidst
God, the objection was doneaway: He needed no cleansing, nor
was any danger hanging over Him while He put ofFHis baptism.
But with thee it extends to no slight calamity, if thou passest
fi-om this life born in corruption, but not if thou hast put on
the robe of incorruption. And truly it is a blessed thing to
keep unsullied the clean robe of baptism, but it is better
at times to be slightly stained, than to be altogether devoid
of grace. Cyril; Although in truth Christ had no father Cyril,
according to the flesh, yet some fancied he had a father. f'pP'^'
Hence it follows, As tvas supposed the son of Joseph, lib. 1.
Ambrose ; Rightly as teas supposed^ since in reality He was
not, but was supposed to be so, because Mary who was
espoused to Joseph was His mother. But we might doubt
why the descent of Joseph is described rather than that of
Mary, (seeing that Mary brought forth Christ of the Holy Spirit,
while Joseph seemed tobeoutof the line of our Lord's descent,)
were we not informed of the custom of the Holy Scripture,
which always seeks the origin of the husband, and especially
in this case, since in Joseph's descent we also find that of Mary.
For Joseph being a just man took a wife really from his
own tribe and country, and so at the time of the taxing Joseph
went up from the family and country of David to be taxed with
Mary his wife. She who gives in the returns from the same family
and country, shews herself to be of that family and country.
Hence He goes on in the descent of Joseph, and adds. Who was
the son of Eli. But let us consider the fact, that St. Matthew
makes Jacob, who was the father of Joseph, to be son of
Nathan, but Luke says that Joseph (to whom Mary was

184 GOSPEL ACCORDING TO CHAP. HI,

espoused) was the son of Eli. How then could there be two
Greg, fathers, (namely, Eli and Jacob,) to one man. Greg. Naz.
jg ■ But some say that there is one succession from David to
Joseph, which each Evangelist relates under different names.
But this is absurd, since at the beginning of this genealogy,
two brothers come in Nathan and Salomon, from whom the
lines are carried in different ways. Euseb. Let us then
more carefully explain the meaning of the words themselves.
For if when Matthew affirmed Joseph to be the son of Jacob,
Luke had in like manner affirmed that Joseph was the son of
Eli, there would be some dispute. But seeing the case
is that Matthew gives his opinion, Luke repeats the com-
mon opinion of many, not his own, saying, as was supposed^
I do not think that there is any room for doubt. For since
there were among the Jews different opinions of the genealogy
of Christ, and yet all traced Him up to David because to
him the promises were made, while many affirmed that Christ
would come through Solomon and the other kings, some
shunned this opinion because of the many crimes related
of their kings, and because Jeremiah said of Jechonias
Jer. 22, that " a man should not rise of his seed to sit on the

30

throne of David." This last view Luke takes, though
conscious that Matthew gives the real truth of the genealogy.
This is the first reason. The next is a deeper one. For
Matthew when he began to write of the things before the
conception of Mary and the birth of Jesus in the flesh,
very fitly as in a history commences with the ancestry in the
flesh, and descending from thence deduces His generation from
those who went before. For when the Word of God became
flesh, He descended. But Luke hastens forward to the
regeneration which takes place in baptism, and then gives
another succession of families, and rising up from the
lowest to the highest, keeps out of sight those sinners of
whom Matthew makes mention, (because that he who is bom
again in God is separated from his guilty parents, being made
the son of God,) and relates those who have led a virtuous
life in the sight of God. For thus it was said to Abraham,
G«n.l6, Thou shall sel oul to Ihy fathers, not fathers in the flesh, but
*'*■ in God, on account of their likeness in virtue. To him there-

VER. 23 — 38. ST. LUKE. 135

fore who is bom in God he ascribes parents who are according
to God on account of this resemblance in character.

Aug. Or in another way; Matthew descends from David Aug.
through Salomon to Joseph : but Luke beginning from Eli, who Nov!ac
was in the line of our Saviour, ascends through the line of ^et.

. . Test.56.

Nathan the son of David, and joins the tribes of Eli and Joseph,
shewing that they are both of the same family, and thereby
that the Saviour was not only the Son of Joseph, but also
of Eh. For by the same reason by which the Saviour is
called the son of Joseph, he is also the son of Eli, and of all
the rest who are of the same tribe. Hence that which the
Apostle says. Of whom are the fathers, and from whom Rom. 9,
Clirist came according to the flesh. Aug. Or there occur three ^
jeasons, by one of which the Evangelist was led. For either Qusest.
one Evangelist has mentioned the father by whom Joseph waSqu.'a.*
begotten, but the other his maternal grandfather, or some one
of his ancestors. Or one of the fathers mentioned was the
natural father of Joseph, the other his father who had adopted
him. Or after the manner of the Jews, when a man has died
without children, the next of kin taking his wife ascribes to
his dead kinsman the son whom he has himself begotten.
Ambrose; For it is related that Matthas, who was descended
from Salomon, begat Jacob as his son, and died lea\'ing his wife
living, whom Melchi took unto him as wife, and from her Eli
was born. Again, Eli, when his brother Jacob died without
children, was joined to his brother's wife, and begot a son
Joseph, who according to law is called the son of Jacob, since
Eli raised up seed to his deceased brother, according to the Deut
order of the ancient law. Bede ; Or else, Jacob, taking the wife ^^' ^'
of his brother Eli who had died without children according to
the command of the law, begot Joseph, by natural parentage
his own son, but by the ordinance of the law the son of Eli. Aug. Aug.
It is most probable that Luke took the origin by adoption, g^^,?^'
as not being willing to say that Joseph, was begotten by him '»• c 3.
whose son he related him to be. For more easily is a man said
to be his son by whom he was adopted, than to be begotten
by him from whose flesh he was not born. But Matthew-
saying, " Abraham begatlsaac, and Isaac begat Jacob," and con-
tinuing in the word " begat," until at last he says, but " Jacob
begat Joseph," has sufficiently expressed that he has carried

136 GOSPEL ACCORDING TO CHAP. III.

through the succession of the fathers, to that father by wliom
Joseph was not adopted, but begotten. Although even sup-
posing tliat Luke should say that Joseph was begotten by Eli,
neither ought that word to perplex us. For it is not absurd
to say that a man has begotten not in the flesh but in love
the Son whom he has adopted. But rightly has Luke taken the
origin by adoption, for by adoption are we made the sons of
God, by belie\dng on the Son of God, but by His birth in the
flesh, the Son of God has rather for our sakes become the
Chrys. Son of man. Chrys. But because this part of the Gospel
31 in consists of a series of names, men think there is nothing
Ep. ad valuable to be derived therefrom. Lest then we should feel
this, let us try to examine every step. For from the mere
name we may extract an abundant treasure, for names are
indicative of many things. For they savour of the Divine
mercy and the offerings of thanks by women, who when they
Gloss, obtained sons gave a name significant of the gift. Gloss.
r m. g^ interpretation then Eli means, " My God," or " climbing,"
JVho was the son o/Matthat, i. e. " forgiving sins." Who uas
the son of Levi, i. e. " being added." Ambrose ; Luke rightly
thought, seeing that he could not embrace more of the sons of
Jacob, lest he should seem to be wandering from the line of
descent in a superfluous course, that the ancient names of
the Patriarchs though occurring in others far later, Joseph,
Judah, Simeon, and Levi, should not be omitted. For
we recognise in these four kinds of virtue; in Judah, the
mystery of our Lord's Passion prophesied by figure; in
Joseph, an example of chastity going before; in Simeon,
the punishment of injured modesty ; in Levi, the priestly
office. Hence it follows. Who was the son of Mekhi, i. e.
" my King." Who was the son of Janna, i. e. " a right
hand." Who was the son of Joseph, i. e. " growing up ;"
but this was a different Joseph. Who was the son of Matta-
thias, i. c. '* the gift of God," or " sometimes." WJio tvas the
son of Amos, i. e. " loading, or he loaded." Who was the son
of Naum, i. e. " help me." Who was the son of Matthat,
i. e. " desire." Who was the son of Maltathias, as above. Who
was the son of Simei, i. e. " obedient." }Vho was the son of
Joseph, i. e. " increase." Who was the son of Judah, i. e. " con-
fessing." Joanna, " the Lord, his grace," or " the gracious

\ER. -23 — 38. ST. LUKE. 137

Lord." Besa, " merciful." Zorobabel, " chief or master of
Babylon." Salathiel, " God my petition." Neri, " my
lanthern." Melchi^ " my kingdom." Addi, " strong or
violent." Cosam, " divining." Her^ " watching, or watch, or
of skins." Who was the son of Jesus, i.e." Saviour." EliezeVy
i. e. " God my helper." Joarim, i. e. " God exalting, or, is
exalting." Matthat, as above. Levi, as above. Simeon, i. e.
" He has heard the sadness, or the sign." Juda, as above.
Joseph, as above. Jonah, a dove, or wailing. Eliachim, i. e.
" the resurrection of God." Me/e/«', i. e. " his king." Menan,
4. e. " my bowels." Mattathias, i. e. " gift." Nathan,
i. e. " He gave, or, of giving." Ambrose; But by Nathan
we perceive expressed the dignity of Prophecy, that as
Christ Jesus alone fulfilled all things, in each of His ancestors
different kinds of virtue might precede Him. It follows, Who
was the son of David. Origen ; The Lord descending into
the world took upon Him the person of all sinners, and was
willing to be born of the stock of Solomon, (as Matthew
relates,) whose sins have been written down, and of the rest,
many of whom did evil in the sight of God. But when He
ascended, and is described as being born a second time in
baptism, (as Luke relates,) He is not born through Salomon,
but Nathan, who reproves the father for the death of Uriah,
and the birth of Solomon. Aug. But it must be confessed that Aug.
a prophet of this same name reproves David, that he mightj, ^ 26.
be thought to be the same man, whereas he was different.

Greg. Naz. From David upwards according to each Evan- Greg,
gelist there is an unbroken line of descent ; as it follows, Who^ * *"^*
was the son of Jesse. Gloss. David is interpreted, " with Gloss.
a mighty arm, strong in fight." Ohith, i. e. " slavery." Booz,^^^ *"^*
i. e. " strong." Salmon, i. e. " capable of feeling, or peace-
making." Naasson, i. e. " augiuy, or belonging to serpents."
Aminadab, " the people being willing." Aram, i. e.
" upright, or lofty." Esrom, i. e. " an arrow." Phares,
i. e. " division." Judah, i. e. " confessing." Who was the
son of Jacob, i. e. " supplanted." Isaac, i. e. " laughing
or joy." Abraham, i. e. " the father of many nations, or
the people."

CiiUYS. Matthew, who wrote as for the Jews, had no Chrys.
further object than to shcvv that Christ proceeded from Matt 1"

138 GOSPEL ACCORDING TO CHAI'. HI.

Abraham and David, for this was most grateful to the

Jews. Luke however, as speaking to all men in common,

carried his account beyond as far even as Adam. Hence

Gloss, it follows. Who was the son of Tliara. Gloss. Which

is interpreted, " finding out," or " wickedness." Nachor,

i. e. " the light rested." Sarug, i. e. " correction," or

" holding the reins," or " perfection." Ragan., i. e. " sick,"

or " feeding." Phares, i. e. " dividing," or " divided."

Heber, i. e. " passing over." Sala, i. e. " taking away."

CanaaHf i. e. " lamentation," or " their possession."

Bede; The name and generation of Cainan, according to

dierum the Hebrew reading, is found neither in Genesis, nor in the

verbis. Chronicles, but Arphaxad is stated to have begot Sala

his son, without any one intervening. Know then that

Luke borrowed this generation from the Septuagint, where it

is written, that Arphaxad at a hundred and thirty-five years

old begot Cainan, but he at a hundred and thirty years

begot Sala. It follows, Who was the son of Arphaxad.

Gloss. Gloss, i. e. " healing the laying waste." Sent, i. e. " a

" ' ^"P* name," or being " named." Who was the son of Noe, i. e.

" rest."

Ambrose ; The mention of just Noah ought not to be
omitted among our Lord's generations, that as our Lord
was bom the builder of His Church, He might seem to have
sent Noah beforehand, the author of His race, who had before
founded the Church under the type of an ark. Who was the
Gloss, son of Lantech. Gloss, i. e. " humility, or striking, or struck,
"b>«"Por humble." Who was the son of Mathusalem, i. e. " the
sending forth of death," or " he died," also " he asked."

Ambrose; His years are numbered beyond the deluge,
that since Christ is the only one whose life experiences no
age, in His ancestors also He might seem to have felt not
the deluge. Who was the son of Enoch. And here is a
manifest declaration of our Lord's piety and divinity, since
our Lord neither experienced death, and returned to heaven,
the founder of whose race was taken up into heaven. Whence
it is plain that Christ could not die, but was willing that His
death should profit us. And Enoch indeed was taken, that
his heart might not change by wickedness, but the Lord,
whom the wickedness of the world could not change, returned

VER. 23 — 38. ST. LUKE. 139

to that place whence He had come by the greatness of His own
nature. Bede; But rightly rising up from the baptized Son
of God to God the Father, he places Enoch in the seventy-
seventh step, who, having put off death, was translated
unto Paradise, that he might signify that those, who by the
grace of adoption of sons are bom again of water and the
Holy Spirit, are in the mean time (after the dissolution of the
body) to be received into eternal rest, for the number seventy,
because of the seventh of the sabbath, signifies the rest of those
who, the grace of God assisting them, have fulfilled the deca-
logue of the law. Gloss ; Enoch is interpreted " dedication."
Jared, i. e. descending or " holding together." Malaleleel,
i. e. " the praised of God," or " praising God." Cainariy as
above. Enos, i. e. " man," or " despairing," or" violent." Seth,
i. e. " placing," " settling," " he hath placed." Seth, the last
son of Adam, is not omitted, that as there were two gene-
rations of people, it might be signified under a figure that
Christ was to be reckoned rather in the last than the first.

It follows, JVho was the son of Adam. Gloss. Which is Gloss.
" man," or " of the earth," or " needy." Who was the so/j"^*'"P-
of God. Ambrose ; What could better agree than that
the holy generation should commence from the Son of
God, and be carried up even to the Son of God ; and
that he who was created should precede in a figure, in order
that he who was bom might follow in substance, so that he
who was made after the image of God might go before, for
whose sake the image of God was to descend. For Luke
thought that the origin of Christ should be referred to God,
because God is the true progenitor of Christ, or the Father
according to the true birth, or the Author of the mystical
gift according to baptism and regeneration, and therefore he
did not from the first begin to describe His generation, but not
till after he had unfolded His baptism, that both by nature
and by grace he might declare Him to be the Son of God.
But what more evident sign of His divine generation than
that when about to speak of it St. Luke introduces first the
Father, saying, Tltou art my beloved Son ?

Aug. He sufficiently declared by this that he called Aug.
not Joseph the son of Eli because he was begotten by Ev. lib!

ii. c. 3.

140 GOSPEL ACCORDING TO CHAP. III.

him, but rather because he was adopted by him, for he has
called also Adam himself son, since though made by God,
yet by grace (which he forfeited by sin) he was placed as a
son in paradise. Theophyl. For this reason he closes the
generations in God, that we may learn that those fathers who
intervene, Christ will raise up to God, and make them sons
of God, and that it might be believed also that the birth
of Christ was without seed ; as if he said, If thou believest
not that the second Adam was made without seed, you must
come to the first Adam, and you will find that he was made
Aug. by God without seed. Aug. Matthew indeed wished to
c. 4.*"^ set forth God descending to our mortality; accordingly at
the beginning of the Gospel he recounted the generations
from Abraham to the birth of Christ in a descending scale.
But Luke, not at the beginning, but after the baptism of
Christ, relates the generation not descending but ascending,
as if marking out rather the high priest in the expiation of
sins, of whom John bore testimony, saying. Behold, who taketh
away the sins of the world. But by ascending he comes to
God, to whom we are reconciled, being cleansed and ex-
piated. Ambrose ; Nor do the Evangelists seem so to differ
who have followed the old order, nor can you wonder if
from Abraham down to Christ there are more successions
according to Luke, fewer according to Matthew, since you
must admit the line to have been traced through different
persons. But it might be that some men have passed a very
long life, but the men of the next generation have died at
an early age, since we see how many old men live to see
their grandchildren, while others depart as soon as they
Aug. have sons bom to them. Aug. But most fitly with regard
Evrfib. ^ o'l'* baptized Lord does Luke reckon the generations
ii. qu. 6. through seventy-seven persons. For both the ascent to God
is expressed, to whom we are reconciled by the abolition of
sins, and by baptism is brought to man the remission of all
his sins, which are signified by that number. For eleven
times seven are seventy-seven. But by the tenth number is
meant perfect happiness. Hence it is plain that the going
beyond the tenth marks the sin of one through pride covet-
ing to have more. But this is said to be seven limes to

VER. 23 — 38. ST. LUKE. 141

signify that the transgression was caused by the moving of
man. For by the third number the immortal part of man is
represented, but by the fourth the body. But motion is not
expressed in numbers, as when we say, one, two, three ; but
when we say, once, twice, thrice. And so by seven times
eleven, is signified a transgression wrought by man's action.

CHAP. IV.

1. And Jesus being full of the Holy Ghost returned
from Jordan, and was led by the Spirit into the
wilderness,

2. Being forty days tempted of the devil. And in
those days he did eat nothing : and when they were
ended, he afterward hungered.

3. And the devil said unto him. If thou be the Son
of God, command this stone that it be made bread.

4. And Jesus answered him, saying, It is written.
That man shall not live by bread alone, but by every
word of God.

Theophyl. Christ is tempted after His baptism, shewing
us that after we are baptized, temptations await us. Hence
it is said, But Jesus being full of the Holy Spirit, Sfc. Cyril.
Gen. 6, Grod Said in times past, My Spirit shall not always abide
3.Vulg. j*^ men, for that they are flesh. But now that we have
been enriched with the gift of regeneration by water and the
Spirit, we are become partakers of the Divine nature by par-
ticipation of the Holy Spirit. But the first-bom among
many brethren first received the Spirit, who Himself also is
the giver of the Spirit, that we through Him might also
receive the grace of the Holy Spirit. Origen; When there-
fore you read that Jesus was full of the Holy Spirit, and
it is written in the Acts concerning the Apostles, that they
were filled with the Holy Spirit, you must not suppose that
the Apostles were equal to the Saviour. For as if you
should say, These vessels are full of ivine or oil, you would
not thereby affirm them to be equally full, so Jesus

VER. 1 — 4. GOSPEL ACCORDING TO ST. LUKE. " 143

and Paul were full of the Holy Spirit, but Paul's vessel
was far less than that of Jesus, and yet each was filled ac-
cording to its own measure. Having then received baptism,
the Saviour, being full of the Holy Spirit, which came upon
Him from heaven in the form of a dove, was led by the
Spirit, because, as many as are led hy the Spirit, they areKom. 8,
the sons of God, but He was above all, especially the Son of
God- Bede ; That there might be no doubt by what Spirit
He was led, while the other Evangelists say, into the wilder-
ness, Luke has purposely added. And he uas led by the
Spirit into the wilderness for forty days. That no unclean
spirit should be thought to have prevailed against Him, who
being full of the Holy Spirit did whatever He wished.
Greek Ex. But if we order our lives according to our ownSeverus.
will, how was He led about unwillingly? Those words
then, He was led by the Spirit, have some meaning of this
kind : He led of His own accord that kind of life, that He
might present an opportunity to the tempter. Basil; For
not by word provoking the enemy, but by His actions rousing
him, He seeks the wilderness. For the devil delights in
the wilderness, he is not wont to go into the cities, the
harmony of the citizens troubles him.

Ambrose ; He was led therefore into the wilderness, to the
intent that He might provoke the devil, for if the one had
not contended, the other it seems had not conquered. In a
mystery, it was to deliver that Adam from exile who was cast
out of Paradise into the wilderness. By way of example, it
was to shew us that the devil envies us, whenever we strive
after better things; and that then we must use caution,
lest the weakness of our minds should lose us the grace of
the mystery. Hence it follows: And he tvas tempted of the
devil. Cyril; Behold, He is among the wrestlers, who as
God awards the prizes. He is among the crowned, who
crowns the heads of the saints. Greg. Our enemy was Greg,
however unable to shake the purpose of the Mediator between jup,
God and men. For He condescended to be tempted out-J°*'2.
wardly, yet so that H is soul inwardly, resting in its divinity,
remained unshaken. Origen; But Jesus is tempted by the
devil forty days, and what the temptations were we know not.
They were perhaps omitted, as being greater than could be

144 GOSPEL ACCORDING TO CHAP. IV.

committed to writing. Basil; Or, the Lord remained for
forty days untempted, for the devil knew that lie fasted,
yet hungered not, and dared not therefore approach Him.
Hence it follows: And he eat nothing in those days. lie
fasted indeed, to shew that He who would gird Himself for
struggles against temptation must be temperate and
sober. Ambrose ; There are three things which united
together conduce to the salvation of man ; The Sacrament,
The Wilderness, Fasting. No one who has not rightly con-
tended receives a crown, but no one is admitted to the
contest of virtue, except first being washed from the stains of
all his sins, he is consecrated with the gift of heavenly grace.
Greg. Greg. Naz. He fasted in truth forty days, eating nothing.
* (For He was God.) But we regulate our fasting according
to our strength, although the zeal of some persuades them to
Basil, fast beyond what they are able. Basil ; But we must not how-
C^Dst ^^'^^ ^*^ "^^ *^^ flesh, that through want of food our strength
Mon. should waste away, nor that by excess of mortification our
understandings wax dull and heavy. Our Lord therefore once
performed this work, but during this whole succeeding time
He governed His body with due order, and so in like manner
Cbry8. did Moses and Elias. Chrys. But very wisely, He exceeded
13? hi ^^^ their number of days, lest indeed He should be thought
Matt, to have come in appearance only, and not to have really
received the flesh, or lest the flesh should seem to be some-
thing beyond human nature.

Ambrose ; But mark the mystical number of days. For
you remember that for forty days the waters of the deep
were poured forth, and by sanctifying a fast of that
number of days, He brings before us the returning mercies of
a calmer sky. By a fast of so many days also, Moses earned
for himself the understanding of the law. Our fathers being
for so many days settled in the wilderness, obtained the food
Aug. of Angels. Aug. Now that number is a sacrament of our time
Ev^Hb ^^^ labour, in which under Christ's discipline we contend
ii. c. 4. against the devil, for it signifies our temporal life. For
the periods of years run in courses of four, but forty con-
tains four tens. Again, those ten are completed by the
number one successively advancing on to four more. Tliis
plainly shews that the fast of forty days, i. e. the humiliation

VEIL 1 — 4. ST. LUKE. 145

of the soul, the Law and the Prophets have consecrated
by Moses and Elias, the Gospel by the fast of our Lord
Himself.

Basil; But because not to suffer hunger is above the Basil,
nature of man, our Lord took upon Himself the feeling of" ' ®"P-
hunger, and submitted Himself as it pleased Him to human
nature, both to do and to suffer those things which were His
own. Hence it follows : And those days being ended, he icas
a hungered. Not forced to that necessity which overpowers
nature, but as if provoking the devil to the conflict. For
the devil, knowing that wherever hunger is there is
weakness, sets about to tempt Him, and as the deviser
or inventer of temptations, Christ permitting him tries
to persuade Him to satisfy His appetite with the stones.
As it follows; But the devil said unto him, If thou art
the Son of God, command these stones that they he made
bread. Ambrose; There are three especial weapons
which we are taught the devil is wont to arm himself
with, that he may wound the soul of man. One is of the
appetite, another of boasting, the third ambition. He began
with that wherewith he had already conquered, namely,
Adam. Let us then beware of the appetite, let us beware of
luxmy, for it is a weapon of the devil. But what mean his
words, If thou art the Son of God, unless he had known
that the Son would come, but supposed Him not to have come
from the weakness of His body. He first endeavours to find
Him out, then to tempt Him. He professes to trust Him as
God, then tries to deceive Him as man. Origen; When
a father is asked by his son for bread, he does not give
him a stone for bread, but the devil like a crafty and deceitful
foe gives stones for bread. Basil ; He tried to persuade Basil.
Christ to satisfy His appetite with stones, i. e. to shift his "^' ^P*
desire from the natural food to that which was beyond nature
or unnatural. Origen ; 1 suppose also that even now at this
very time the devil shews a stone to men that he may tempt
them to speak, saying to them, Command this stone to be made
bread. If thou seest the heretics devouring their lying
doctrines as if they were bread, know that their teaching is
a stone which the devil shews them.

Basil; But Christ while He vanquishes temptation, ba- Basil.

VOL. III. L "^> ""P-

146 GOSPEL ACCORDING TO CHAP. IV.

nishes not hunger from our nature, as though that were the
cause of evils, (which is rather the preservative of life, but con-
fining nature within its proper bounds, shews of what kind its
nourishment is, as follows; A7id Jesus answered him, saying.
It is written, Man shall not live by bread alone. Theophyl.
As if He said, Not by bread alone is human nature sustained,
but the word of God is sufficient to support the whole nature
of man. Such was the food of the Israelites when they
f^°f' gathered manna during the space of forty years, and when
Numb, they delighted in the taking of quails. By the Divine counsel
IV^^" Elias had the crows to entertain him; Elisha fed his com-

1 ivings '

i7,6. panions on the herbs of the field. Cyril; Or, our earthly

4 44°^^ body is nourished by earthly food, but the reasonable soul

is strengthened by the Divine Word, to the right ordering

Greg, of the spirit. Greg. Naz. For the body nourishes not

Mor. X. our immaterial nature. Greg. Nyss. Virtue then is not

^24. sustained by bread, nor by flesh does the soul keep itself in

Eccles. health and vigour, but by other banquets than these is the

™" ^' heavenly life fostered, and increased. The nourishment of

the good man is chastity, his bread, wisdom, his herbs, justice,

tw^f»*<J»fi his drink, freedom from passion, his delight, to be rightly wise.

quasi ex AMBROSE; You see then what kind of anns He uses to defend

man against the assaults of spiritual wickedness, and the

allurements of the appetite. He does not exert His power

as God, (for how had that profited me,) but as man He

summons to Himself a common aid, that while intent upon

the food of divine reading He may neglect the hunger of

the body, and gain the nourishment of the word. For he who

seeks after the word cannot feel the want of earthly bread;

for divine things doubtless make up for the loss of human.

At the same time by saying, Man lives not by bread alone.

He shews that man was tempted, that is, our flesh which He

assumed, not His own divinity.

5. And the devil, taking him up into a high moun-
tain, shewed unto him all the kingdoms of the world
in a moment of time.

6. And the devil said unto him. All this power
will I give thee, and the glory of them: for that is

VEK. 5 — 8. ST. LUKE. 147

delivered unto me ; and to whomsoever I will I give
it.

7. If thou therefore wilt worship me, all shall be
thine.

8. And Jesus answered and said unto him. Get
thee behind me, Satan : for it is written. Thou shalt
worship the Lord thy God, and him only shalt thou
serve.

Theophyl. The enemy had first assailed Christ by the
temptation of the appetite, as also he did Adam. He next
tempts Him with the desire of gain or covetousness, shewing
Him all the kingdoms of the world. Hence it follows, And
the devil takmghim up. Greg. What marvel that He permitted Greg.
Himself to be led by the devil into the mountains, who evenjjj g^'
endured to be crucified in His own body? Theophyl. But
how did the devil shew Him all the kingdoms of the world ?
Some say that he presented them to Him in imagination,
but I hold that he brought them before Him in visible fonn
and appearance. Titus Bos. Or, the devil described the
world in language, and as he thought brought it vividly before
our Lord's mind as though it were a certain house. Ambrose;
Truly in a moment of time, the kingdoms of this world are
described. For here it is not so much the rapid glance of sight
which is signified as is declared the frailty of mortal power.
For in a moment all this passes by, and oftentimes the
glory of this world has vanished before it has arrived. It follows,
And he said unto him, I will give thee all this power.
Titus; He lied in two respects. For he neither had to give, Titus,
nor could he give that which he had not; he gains possession °°° '^''•
of nothing, but is an enemy reduced to fight. Ambrose ; For Rom.
it is elsewhere said, that all power is from God. Therefore ^^' ^*
from God's hands comes the disposal of power, the lust of
power is from the evil one ; power is not itself evil, but he
who evilly uses it. WTiat then; is it good to exercise
power, to desire honour } Good if it is bestowed upon us,
not if it is seized. We must distinguish however in this
good itself. There is one good use of the world, another of

l2

U-S GOSPEL ACCORDING TO CHAP. IV

perfect virtue. It is good to seek God; it is a good thing
that the desire of becoming acquainted with God should be
hindered by no worldly business. But if he who seeks God, is
from the weakness of the flesh, and the narrowness of his mind,
often tempted, how much more is he exposed who seeks the
world .? We are taught then to despise ambition, because it is
subject to the power of the devil. But honour abroad is followed
by danger at home, and in order to rule others a man is first
their servant, and prostrates himself in obedience that he may
be rewarded with honours, and the higher he aspires the lower
he bends with feigned humility; whence he adds, If thou wilt
fall down and worship me. Cyril; And dost thou, whose lot
is the unquenchable fire, promise to the Lord of all that
which is His own? Didst thou think to have Him for thy
worshipper, from dread of whom the whole creation trembles.?
Origen ; Or, to view the whole in another light. Two kings
are earnestly contending for a kingdom; Tlie king of sin who
reigneth over sinners, that is, the devil ; The king of righte-
ousness who ruleth the righteous, that is, Christ. The devil,
knowing that Christ had come to take away his kingdom, shews
Him all the kingdoms of the world; not the kingdoms of the
Persians and of the Medes, but his own kingdom whereby
he reigned in the world, whereby some are under the dominion
of fornication, others of covetousness. And he shews Him
them in a moment of time, that is, in the present course
of time, which is but a moment in comparison of eternity.
For the Saviour needed not to be shewn for any longer
time the affairs of this world, but as soon as He turned His
eyes to look. He beheld sins reigning, and men made
slaves to vice. The devil therefore says unto Him, Camest
Thou to contend with me for dominion ? Worship me, and
behold I give Thee the kingdom 1 hold. Now the Lord
would indeed reign, but being Righteousness itself, would
reign without sin ; and would have all nations subject to Him,
that they might obey the truth, but would not so reign over
others as that He Himself should be subject to the devil.
Hence it follows, And Jesus answering said unto him. It is
written, Thou shall worship the Lord thy Qod. Bede; The
devil saying to our Saviour, If thou will fall down and wor-
ship me, receives answer that he himself ought rather to

VER. 9 — 13. ST. LUKE. 149

worship Christ as his Lord and God. Cyril; But how comes Cyril.
it that the Son (if as the heretics say a created being) 32
is worshipped? What charge can be brought against those
who served the creature and not the Creator, if the Son (ac-
cording to them a created being) we are to worship as God?
Origen; Or else, All these, he says, I would have subject
to me, that they might worship the Lord God, and serve Him
alone. But dost thou wish sin to begin from Me, which I came
hither to destroy? Cyril; This command touched him to
the quick ; for before Christ's coming he was every where
worshipped. But the law of God casting him down from his
usurped dominion, establishes the worship of Him alone who is
really God. Bede; But some one may ask how this in-
junction agrees with the word of the Apostle, which
says, Beloved, serve one another. In the Greek, hvXsla Gal. 5,
signifies a common service, (i. e. given either to God or '^'
man,) according to which we are bid to serve one another ;
but Xargsia. is the service due to the worship of the Deity,
with which we are bid to serve God alone.

9. And he brought him to Jerusalem, and set him
on a pinnacle of the temple, and said unto him. If
thou be the Son of God, cast thyself down from
hence :

10. For it is written. He shall give his angels
charge over thee, to keep thee :

11. And in their hands they shall bear thee up,
lest at any time thou dash thy foot against a stone.

12. And Jesus answering said unto him. It is said.
Thou shalt not tempt the Lord thy God.

13. And when the devil had ended all the tempt-
ation, he departed from him for a season.

Ambrose; The next weapon he uses is that of boasting,
which always causes the offender to fall down; for they who
love to boast of the glory of their virtue descend from the

150 GOSPEL ACCORDING TO CHAP. IV

stand and vantage ground of their good deeds. Hence it is
said, And he led him to Jerusalem.

Origen; He followed evidently as a wrestler, gladly
setting out to meet the temptation, and saying, as it were,
Lead me where you will, and you will find me the stronger
in every thing. Ambrose; It is the fate of boasting, that
while a man thinks he is climbing higher, he is by his pre-
tension to lofty deeds brought low. Hence it follows. And
he said unto him, If thou art the Sou of God, throw thyself
Athan. down. Athan. The devil entered not into a contest with
" God, (for he durst not, and therefore said, //" thou art the
Son of God,) but he contended with man whom once he had
power to deceive. Ambrose ; That is truly the devil's
language, which seeks to cast down the soul of man from the
high ground of its good deeds, while he shews at the same
time both his weakness and malice, for he can injure no one
that does not first cast himself down. For he who forsaking
heavenly things pursues earthly, rushes as it were wilfully
down the self-sought precipice of a falling life. As soon
then as the devil perceived his dart blunted, he who had
subdued all men to his own power, began to think he had
to deal with more than man. But Satan transforms himself
into an angel of light, and often from the Holy Scriptures
weaves his mesh for the faithful : hence it follows. It is
written, He shall give, ^c. Origen ; Whence knowest
thou, Satan, that those things are written ? Hast thou read the
Prophets, or the oracles of God } Thou hast read them
indeed, but not that thyself mightest be the better for the
2 Cor. reading, but that from the mere letter thou mightest slay them
3> 6. who are friends to the letter. Thou knowest that if thou wert
to speak from His other books, thou wouldest not deceive.
Ambrose; Let not the heretic entrap thee by bringing ex-
amples from the Scriptures. The devil makes use of the testi-
mony of the Scriptures not to teach but to deceive. Origen;
But mark how wily he is even in this testimony. For he would
fain throw a slur upon the glory of the Saviour, as though He
needed the assistance of angels, and would stumble were He not
supported by their hands. But this was said not of Christ,
but of the saints generally ; He needs not the aid of angels,
Who is greater than angels. But let this teach thee, Satan,

VER. 9 — 13. ST. LUKE. 151

that the angels would stumble did not God sustain them ;
and thou stumblest, because thou reftisest to believe in Jesus
Christ the Son of God. But why art tliou silent as to what
follows, Tfiou shalt walk upon the asp and the basilisk,P^-^^y
except that thou art the basilisk, thou art the dragon and
the lion? Ambrose ; But the Lord, to prevent the thought
that those things which had been prophesied of Him were
fulfilled according to the devil's will, and not by the
authority of His own divine power, again so foils his
cunning, that he who had alleged the testimony of Scripture,
should by Scripture himself be overthrown. Hence it follows,
And Jesus answering said, It is said, Thou shalt not tempt
the Lord thy God. Chrys. For it is of the devil to cast
one's self into dangers, and try whether God will rescue us.
Cyril; God gives not help to those who tempt Him, but to
those who believe on Him. Christ therefore did not shew
His miracles to them that tempted Him, but said to them,
An evil generation seeketh a sign, and no sign shall he given Mat. 12,
to them. Chrys. But mark how the Lord, instead of being' '
troubled, condescends to dispute from the Scriptures with the
wicked one, that thou, as far as thou art able, mightest be-
come like Christ. The devil knew the arms of Christ,
beneath which he sunk. Christ took him captive by meekness.
He overcame him by humility. Do thou also, when thou seest
a man who has become a devil coming to meet thee, subdue
him in like manner. Teach thy soul to conform its words to
those of Christ. For as a Roman judge, who on the bench
refuses to hear the reply of one who knows not how to speak
as he does ; so also Christ, except thou speakest after His
manner, will neither hear thee nor protect thee. Greg. Nyss. Greg.
In lawful contests the battle is terminated either when the ^^^'
adversary surrenders of his own accord to the conqueror, or
is defeated in three falls, according to the rules of the art of
fighting. Hence it follows, And all the temjjtation being
completed, SfC. Ambrose ; He would not have said that all
the temptation was ended, had there not been in the three
temptations which have been described the materials for
every crime ; for the causes of temptations are the causes of
desire, namely, the delight of the flesh, the pomp of vain-glory,
greediness of power. Athan. The enemy came to Him as non occ

152 GOSPEL ACCORDING TO CHAP. IV.

man, but not finding in Him the marks of his ancient seed,
he departed. Ambrose; You see then that the devil is not
obstinate on the field, is wont to give way to true virtue ;
and if he ceases not to hate, he yet dreads to advance, for so he
escapes a more frequent defeat. As soon then as he heard
the name of God, he retired (it is said) for a season, for after-
wards he comes not to tempt, but to fight openly. Theophyl.
Or, having tempted Him in the desert with pleasure, he
retires from Him until the crucifixion, when he was about
Max. to tempt Him with sorrow. Maximus; Or the devil had
piet. ex. prompted Christ in the desert to prefer the things of the
J 2. world to the love of God. The Lord commanded him
to leave Him, (which itself was a mark of Divine love.) It
was afterwards then enough to make Christ appear the false
advocate of love to His neighbours, and therefore while He
was teaching the paths of life, the devil stirred up the Gentiles
and Pharisees to lay traps for Him that He might be brought to
hate them. But the Lord, from the feeling of love which He
had towards them, exhorted, reproved, ceased not to bestow
mercy upon them.
Aug.de Aug. The whole of this narrative Matthew relates in a
con. Ev. similar manner, but not in the same order. It is uncertain
c. 6. therefore which took place first, whether the kingdoms of
the earth were first shewn unto Him, and He w as afterwards
taken up to the pinnacle of the temple ; or whether this came
first, and the other afterwards. It matters little however
which, as long as it is clear that they all took place.
Max. Maximus; But the reason why one Evangelist places
ut sup. ^j^jg event first, and another that, is because vain-glory and
covetousness give birth in turn to one another. Origen ;
But John, who had commenced his Gospel from God, saying,
In the beginning was the Word, did not describe the tempt-
ation of the Lord, because God can not be tempted, of whom
he wrote. But because in the Gospels of Matthew and Luke
the human generations are given, and in Mark it is man who
is tempted, therefore Matthew, Luke, and Mark have de-
scribed the temptation of the Lord.

14. And Jesus returned in the power of the Spirit

VER. 14 21. ST. LUKE. 153

into Galilee : and there went out a fame of him
through all the region round about.

15. And he taught in their synagogues, being
glorified of all.

16. And he came to Nazareth, where he had been
brought up : and, as his custom was, he went into
the synagogue on the sabbath day, and stood up for
to read.

17. And there was delivered unto him the book
of the prophet Esaias. And when he had opened
the book, he found the place where it was written,

1 8. The Spirit of the Lord is upon me, because he
hath anointed me to preach the Gospel to the poor :
he hath sent me to heal the brokenhearted, to
preach deliverance to the captives, and recovering
of sight to the blind, to set at liberty them that are
bruised,

19. To preach the acceptable year of the Lord.

20. And he closed the book, and he gave it again
to the minister, and sat down. And the eyes of all
them that were in the synagogue were fastened on
him.

21. And he began to say unto them. This day is
this Scripture fulfilled in your ears.

Origen ; The Lord having overcome the tempter, power
was added to Him, i. e. as far as regards the manifestation of
it. Hence it is said, And Jesus returned in the power of
the Spirit. Bede ; By the power of the Spirit he means
shewing forth of miracles. Cyril; Now He performed
miracles not from any external power, and fi*om having as it
were the acquired grace of the Holy Spirit, as other saints,
but rather as being by nature the Son of God, and partaking of
all things which are the Father's, He exercises as by His own
power and operation that grace which is of the Holy Spirit.
But it was right that from that time He should become
known, and that the mystery of His humanity should shine forth

154 GOSPEL ACCORDING TO CHAl'. IV.

among those who were of the seed of Israel. It therefore
follows, And his fame went out. Bede ; And beeause
wisdom belongs to teaching, but power to works, both are
joined here, as it follows, And he taught in the synagogue.

Synagogue, w^hich is a Greek word, is rendered in Latin
congregatio. By this name then the Jews were accustomed
to call not only the gathering together of people, but also
the house where they met together to hear the word of
God; as we call by the name of Church, both the place and
the company of the faithful. But there is this difference
between the synagogue which is called congregation, and the
Church which is interpreted convocation, that flocks and
cattle, and any thing else can be gathered together in one,
but only rational beings can be called together. Accordingly
the Apostolical doctors thought right to call a people
which was distinguished by the superior dignity of a
new grace rather by the name of Church, than Synagogue.
But rightly also was the fact of His being magnified by
those present proved, by actual evidence of word and deed,
as it follows, And he was magnified by all. Origen; But
you must not think that they only were happy, and that
you are deprived of Christ's teaching. For now also
throughout the world He teaches through His instruments,
and is now more glorified by all men, than at that time
when those only in one province were gathered together.

Cyril; He communicates the knowledge of Himself to
those among whom He was brought up according to the
flesh. As it follows, And he came to Nazareth. Theophyl.
That He might teach us to benefit and instruct first our
brethren, then to extend our kindness to the rest of our friends.
Bede ; They flocked together on the Sabbath day in the
synagogues, that, resting from all worldly occupations, they
might set themselves down with a quiet mind to meditate on
the precepts of the Law. Hence it follows. And he entered
aJi was his custom on the Sabbath day into the synagogue.
Ambrose ; The Lord in every thing so humbled Himself to
obedience, that He did not despise even the office of a reader,
as it follows. And he rose up to read, and there was delivered
unto him the book, 8fc. He received the book indeed, that He
might shew Himself to be the same who spoke in the Prophets,

VER. 14 — 21. ST. LUKE. 156

and that He might stop the blasphemies of the wicked, who
say that there is one God of the Old Testament, another of
the New ; or who say that Christ had His beginning from a
virgin. For how did He begin from a virgin, who spoke
before that virgin was ?

Origen ; He opens not the book by chance, and finds
a chapter containing a prophecy of Himself, but by the
providence of God. Hence it follows, And when he kadis. 6i,
opened the book, he found the place, 8fc. Athan. He^^^^^j,
says this to explain to us the cause of the revelation made Orat. 2.

"' *^ cont.

to the world, and of His taking upon Him the human nature. Arian.
For as the Son, though He is the giver of the Spirit, does
not reiuse to confess as man that by the Spirit He casts
out devils, so, inasmuch as He was made man. He does not
refuse to say. The Spirit of the Lord is upon me.

Cyril; In like manner we confess Him to have been
anointed, inasmuch as He took upon Him our flesh, as it
follows, Because he hath anointed me. For the Divine
nature is not anointed, but that which is cognate to us. So
also when He says that He was sent, we must suppose Him
speaking of His human nature. For it follows. He hath
sent me to preach the gospel to the poor. Ambrose ; You
see the Trinity coeternal and perfect. The Scripture speaks
of Jesus as perfect God and perfect man. It speaks of the
Father, and the Holy Spirit, who was shewn to be a cooperator,
when in a bodily form as a dove He descended upon Christ.
Origen ; By the poor He means the Gentile nations, for they
were poor, possessing nothing at all, having neither God,
nor Law, nor Prophets, nor justice, and the other virtues.
Ambrose ; Or, He is anointed all over with spiritual oil, and
heavenly virtue, that He might enrich the poverty of man's
condition with the everlasting treasure of His resurrection.
Bede ; He is sent also to preach the Gospel to the poor,
saying, Blessed are the poor, for yours is the kingdom of
heaven. Cyril; For perhaps to the poor in spirit He declares
in these words, that among all the gifts which are obtained
through Christ, upon them was bestowed a free gift. It
follows. To heal the broken hearted. He calls those broken
hearted, who are weak, of an infirm mind, and unable to
resist the assaults of the passions, and to them He promises

136 GOSPEL ACCORDING TO CHAP. IV.

Basil, a healing remedy. Basil; Or, He came to heal the broken

■ hearted, i. e. to afford a remedy to those that have their

heart broken by Satan through sin, because beyond all other

things sin lays prostrate the human heart. Bede ; Or, because

Ps. 51, it is written, A broken and a contrite heart God will not

despise. He says therefore, that He is sent to heal the broken

Ps. 147, hearted, as it is written, Who heals the broken hearted.

It follows. And to preach deliverance to the captives.
Chrys. Chrys. The word captivity has many meanings. There is
126. a good captivity, which St. Paul speaks of when he says,
2 Cor. Bringing into captivity every thought to the obedience of
Christ. There is a bad captivity also, of which it is said,
2 Tim. Leading captive silly tcomen laden with sins. There is a
captivity present to the senses, that is by our bodily enemies.
But the worst captivity is that of the mind, of which he here
speaks. For sin exercises the worst of all tyrannies, command-
ing to do evil, and destroying them that obey it. From this
prison of the soul Christ lets us free. Theophyl. But these
things may be understood also of the dead, who being taken
captive have been loosed from the dominion of hell by the
resurrection of Christ. It follows. And recovering of sight to
the blind. Cyril ; For the darkness which the Devil has spread
over the human heart, Christ the Sun of Righteousness has
1 Thess. removed, making men, as the Apostle says, children not of
' * nightanddarkness,butof lightandthe day. For they who one
time wandered have discovered the path of the righteous. It
follows. To set at liberty them that are bruised. Origen ;
For what had been so shattered and dashed about as man, who
was set at liberty by Jesus and healed.? Bede; Or, to set at
liberty them that are bruised; i. e. to relieve those who had
been heavy laden with the intolerable burden of the Law.

Origen; But all these things were mentioned first, in order
that after the recovery of sight from blindness, after deliverance
from captivity, after being healed of divers wounds, we might
come to the acceptable year of the Lord. As it follows. To
preach the acceptable year of the I^ord. Some say that, accord-
ing to the simple meaning of the word, the Saviour preached
the Gospel throughout Juda3a in one year, and that this is what
is meant by preaching the acceptable year of the Lord. Or, the
acceptable year of the Lord is the whole time of the Church,

VER. 14 — 21. ST. LUKE. 157

during which while present in the body, it is absent from
the Lord. Bede ; For not only was that year acceptable
in which our Lord preached, but that also in which the
Apostle preaches, saying. Behold, now is the accepted time. 2 Cor.
After the acceptable year of the Lord, he adds, And the '
day of retribution %• that is, the final retribution, when the
Lord shall give to every one according to his work. Ambrose;
Or, by the acceptable year of the Lord, he means this
day extended through endless ages, which knows of no return
to a world of labour, and grants to men everlasting reward
and rest. It follows. And he closed the hook, and he gave it
again. Bede; He read the book to those who were present
to hear Him, but having read it. He returned it to the minister;
for while He was in the world He spoke openly, teaching in the
synagogues and in the temple; but about to return to heaven.
He committed the office of preaching the Gospel to those who
from the beginning were eye-witnesses and ministers of the
word. He read standing, because while explaining those Scrip-
tures which were written of Him, He condescended to work in
the flesh ; but having returned the book, He sits down, because
He restored Himself to the throne of heavenly rest. For standing
is the part of the workman, but sitting of one who is resting
or judging. So also let the preacher of the word rise up and
read and work and preach, and sit down, i. e. wait for the
reward of rest. But He opens the book and reads, because
sending the Spirit, He taught His Church all truth ; having
shut the book, He returned it to the minister, because all
things were not to be said unto all, but He committed the word
to the teacher to be dispensed according to the capacity of the
hearers. It follows. And the eyes of all in the synagogue were
fastened on him. Origen ; And now also if we will, our eyes
can look upon the Saviour. For when you direct your whole
heart to wisdom, truth, and the contemplation of the only -be-
gotten Son of God, your eyes behold .Tesus. Cyril ; But then
He turned the eyes of all men upon Him, wondering how He
knew the writing which He had never learnt. But since it was
the custom of the Jews to say that the prophecies spoken of
Christ are completed either in certain of their chiefs, i. e. their

• These words are quoted from the the N. T. versions. 229**. Arm. Ar. rom.
LXX, and are to be found in several of Sax. Vulg. Ital. (exc. Cant.) Griesb.

158 GOSPEL ACCORDING TO CHAP. IV.

kings, or in some of their lioly prophets, the Lord made this an-
nouncement; as it follows, But he began to say unto them that
this Scripture is fulfilled. Bede ; Because, in fact, as that
Scripture had foretold, the Lord was both doing great things,
and preaching greater.

22. And all bare him witness, and wondered at
the gracious words which proceeded out of his mouth.
And they said. Is not this Joseph's son ?

23. And he said unto them. Ye will surely say unto
me this proverb. Physician, heal thyself: whatsoever
we have heard done in Capernaum, do also here in
thy country.

24. And he said. Verily I say unto you. No pro-
phet is accepted in his own country.

25. But I tell you of a truth, many widows were
in Israel in the days of Elias, when the heaven was
shut up three years and six months, when great fa-
mine was throughout all the land ;

26. But unto none of them was Elias sent, save
unto Sarepta, a city of Sidon, unto a woman that was
a widow.

27. And many lepers were in Israel in the time of
Eliseus the prophet ; and none of them was cleansed,
saving Naaman the Syrian.

Chrys. Chrys. When our Lord came to Nazareth, He refrains

48. in from miracles, lest He should provoke the people to

Matt, greater malice. But He sets before them His teaching no

less wonderful than His miracles. For there was a certain

ineffable grace in our Saviour's words which softened the

hearts of the hearers. Hence it is said, And they all bare

him witness. Bede; They bare Him witness that it was

truly He, as He had said, of whom the prophet had spoken.

Chrys. Chrys. But foolish men though wondering at the power of

I sup. pj.g ^rords little esteemed Him because of His reputed father.

Hence it follows. And they said, Is not this the son of Joseph?

VER. 22 — 27. ST. LUKE. 189

Cyril; But what prevents Him from filling men with awe,
though He were the Son as was supposed of Joseph ? Do
you not see the divine miracles, Satan already prostrate, men
released from their sickness ? Chrys. For though after a long Chrys.
time and when He had begun to shew forth His miracles. He" * *"P'
came to them; they did not receive Him, but again were
inflamed with envy. Hence it follows. And he said unto them.
Ye will surely say unto me this proverb, Physician, heal
thyself. Cyril; It was a common proverb among the Hebrews,
invented as a reproach, for men used to cry out against in-
firm physicians. Physician, heal thyself. Gloss. It was as Gloss,
if they said, We have heaid that you perforaied many cures in "'
Caperaaum; cure also thyself, i. e. Do likewise in your own
city, where you were nourished and brought up. Aug. But Aug.
since St. Luke mentions that great things had been already done gy {-b''
by Him, which he knows he had not yet related, what is more "• 42.
evident than that he knowingly anticipated the relation of them.
For he had not proceeded so far beyond our Lord's baptism
as that he should be supposed to have forgotten that he had
not yet related any of those things which were done in Caper-
naum. Ambrose; But the Saviour purposely excuses Him-
self for not working miracles in His own country, that no one
might suppose that love of country is a thing to be lightly
esteemed by us. For it follows. But he says, Verily I say
unto you, that no prophet is acceptedin hisown country. Cyril;
As if He says. You wish me to work many miracles among you, in
whose country I have been brought up,but I am aware of a very
common failing in the minds of many. To a certain extent it
always happens, that even the very best things are despised
when they fall to a man's lot, not scantily, but ever at
his will. So it happens also with respect to men. For a
friend who is ever at hand, does not meet with the respect
due to him. Bede ; Now that Christ is called a Prophet in
the Scriptures, Moses bears witness, saying, God shall raise Deut.
up a Prophet unto you from among your brethren. Ambrose ; ^^' ^^'
But this is given for an example, that in vain can you expect
the aid of Divine mercy, if you grudge to others the fruits of
their virtue. The Lord despises the envious, and withdraws
the miracles of His power from them that are jealous of
His divine blessings in others. For our Lord's Incarnation

160 GOSPEL ACCORDING TO CHAP. IV.

is an evidence of His divinity, and His invisible tilings arc
proved to us by those which are visible. See then what evils
envy produces. For envy a country is deemed unworthy of
the works of its citizen, which was worthy of the concep-
tion of the Son of God.

Origen ; As far as Luke's narrative is concerned, our Lord
is not yet said to have worked any miracle in Capernaum.
For before He came to Capernaum, He is said to have lived
at Nazareth. I cannot but think therefore that in these words,
" whatsoever we have heard done in Capernaum," there lies
a mystery concealed, and that Nazareth is a type of the Jews,
Capernaum of the Gentiles. For the time will come when
the people of Israel shall say, " The things which thou hast
shewn to the whole world, shew also to us." Preach thy
word to the people of Israel, that then at least, when the ful-
ness of the Gentiles has entered, all Israel may be saved.
Our Saviour seems to me to have well answered. No prophet
is accepted in his own country, but rather according to the
type than the letter; though neither was Jeremiah accepted
in Anathoth his country, nor the rest of the Prophets. But it
seems rather to be meant that we should say, that the people
of the circumcision were the countrymen of all the Prophets.
And the Gentiles indeed accepted the prophecy of Jesus Christ,
esteeming Moses and the Prophets who preached of Christ, far
higher than they who would not from these receive Jesus.

Ambrose; By a very apt comparison the arrogance of

envious citizens is put to shame, and our Lord's conduct shewn

to agree with the ancient Scriptures. For it follows, But T

tell you of a truth, many widows were in Israel in the days

of Elias : not that the days were his, but that he performed

his works in them. Chrys. He himself, an earthly angel,

a heavenly man, who had neither house, nor food, nor

clothing like others, carries the keys of the heavens on

his tongue. And this is what follows, WJien the heaven

was shut. But as soon as he had closed the heavens and

and made the earth banen, hunger reigned and bodies wasted

^ ., away, as it follow's, when there was a famine through the land.

Horn. 1, Basil; For when he beheld the great disgrace that Jirose

leiun from universal plenty, he brought a famine that the people

Horn. de might fast, by which he checked their sin which was exceed-
fame.

VEK. 22 — 27. ST. LUKK. 161

ing great. But crows were made the ministers of food to the
righteous, which are wont to steal the food of others.

Chrys. But when the stream was dried up by which the Chrys.
cup of the righteous man was filled, God said. Go to Sarepta, pet. et
a city of Sidon ; there I will command a widow woman to feed ^''•
you. As it follows, But to none qf them was Elias sent, save
unto Sarepta, a city of Sidon, unto a woman that was a ividow.
And this was brought to pass by a particular appointment of
God. For God made him go a long journey, as far as Sidon,
in order that having seen the famine of the country he should
ask for rain from the Lord. But there were many rich men
at that time, but none of them did any thing like the widow.
For in the respect shewn by the woman toward the prophet,
consisted her riches not of lands, but of good will. Ambrose;
But he says in a mystery, " In the days of Elias," because
Elias brought the day to them who saw in his works the
light of spiritual grace, and so the heaven was opened to them
that beheld the divine mystery, but was shut when there was
famine, because there was no fruitfulness in acknowledging
God. But in that widow to whom Elias was sent was pre-
figured a type of the Church. Origen; For when a famine
came upon the people of Israel, i. e. of hearing the word of
God, a prophet came to a widow, of whom it is said, For the Isa. 54,
desolate hath many more children than she which hath an q^i ^
husband; and when he had come, he multiplies her bread and 27.
her nourishment. Bede; Sidonia signifies a vain pursuit,
Sarepta fire, or scarcity of bread. By all which things the
Gentiles are signified, who, given up to vain pursuits, (follow-
ing gain and worldly business,) were suffering from the flames
of fleshly lusts, and the want of spiritual bread, until Elias,
(i.e. the word of prophecy,) now that the interpretation of the
Scriptures had ceased because of the faithlessness of the
Jews, came to the Church, that being received into the
hearts of believers he might feed and refresh them.

Basil; Every widowed soul, bereft of virtue and Basil,
divine knowledge, as soon as she receives the divine ?*""" '"
word, knowing her own failings, learns to nourish it with
the bread of virtue, and to water the teaching of virtue
from the fountain of life. Origen ; He cites also another
.similar example, adding. And there were many lepers in

VOL. III. M

162 GOSPEL ACCORDING TO CHAP. IV.

Israel at the time qf Eliseits the Prophet, and none of them
were cleansed but Naximnn the Syrian, who indeed was not
of Israel. Ambrose ; Now in a mystery the people pollute the
Church, that another people might succeed, gathered together
from foreigners, leprous indeed at first before it is baptized
in the mystical stream, but which after the sacrament of
baptism, washed from the stains of body and soul, begins to
be a virgin without spot or wrinkle. Bede ; For Naaman,
which means beautiful, represents the Gentile people, who is
ordered to be washed seven times, because that baptism
saves which the seven-fold Spirit renews. Plis flesh after
washing began to appear as a child's, because grace like
a mother begets all to one childhood, or because he is con-
Isa.9,6.fornied to Christ, of whom it is said, Unto us a Child is
born.

28. And all they in the synagogue, when they
heard these things, were filled with wrath,

29. And rose up, and thrust him out of the city,
and led him unto the brow of the hill whereon their
city was built, that they might cast him down head-
long.

30. But he passing through the midst of them
went his way.

Cyril; He convicted them of their evil intentions, and
therefore they are enraged, and hence what follows, And all
they in the synagogue when they heard these things were
filled with wrath. Because He had said. This day is this
prophecy fulfilled, they thought that He compared Himself
to the prophets, and are therefore enraged, and expel Him
out of their city, as it follows, And they rose up, and cast
him out.

Ambrose ; It can not be wondered at that they lost their
salvation who cast the Saviour out of their city. But the
Lord who taught His Apostles by the example of Himself
to be all things to all men, neither repels the willing, nor
chooses the unwilling ; neither struggles against those who
cast Him out, nor refuses to hear those who supplicate Him.
But that conduct was the result of no slight enmity, which,

VEIL 31 — 37. ST. LUKE. 163

forgetful of the feelings of fellow citizens, converts the causes
of love into the bitteiest hatred. For when the Lord Himself
was extending His blessings among the people, they began
to inflict injuries upon Him, as it follows, A?id they led him
unto the brow of the hill^ that they might cast him down.
Bede; Worse are the Jewish disciples than their master the
Devil. For he says, Cast thyself down; they actually at-
tempt to cast Him down. But Jesus having suddenly changed
His mind, or seized with astonishment, went away, since
He still reserves for them a place of repentance. Hence it
follows. He passing through the midst of them went his way.
Chrys. Herein He shews both His human nature and HisChrys.
divine. To stand in the midst of those who were plotting t^" ^°
against Him, and not be seized, betokened the loftiness of
His divinity; but His departure declared the mystery of the
dispensation, i. e. His incarnation. Ambrose ; At the same
time we must understand that this bodily endurance was not
necessary, but voluntary. When He wills. He is taken, when
He wills. He escapes. For how could He be held by a few
who was not held by a whole people } But He would have the
impiety to be the deed of the many, in order that by a few
indeed He might be afflicted, but might die for the whole
world. Moreover, He had still rather heal the Jews than
destroy them, that by the fruitless issue of their rage they
might be dissuaded from wishing what they could not accom*-
plish. Bede ; The hour of His Passion had not yet come,
which was to be on the preparation of the Passover, nor had
He yet come to the place of His Passion, which not at
Nazareth, but at Jerusalem, was prefigured by the blood of
the victims ; nor had He chosen this kind of death, of whom
it was prophesied that He should be crucified by the world.

31. And came down to Capernaum, a city of
Galilee, and taught them on the sabbath days.

32. And they were astonished at his doctrine : for
his word was with power.

33. And in the synagogue there was a man, which
had a spirit of an unclean devil, and cried out with
a loud voice,

M 2

164 GOSPEL ACCORDING TO CDAT. TV.

34. Saying, Let us alone ; what have we to do
with thee, thou Jesus of Nazareth? art thou come to
destroy us? I know thee who thou art; the Holy
One of God.

35. And Jesus rebuked him, saying, Hold thy
peace, and come out of him. And when the devil
had thrown him in the midst, he came out of him,
and hurt him not.

36. And they were all amazed, and spake among
themselves, saying, What a word is this ! for with
authority and power he commandeth the unclean
spirits, and they come out.

37. And the fame of him went out into every
place of the country round about.

Ambrose; Neither indignation at their treatment, nor
displeasure at their wickedness, caused our Lord to aban-
don Judaea, but unmindful of His injuries, and remembering
mercy, at one time by teaching, at another by healing. He
softens the hearts of this unbelieving people, as it is said,
And he went dovm to Capernaum. Cyril; For although
He knew that they were disobedient and hard of heart, He
nevertheless visits them, as a good Physician tries to heal
those who are suffering from a mortal disease. But He
Isa. 45, taught them boldly in the synagogues, asEsaias saith, I have
^'^- not spoken in secret^ in a dark pdace of the earth. On the
sabbath day also He disputed with them, because they were
at leisure. They wondered therefore at the mightiness of
His teaching, His virtue, and His power, as it follows, And
they were astonished at his doctrine, for his word was with
power. That is, not soothing, but urging and exciting them to
seek salvation. Now the Jews supposed Christ to be one
of the saints or prophets. But in order that they might
esteem Him higher. He passes beyond the prophetic
limits. For he said not, " Thus saith the Lord," but being
the Master of the Law, He uttered things which were
above the Law, changing the letter to the tnith, and the
figures to the spiritual meaning. Bede; The word of the

VKR. 31 — 37. ST. LUKE. 166

teacher is with power, when he performs that which he
teaches. But he who by his actions belies what he preaches
is despised. Cyril; But He generally intermingles with
His teaching the performance of mighty works. For those
whose reason does not incline to knowledge, are roused
by the manifestation of miracles. Hence it follows. And
there was in the synagogue a man which had a devil.
Ambrose ; The work of divine healing commenced on the
sabbath, signifying thereby that he began anew where the
old creation ceased, in order that He might declare at the
very beginning that the Son of God was not under the Law,
but above the Law. Rightly also He began on the sabbath,
that He might shew Himself the Creator, who interweaves
His works one within another, and follows up that which
He had before begun; just as a builder determining to
reconstruct a house, begins to pull down the old one, not
from the foundation, but from the top, so as to apply his
hand first to that part, where he had before left off. Holy
men may through the word of God deliver from evil spirits,
but to bid the dead rise again, is the work of Divine power
alone.

Cyril; But the Jews spoke falsely of the glory of
Christ, saying, He casteth out devils by Beelzebub the
prince of the devils. To remove this charge, when the
devils came beneath His invincible power, and endured not
the Divine Presence, they sent forth a savage ciy, as it
follows: And he cried with a loud voice., saying^ Let us
alone ; what have we to do with thee, Sfc. Bede ; As if he
said, Abstain a while from troubling me, thou who hast no
fellowship with our designs. Ambrose; It ought not to shock
any one that the devil is mentioned in this book as the first
to have spoken the name of Jesus of Nazareth. For Christ
received not from him that name which an Angel brought down
from heaven to the Virgin. The devil is of such effrontery, that
he is the first to use a thing among men and bring it as some-
thing new to them, that he may strike people with terror
at his power. Hence it follows : For I know thee who thou
art, the Holy One of God. Athan. He spoke of Him not Athan.
as a Holy One nf God, as if He were like to the other saints, ^g/'ef "
but as being in a remarkable manner the Holy One, with the l-'^-

166 GOSPEL ACCORDING TO CHAP. IV.

addition of the article. For He is by nature holy by par-
taking of whom all others are called holy. Nor again did
He speak this as if He knew it, but He pretended to know it.

et Tit. Cyril; For the devils thought by praises of this sort to
make Him a lover of vainglory, that He might be induced
to abstain from opposing or destroying them by way of gi'ate-
ful return.

CiiRYS. The devil wished also to disturb the order of
things, and to deprive the Apostles of their dignity, and to

Athan. incline the many to obey Him. Athan. Although he con-
^"P' fessed the truth he controlled his tongue, lest with the truth
he should also publish his own disgrace, which should teach
us not to care for such, although they speak the truth, for we
who know the divine Scripture, must not be taught by the
devil, as it follows: And Jesus rebuked him, saying. Be
silent, ^c. Bede ; But by the permission of God, the man
who was to be delivered from the devil is thrown into the
midst, that the power of the Saviour being manifested might
bring over many to the way of salvation. As it follows:
And when he had thrown him in the midst. But this seems
to be opposed to Mark, who says. And the unclean spirit
tearing him, and crying with a loud voice, went out of him,
unless we understand that Mark meant by tearing him the
same as Luke by these words. And when he had thrown him
in the midst, so that what follows, and hurt him not, might be
understood to mean, that that twisting of limbs, and sore
troubling, did not weaken him, as is often the case when
devils depart from a man, leaving him with limbs cut and
torn off. Well then do they wonder at such complete
restoration of health. For it follows : And fear came upon
all. Theophyl. As if they said. What is this word by which
he commands, Go out, and he went out .'' Bede ; Holy
men were able by the word of God to cast out devils, but
the Word Himself does mighty works by His own power.
Ambrope; In a mystery, the man in the synagogue with the
unclean spirit is the .Jewish people, which being fast bound
in the wiles of the devil, defiled its vaunted cleanliness of
body by the pollution of the heart. And truly it had an
unclean spirit, because it had lost the Holy Spirit. For the
devil cnteTed whence Christ had gone out. Theophyl.

i

VER. 38, 39. ST. LUKE. 167

We must know also that many now have devils, namely, such as
fulfil the desires of devils, as the furious have the daemon of
anger; and so of the rest. But the Lord came into the
synagogue when the thoughts of the man were collected, and
then says to the daemon that dwelt there. Hold thy peace, and
immediately throwing him into the middle he departs out
of him. For it becomes not a man always to be angry,
(that is, like the brutes,) nor always to be without anger, (for
that is want of feeling,) but he must take the middle path,
and have anger against what is evil; and so the man is
thrown into the midst when the unclean spirit departs from
him.

38. And he arose out of the synagogue, and entered
into Simon's house. And Simon's wife's mother was
taken with a great fever : and they besought him for
her.

39. And he stood over her, and rebuked the fever:
and it left her: and immediately she arose and
ministered unto them.

Ambrose ; Luke having first introduced a man delivered
from an evil spirit, goes on to relate the healing of a
woman. For our Lord had come to heal each sex, and
he ought first to be healed who was first created. Hence
it is said. And he arose out of the synagogue, and entered
into Simon^s house. Chrys. For He honoured His disciples chrys.
by dwelling among them, and so making them the more zealous. Hom.
Cyril; Now see how Christ abides in the house of a poor Matt,
man, suffering poverty of His own will for our sakes, that we
might learn to visit the poor, and despise not the destitute and
needy. It follows : And Simon's u-ife's mother icas taken
with a great fever: and they besought him for her. Bede ;
At one time at the request of others, at another of his own
accord, our Saviour cures the sick, shewing that He is far
aloof from the passions of sinners, and ever grants the prayer
of the faithful, and what they in themselves little undetr
stand He either makes intelligible, or forgives their not under-
standing it. As, Who understands his errors ? Lord, cleame me Ps. 19,

13.

ut sup.

168 GOSPEL ACCORDING TO CHAP. IV.

Chrys. froiii my secret fauHa. Chrys. Because Matthew is silent on

lit sup. ....

the point ot asking Him, he docs not differ from Luke, or it
mattei-s not, for one Gospel had brevity in view, the other
accurate research. It follows : And he stood over her^ ^-c.
Origen; Here Luke speaks figuratively, as of a command
given to a sensible being, saying, that the fever was com-
manded, and neglected not the work of Him who commanded it.
Hence it follows : And she arose, and ministered unto them.
Chrys. Chrys. For since the disease was curable, He shewed His
power by the manner of the cure, doing what art could never
do. For after the allaying of the fever, the patient needs
much time ere he be restored to his former health, but at this
time all took place at once. Ambrose; But if we weigh
these things with deeper thoughts, we shall consider the
health of the mind as well as the body ; that the mind which
was assailed by the wiles of the devil may be released first.
Eve was not a hungered before the serpent beguiled
her, and therefore against the author of evil himself ought
the medicine of salvation first to operate. Perhaps also
in that woman as in a type our flesh languished under the
various fevers of crimes, nor should I say that the fever
of love was less than that of bodily heat. Bede ; For if we
say that a man released from the devil represents morally
the mind cleansed from imclean thoughts, consequently a
woman vexed by fever, but cured at our Lord's command,
represents the flesh controlled by the rules of continence
in the fury of its own lust. Cyril ; Let us therefore receive
Jesus. For when He has visited us, we carry Him in our
heart and mind; He will then extinguish the flames of our
unlicensed pleasures, and will make us whole, so that we
minister unto Him, that is, do things well-pleasing to Him.

40. Now when the sun was setting, all they that
had any sick with divers diseases brought them unto
him ; and he laid his hands on every one of them,
and healed them.

41. And devils also came out of many, crying out,
and saying, Thou art Christ the Son of God. And

VER. 40, 41. ST. LUKE. 169

he rebuking them suffered them not to speak : for
they knew that he was Christ.

Theophyl. We must observe the zeal of the multitude,
who after the sun had set bring their sick unto Him, not
deterred by the lateness of the day ; as it is said. Now when
the sun was setting^ they brought their sick. Origen; It
was ordered about sun-set, that is, when the day was gone,
that they should bring them out, either because during the day
they were employed about other things, or because they
thought that it was not lawful to heal on the sabbath. But
He healed them, as it follows, But he laid his hands upon
every one of them. Cyril ; But although as God He was able
to drive away diseases by His word, He nevertheless touches
them, shewing that His flesh was powerful to apply remedies,
since it was the flesh of God; for as fire, when applied to a
brazen vessel, imprints on it the effect of its own heat, so the
omnipotent Word of God, when He united to Himself in real
assumption a living virgin temple, endued with understanding,
implanted in it a participation of His own power. May
He also touch us, nay rather may we touch Him, that He may
deliver us from the infirmities of our souls as well as the
assaults of the evil spirit and pride ! For it follows, And
devils also came out. Bede ; The devils confess the Son of
God, and as it is afterwards said, they knew him to he Christ;
for when the devil saw Him distressed by fasting, he perceived
Him to be truly man, but when he prevailed not in his trial he
doubted whether or not He were the Son of God, but now by
the power of Christ's miracles he either perceived or suspected
Him to be the Son of God. He did not then persuade the Jews
to crucify Him because he thought Him not to be Christ
or the Son of God, but because he did not foresee that by this
death he himself would be condemned. Of this mystery hid-
den from the world the Apostle says, that none of the princes of i Cor. 2,
this world knew, for if they had known they would never have
crucified the Lord of Glory. Chrys. But in what follows,
And he rebuking them suffered them not to speak, mark the
humility of Christ, who would not let the unclean spirits make
Him manifest. For it was not fit that they should usurp

170 GOSPEL ACCORDING TO CUAI'. IV.

the glory of the Apostolical office, nor did it become the mys-
teries of Christ to be made public by impure tongues. The-
OPHYL. Because, " praise isnot seemly iu the mouth of asinner."
Or, because He did not wish to inflame the envy of the Jews
by being praised of all. Bede; But the Apostles themselves
are commanded to be silent concerning Him, lest by proclaim-
ing His divine Majesty, the dispensation of His Passion
should be delayed.

42. And when it was day, he departed and went
into a desert place : and the people sought him, and
came unto him, and stayed him, that he should not
depart from them.

43. And he said unto them, I must preach the
kingdom of God to other cities also : for therefore
am I sent.

44. And he preached in the synagogues of Galilee.

Chrys. When he had bestowed sufficient favour upon the

people by miracles, it was necessary for Him to dej^art. For

miracles are always thought greater when the worker is gone,

since they themselves are then the more heeded, and have in

their turn a voice; as it is said. But when it was day, he de-

Victor parted^ and went. Greek Ex. He went also into the desert, as

Antio- Mark says, and prayed; not that he needed prayer, but as an

Chrys. example to us of good works. Chrys. The Pharisees indeed,

Horn, seeing how that the miracles themselves published His fame,

Matt, were offended at His power. But the people hearing His

words, assented and followed; as it is said, And the multi-

tildes sought him, not indeed any of the chief priests, or

scribes, but all those who had not been blackened with the

dark stain of malice, and preserved their consciences unhurt.

ut sup. Greek Ex. Now when Mark says that the Apostles came to

him, saying, All seek thee, but Luke, that the people came,

there is no difference between them, for the people came to

Him following in the footsteps of the Apostles. But the Lord

rejoiced in being held back, yet bid them let Him go, that

others also might partake of His teaching, as the time of His

VER. 42 — 44. ST. LUKE. 171

presence would not last long ; as it follows, And he said unto
them, I must preach the kingdom of God to other cities also, 8fc.
Mark says, Unto this I came, shewing the loftiness of His
divine nature, and His voluntary emptying Himself of it. But
Luke says, Unto this am I sent, shewing His incarnation, and
calling also the decree of the Father, a sending Him forth ; and
one simply says, To preach, the other added, the kingdom of
God, which is Christ Himself Chrys. Observe also, that He Chrys.
might, by abiding in the same place, have drawn all men over to 43. in
Himself He did not however do so, giving us an example to go ^*"-
about and seek those who are perishing, as the shepherd his
lost sheep, and as the physician the sick. For by recover-
ing one soul, we may be able to blot out a thousand sins.
Hence also it follows, And he was preaching in the synagogues
of Galilee. He frequently indeed went to the synagogues,
to shew them that He was no deceiver. For if He were con-
stantly to dwell in the desolate places, they would spread
abroad that He was concealing Himself Bede ; But if the
sun-setting mystically expresses the death of our Lord, the
returning day denotes His resurrection, (the light of which
being made manifest, He is sought for by the multitudes of
believers, and being found in the desert of the Gentiles He
is held back by them, lest He should depart;) especially as
this took place on the first day of the week, on which day the
Resurrection was celebrated.

CHAP. V.

1. And it came to pass, that, as the people pressed
upon him to hear the word of God, he stood by the
lake of Gennesaret,

2. And saw two ships standing by the lake : but
the fishermen were gone out of them, and were wash-
ing their nets.

3. And he entered into one of the ships, which was
Simon's, and prayed him that he would thrust out
a little from the land. And he sat down, and taught
the people out of the ship.

Ambrose; When the Lord had performed many and
various kinds of cures, the multitude began to heed neither
time nor place in their desire to be healed. The evening
came, they followed; a lake is before them, they still
press on ; as it is said, And it came to pass, as the people
Chrys. pressed upon him. Chrys. For they clung to Him with

Horn. 1 J • .

25. in love and admiration, and longed to keep Him with them.

Matt. YoT who would depart while He performed such miracles.-'
who would not be content to see only His face, and the
mouth that uttered such things .? Nor as performing miracles
only was He an object of admiration, but His whole appear-
ance was overflowing with grace. Therefore when He speaks,
they listen to Him in silence, interrupting not the chain of
His discourse ; for it is said, that they might hear the word
qf Ood, Sfc. It follows, And he stood near the lake qf
Qennesaret. Bede; The lake of Gennesaret is said to
be the same as the sea of Galilee or the sea of Tiberias ; but
it is called the sea of Galilee from the adjacent province,

VER. 1 S. ST. LUKE. 173

the sea of Tiberias from a neighbouring city. Gennesaret,
however, is the name given it from the nature of the lake
itself, (which is thought from its crossing waves to raise a
breeze upon itself,) being the Greek expression for " making quasi s
a breeze to itself" For the water is not steady like that of e"]^^.
a lake, but constantly agitated by the breezes blowing over it.
It is sweet to the taste, and wholesome to drink. In the
Hebrew tongue, any extent of water, whether it be sweet
or salt, is called a sea. Theophyl. But the Lord seeks to
avoid glory the more it followed Him, and therefore sepa-
rating Himself from the multitude, He entered into a ship,
as it is said. And he saw two ships standing near the lake :
but the fishermen were gone out of them, and were washing
their nets. Chrys. This was a sign of leisure, but according
to Matthew He finds them mending their nets. For so great
was their poverty, that they patched up their old nets, not
being able to buy new ones. But our Lord was very desirous
to collect the multitudes, that none might remain behind, but
they might all behold Him face to face; He therefore enters into
a ship, as it is said, And he entered into a ship, which was
Simon's, and prayed him. Theophyl. Behold the gentleness
of Christ ; He asks Peter ; and the willingness of Peter, who
was obedient in all things. Chrys. After having performed
many miracles. He again commences His teaching, and
being on the sea. He fishes for those who were on the shore.
Hence it follows, And he sat down and taught the people out
of the ship. Greg. Naz. Condescending to all, in order that He Greg,
might draw forth a fish from the deep, i. e. man swimming in ^^^^"^' •
the everchanging scenes and bitter storms of this life. Bede ;
Now mystically, the two ships represent circumcision and un-
circumcision. The Lord sees these, because in each people He
knows who are His, and by seeing, i. e. by a merciful visita-
tion, He brings them nearer the tranquillity of the life to
come. The fishermen are the doctors of the Church, because
by the net of faith they catch us, and bring us as it were
ashore to the land of the living. But these nets are at one
time spread out for catching fish, at another washed and
folded up. For every time is not fitted for teaching, but at
one time the teacher must speak with the tongue, and at
another time we must discipline ourselves. The ship of Simon is

174 GOSPKI, ACCORDING TO CHAP. V.

Gal. 2, the primitive Church, of which St. Paul says, He that wrought

effectually in Peter to the Apostleship of circumcision. The

Acts 4, ship is well called one, for in the multitude of believers there

32

Aug. de^^s one heart and one soul. Aug. From which ship He
Quast. taught the multitude, for by the authority of the Church He
c. 2. teaches the Gentiles. But the Lord entering the ship, and
asking Peter to put off a little from the land, signifies that we
must be moderate in our words to the multitude, that they
may be neither taught earthly things, nor from earthly things
rush into the depths of the sacraments. Or, the Gospel must
first be preached to the neighbouring countries of the Gen-
tiles, that (as He afterwards says, Launch out into the deep,)
He might command it to be preached afterwards to the more
distant nations.

4. Now when he had left speaking, he said unto
Simon, Launch out into the deep, and let down your
nets for a draught.

5. And Simon answering said unto him. Master,
we have toiled all the night, and have taken nothing :
nevertheless at thy word I will let down the net.

6. And when they had this done, they inclosed a
great multitude of fishes : and their net brake.

7. And they beckoned unto their partners, which
were in the other ship, that they should come and
help them. And they came, and filled both the ships,
so that they began to sink.

Cyril ; Having sufficiently taught the people. He returns
again to His mighty works, and by the employment of fishing
fishes for His disciples. Hence it follows, When he had left
off speaking, he said unto Simon, Launch out into the deep,
Chrys. and let doum your nets for a draught. Chrvs. For in His
in Matt, condescension to men, He called the wise men by a star,
the fishermen by their art of fishing. Theophyl. Peter
did not refuse to comply, as it follows. And Siinon answering
said unto him. Master, we have toiled all night and have
taken nothing. He did not go on to say, " T will not hearken

VF,U. 4 — 7. ST. LUKE, 175

to thee, nor expose myself to additional labour," bui rather
adds, Nevertheless, at thy word I will let down the net. But
our Lord, since he had taught the people out of the ship,
left not the master of the ship without reward, but conferred
on him a double kindness, giving him first a multitude of
fishes, and next making him His disciple: as it follows, And
when they had done this, they inclosed a great multitude of
Jishes. They took so many fishes that they could not pull
them out, but sought the assistance of their companions ; as
it follows, But their net brake, and they beckoned to their
partners who were in the other ship to come, ^c. Peter sum-
mons them by a sign, being unable to speak from astonishment
at the draught of fishes. We next hear of their assistance.
And they came and filled both the ships. Aug. John seems Aug. de
indeed to speak of a similar miracle, but this is very different 9^^'^^'
from the one he mentions. That took place after our Lord's 6.
resurrection at the lake of Tiberias, and not only the time,
but the miracle itself is very different. For in the latter the
nets being let down on the right side took one hundred and
fifty-three fishes, and these of large size, which it was neces-
sary for the Evangelist to mention, because though so large
the nets were not broken, and this would seem to have refer-
ence to the event which Luke relates, when firom the multi-
tude of the fishes the nets were broken.

Ambrose ; Now in a mystery, the ship of Peter, according
to Matthew, is beaten about by the waves, according to Luke, Matt. 8,
is filled with fishes, in order that you might understand the ^^"
Church at first wavering, at last abounding. The ship is not
shaken which holds Peter; that is which holds Judas. In
each was Peter ; but he who trusts in his own merits is dis-
quieted by another's. Let us beware then of a traitor, lest
through one we should many of us be tossed about. Trouble
is found there where faith is weak, safety here where love is
- perfect. Lastly, though to others it is commanded. Let down
your nets, to Peter alone it is said, Launch out into the deep,
i. e. into deep researches. What is so deep, as the knowledge
of the Son of God ! But what are the nets of the Apostles which
are ordered to be let down, but the interweaving of words and
certain folds, as it were, of speech, and intricacies of argument,

176 GOSPEL ACCORDING TO CHAP. V.

which never let those escape whom they have once caught.
And rightly are nets the Apostolical instruments for fishing,
which kill not the fish that are caught, but keep them safe, and
bring up those that are tossing about in the waves from the
depths below to the regions above. But he says, Master, we
have toiled the whole night and have caught nothing ; for this is
not the work of human eloquence but the gift of divine
calling. But they who had before caught nothing, at the
word of the Lord inclosed a great multitude of fishes.
Cyril ; Now this was a figure of the future. For they
will not labour in vain who let down the net of evangelical
doctrine, but will gather together the shoals of the Gentiles.
Aug. lit Aug. Now the circumstance of the nets breaking, and the ships
being filled with the multitude of fishes so that they began
to sink, signifies that there will be in the Church so great
a multitude of carnal men, that imity will be broken up, and
it will be split into heresies and schisms. Bede ; The net
is broken, but the fish escape not, for the Lord preserves His
own amid the violence of persecutors. Ambrose ; But the other .
ship is Judaea, out of which James and John are chosen.
These then came from the synagogue to the ship of Peter
in the Church, that they might fill both ships. For at the
name of Jesus every knee shall bow, whether Jew or Greek.
Bede; Or the other ship is the Church of the Gentiles,
which itself also (one ship being not sufficient) is filled with
chosen fishes. For the Lord knows who are His, and with
Him the number of His elect is sure. And when He finds
not in Judaea so many believers as He knows are destined to
eternal life. He seeks as it were another ship to receive His
fishes, and fills the hearts of the Gentiles also with the grace
of faith. And well when the net brake did they call to their
assistance the ship of their companions, since the traitor
Judas, Simon Magus, Ananias and Sapphira, and many of
the disciples, went back. And then Barnabas and Paul were
separated for the Apostleship of the Gentiles. Ambrose;
We may understand also by the other ship another Church,
since from one Church several are derived. Cyril; But
Peter beckons to his companions to help them. For many
follow the labours of the Apostles, and first those who

VER. 8—11. ST. LUKE. 177

brought out the writings of the Gospels, next to whom are the
other heads and shepherds of the Gospel, and those skilled
in the teaching of the truth. Bede ; But the filling of these
ships goes on until the end of the world. But the fact that the
ships, when filled, begin to sink,i. e. become weighed low down
in the water; (for they are not sunk, but are in great danger,)
the Apostle explains when he says. In the last days perilous 2T\m.3,
times shall come ; men shall be lovers qf their own selves^
^c. For the sinking of the ships is when men, by vicious
habits, fall back into that world from which they have been
elected by faith.

8. When Simon Peter saw it, he fell down at
Jesus' knees, saying, Depart from me; for I am a
sinful man, O Lord.

9. For he was astonished, and all that were with
him, at the draught of the fishes which they had
taken :

10. And so was also James, and John, the sons
of Zebedee, which were partners with Simon. And
Jesus said unto Simon, Fear not ; from henceforth
thou shalt catch men.

1 1 . And when they had brought their ships to
land, they forsook all, and followed him.

Bede; Peter was astonished at the divine gift, and the
more he feared, the less did he now presume ; as it is said,
When Simon Peter saw it, he fell down at Jesus'' knees,
saying. Depart from me; for I am a sinful man, 0 Lord.
Cyril ; For calling back to his consciousness the crimes
he had committed, he is alarmed and trembles, and as being
unclean, he believes it impossible he can receive Him who
is clean, for he had learnt from the law to distinguish
between what is defiled and holy. Greg. Nyss. When Christ
commanded to let down the nets, the multitude of the fishes
taken was just as great as the Lord of the sea and land
willed. For the voice of the Word is the voice of power,
at whose bidding at the beginning of the world light and

VOL. III. N

178 GOSPEL ACCORDING TO CHAP. V.

the other creatures came fortli. At tliese things Peter
wonders,ybr he was astonished, and all that were with him,
kMg.AeSfC. Aug. He does not mention Andrew by name, who
Hb.ii.i;.^*'^^^^^ ^® thought to have been in that ship, according to the
accounts of Matthew and Mark. It follows, A7id Jesus said
unto Si7non, Fear not. Ambrosk ; Say thou also, Depart
from me, for I am a sinful man, O Lord, that God may
answer, Fear not. Confess thy sin, and the Lord will pardon
thee. See how good the Lord is, who gives so much to men,
that they have the power of making alive. As it follows,
From henceforth thou shalt catch men. Bede ; This espe-
cially belongs to Peter himself, for the Lord explains to him
what this taking of fish means ; that in fact as now he takes
fishes by the net, so hereafter he will catch men by words.
And the whole order of this event shews what is daily going
Chrys. on in the Church, of which Peter is the type. Chrys. But mark
)4*'Tn their faith and obedience. For though they were eagerly
Matt, engaged in the employment of fishing, yet when they heard
the command of Jesus, they delayed not, but forsook all and
followed Him. Such is the obedience which Christ demands
of us; we must not forego it, even though some great necessity
urges us. Hence it follows, And having brought their ships

Aug. to land. Aug. Matthew and Mark here briefly state the
ubi sup. , , . , T- - ...

matter, and how it was done. Luke explains it more at

large. There seems however to be this difference, that he
makes our Lord to have said to Peter only, From hence-
forth thou shall catch men, whereas they related it as
having been spoken to both the others. But surely it
might have been said at first to Peter, when he marvelled at
the immense draught of fishes, as Luke suggests, and after-
wards to both, as the other two have related it. Or we must
understand the event to have taken place as Luke relates, and
that the others were not then called by the Lord, but only it was
foretold to Peter that he should catch men, not that he should
no more be employed in fishing; and hence there is room for
supposing that they returned to their fishing, so that after-
wards that might happen which Matthew and Mark speak
Matt. 4, of. For then the ships were not brought to land, as if
^" , with the intention of returning, but they followed Him as
18. calling or commanding them to come. But if according to

VER. 12 16. ST. LUKE. 170

John, Peter and Andrew followed Him close by Jordan, how
do the other Evangelists say that He found them fishing in
Galilee, and called them to the discipleship ? Except we
understand that they did not see the Lord near Jordan so
as to join Him inseparably, but knew only who He was,
and marvelling at Him returned to their own.

Ambrose ; But mystically, those whom Peter takes by his
word, he claims not as his own booty or his own gift.
Depart, he says, from tne, 0 Lord. Fear not then also to
ascribe what is thy own to the Lord, for what was His He has
given to us. Aug. Or, Peter speaks in the character of Aug. de
the Church full of carnal men, Depart from me, for I am a^"*,®.^
sinful man, x\s if the Church, crowded with carnal men, ii. c. 2.
and almost sunk by their vices, throws off from it, as it
were, the rule in spiritual things, wherein the character of
Christ chiefly shines forth. For not with the tongue do men
tell the good servants of God that they should depart from
them, but with the utterance of their deeds and actions they
persuade them to go away, that they may not be governed
by the good. And yet all the more anxiously do they hasten
to pay honours to them, just as Peter testified his respect by
falling at the feet of our Lord, but his conduct in saying.
Depart from me. Bede ; But the Lord allays the fears of
carnal men, that no one trembling at the consciousness
of his guilt, or astonished at the innocence of others, might
be afraid to undertake the journey ofholiness.

Aug. But the Lord did not depart from them, shewing Aug.
thereby that good and spiritual men, when they are"^*^"P*
troubled by the wickedness of the many, ought not to wish
to abandon their ecclesiastical duties, that they might
live as it were a more secure and tranquil life. But the
bringing their ships to land, and forsaking all to follow
Jesus, may represent the end of time, when those who
have clung to Christ shall altogether depart from the storms
of this world.

12. And it came to pass, when he was in a certain
city, behold a man full of leprosy : who seeing Jesus
fell on his face, and besought him, saying. Lord, if
thou wilt, thou canst make me clean.

N 2

180 GOSPEL ACCORDING TO CHAP. V.

13. And he put forth his hand, and touched him,
saying, I will : be thou clean. And immediately the
leprosy departed from him.

1 4. And he charged hira to tell no man : but go,
and shew thyself to the Priest, and offer for thy
cleansing, according as Moses commanded, for a tes-
timony unto them.

15. But so much the more went there a fame
abroad of him : and great multitudes came together
to hear, and to be healed by him of their infirmities.

16. And he withdrew himself into the wilderness,
and prayed.

Ambrose; The fourth miracle after Jesus came to Capernaum
was the healing of a leprous man. But since He illumined the
fourth day with the sun, and made it more glorious than the
rest, we ought to think this work more glorious than those
that went before ; of which it is said, And it came to pass^
when he was in a certain city, behold a man full of leprosy.
Rightly no definite place is mentioned where the leprous
man was healed, to signify that not one people of any par-
Athan. ticular city, but all nations were healed. Athan. Now the
Ad f h l^per worshipped the Lord God in His bodily form, and
3. thought not the Word of God to be a creature because of His

flesh, nor because He was the Word did he think lightly of
the flesh which He put on ; nay rather in a created temple he
adored the Creator of all things, falling down on his face, as
it follows. And when he saw Jesus he fell on his face, and
besought him. Ambrose ; In falling upon his face he marked
his humility and modesty, for every one should blush at the
stains of his life, but his reverence kept not back his confes-
sion, he shews his wound, and asks for a remedy, saying.
If thou wilt, thou canst make me clean. Of the will of the
Lord he doubted, not from distrust of His mercy, but
checked by the consciousness of his own un worthiness. But
the confession is one full of devotion and faith, placing all
power in the will of the Lord. Cyril; For he knew that
leprosy yields not to the skill of physicians, but he saw

VER. 12 — 16. ST. LUKE. 181

the devils cast out by the Divine authority, and multitudes
cured of divers diseases, all which he conceived was the work
of the Divine arm. Titus Bost. Let us learn from the words
of the leper not to go about seeking the cure of our bodily
infirmities, but to commit the whole to the will of God,
Who knows what is best for us, and disposes all things as He
will. Ambrose ; He heals in the same manner in which He
had been entreated to heal, as it follows, And Jestis put forth
his handy and touched hitn, ^c. Tlie law forbids to touch the
leprous man, but He who is the Lord of the law submits
not to the law, but makes the law; He did not touch
because without touching He was unable to make him
clean, but to shew that he was neither subject to the law,
nor feared the contagion as man ; for He could not
be contaminated Who delivered others from the pollu-
tion. On the other hand, He touched also, that the leprosy
might be expelled by the touch of the Lord, which was
wont to contaminate him that touched. Theophyl. For
His sacred flesh has a healing, and life-giving power, as being
indeed the flesh of the Word of God. Ambrose; In the
words which follow, / will, be thou clean, you have the
will, you have also the result of His mercy. Cyril ; From Cyril.
majesty alone proceeds the royal command, how then is the]2.cVi4.
Only-begotten counted among the senants, who by His
mere will can do all things? We read of God the Father, P^. U5,
that He hath done all things whatsoever He pleased. Butg' '
He who exercises the power of His Father, how can He differ
from Him in nature.? Besides, whatsoever things are of the
same power, are wont to be of the same substance. Again ;
let us then admire in these things Christ working both
divinely and bodily. For it is of God so to will that all things
are done accordingly, but of man to stretch forth the hand.
From two natures therefore is perfected one Christ, for that
the Word was made flesh. Greg. Nyss. And because the Greg.
Deity is united with each portion of man, i. e. both soul and j ?*"
body, in each are evident the signs of a heavenly nature. Resur.
For the body declared the Deity hidden in it, when by touch-
ing it afforded a remedy, but the soul, by the mighty power
of its will, marked the Divine strength. For as the sense of
touch is the property of the body, so the motion of the will

182 GOSPEL ACCORDING TO CHAP. V.

of the soul. The soul wills, the body touches. Ambrose ;
He says then, / will, for Photinus, He couiniands, for
Alius, He touches, for ManichaDus. But there is nothing
intervening between God's work and His command, that we
may see in the inclination of the healer the power of
the work. Hence it follows. And iimnediately the leprosy
departed from him. But lest leprosy should become rife
among us, let each avoid boasting after the example of
our Lord's humility. For it follows. And he commanded him
that he should tell it to no one, that in tiiith he might teach
us that our good deeds are not to be made public, but to be
rather concealed, that we should abstain not only from gaining
money,but evenfavour. Or perhaps the cause of His command^
ing silence was that He thought those to be prefeired, who
had rather believed of their own accord than from the hope
of benefit. Cyril ; Though the leper was silent, the voice
of the transaction itself was sufficient to publish it to all who
acknowledged through him the power of the Curer.
Chrys. Chrys. And sincc frequently men, when they are
26. in sick, remember God, but when they recover, wax dull, He
Matt. |jj(jg jjim to always keep God before his eyes, giving glory
to God. Hence it follows, BiU go and shew thyself to the
Priest, in order that the leprous man being cleansed might
submit himself to the inspection of the Priest, and so by his
sanction be counted as healed. Ambrose ; And that the
Priest also should know that not by the order of the law,
but by the grace of God above the law, he was cured. And
since a sacrifice is commanded by the regulation of Moses,
the Lord shews that He does not abrogate the law, but fulfil
it. As it follows. And offer for thy cleansing according
Aug. as Moses commanded. Aug. He seems here to approve of
E^v 1 it ^^ sacrifice which had been commanded through Moses,
•!"• 3. though the Church does not require it. It may therefore
be understood to have been commanded, because not as yet
had commenced that most holy sacrifice which is His body.
For it was not fitting that typical sacrifices should be
taken away before that which was typified should be con-
firmed by the witness of the Apostles' preaching, and
the faith of believers. Ambrose; Or because the law
is spiritual He seems to have commanded a spiritual

VER. 12 — 16. ST. LUKE. 183

sacrifice. Hence he said, As Moses commanded. Lastly,
he adds, for a testimony unto them. The heretics under-
stand this erroneously, saying, that it was meant as a reproach
to the law. But how would he order an offering for
cleansing, according to Moses' commandments, if he meant
this against the law? Cyril; He sajs then, for a testimony
unto them, because this deed makes manifest that Christ in
His incomparable excellence is far above Moses. For when
Moses could not rid his sister of the leprosy, he prayed the
Lord to deliver her. But the Saviour, in His divine power. Numb,
declared, / will, be thou clean. ^^' ^^*

Chrys. Or, for a testimony against them, i. e. as a reproof chrys.
of them, and a testimony that I respect the law. For now ^"P'
too that I have cured thee, I send thee for the examination
of the priests, that thou shouldest bear me witness that I
have not played false to the law. And although the Lord
in giving out remedies advised telling them to no one, in-
structing us to avoid pride ; yet His fame flew about every
where, instilling the miracle into the ears of every one, as
it follows, But so much the more went there a fame abroad
of him. Bede ; Now the perfect healing of one brings many
multitudes to the Lord, as it follows, And great multitudes
came together that they should be healed. For the leprous
man that he might shew both his outward and inward cure,
even though forbid ceases not, as Mark says, to tell of the
benefit he had received. Greg. Our Redeemer performs Greg.
His miracles by day, and passes the night in prayer, as it^^x^vHi
follows, And he withdrew himself into the wilderness, and ^-^^^
prayed, hinting, as it were, to perfect preachers, that as
neither they should entirely desert the active life from
love of contemplation, so neither should they despise the
joys of contemplation from an excess of activity, but in
silent thought imbibe that which they might afterwards give
back in words to their neighbours. Bede; Now that He
retired to pray, you would not ascribe to that nature w^hich
says, / will, be thou clean, but to that which putting forth the
band touched the leprous man, not that according to Nestorius
there is a double person of the Son, but of the same person,
as there are two natures, so are there two operations. Greg. Greg.
Naz. And His works He indeed performed among the people, ^^'

184 GOSPEL ACCORDING TO CHAP. V.

but He prayed for Uie mostpart in the wilderness, sanctioning the

liberty of resting a while from labour to hold converse witli God

with a pure heart. For He needed no change or retirement,

since there was nothing which could be relaxed in Him, nor

any place in which He might confine Himself, for He was God,

but it was that we might clearly know that there is a time for

action, a time for each higher occupation. Bede ; How

typically the leprous man represents the whole race of man.

Bom, 3, languishing with sins full of leprosy,/or all have sinned and

^^' fall short of the glory of God; that so by the hand put forth,

i. e. the word of God partaking of human nature, they might

be cleansed from the vanity of their old errors, and offer for

cleansing their bodies as a living sacrifice. Ambrose ; But

if the word is the healing of leprosy, the contempt of the word

is the leprosy of the mind. Theophyl. But mark, that after

a man has been cleansed he is then worthy to offer this gift,

namely, the body and blood of the Lord, which is united

to the Divine nature.

17. And it came to pass on a certain day, as he
was teaching, that there were Pharisees and doctors
of the law sitting by, which were come out of every
town of Galilee, and Judaea, and Jerusalem : and the
power of the Lord was present to heal them.

18. And, behold, men brought in a bed a man
which was taken with a palsy : and they sought
means to bring him in, and to lay him before him.

19. And when they could not find by what way
they might bring him in because of the multitude,
they went upon the housetop, and let him down
through the tiling with his couch into the midst before
Jesus.

20. And when he saw their faith, he said unto him,
Man, thy sins are forgiven thee.

21. And the Scribes and the Pharisees began to
reason, saying. Who is this which speaketh blas-
phemies ? Who can forgive sins, but God alone ?

VER. 17— 2t). ST. LUKE. 185

22. But when Jesus perceived their thoughts, he
answering said unto them. What reason ye in your
hearts ?

23. Whether is easier, to say. Thy sins be forgiven
thee ; or to say. Rise up and walk ?

24. But that ye may know that the Son of man
hath power upon earth to forgive sins, (he said unto
the sick of the palsy,) I say unto thee. Arise, and
take up thy couch, and go unto thine house.

25. And immediately he rose up before them,
and took up that whereon he lay, and departed to
his own house, glorifying God.

26. And they were all amazed, and they glorified
God, and were filled with fear, saying. We have seen
strange things to day.

Cyril; The Scribes and Pharisees who had become spec-
tators of Christ's miracles, heard Him also teaching. Hence
it is said, And it came to pass on a certain day^ as he was
teaching, that there were Pharisees sitting by, 8fc. And the
power of the Lord was present to heal them. Not as though
He borrowed the power of another, but as God and the
Lord He healed by His own inherent power. Now men often
become worthy of spiritual gifts, but generally depart
from the mle which the giver of the gifts knew. It was
not so \^'ith Christ, for the divine power went on abounding in
giving remedies. But because it was necessary where so
great a number of Scribes and Pharisees had come toge-
ther, that something should be done to attest His power
before those men who slighted Him, He performed the
miracle on the man with the palsy, who since medical
art seemed to fail, was carried by his kinsfolk to a higher
and heavenly Physician. As it follows, And behold men
brought him. Chrys. But they are to be admired who
brought in the paralytic, since on finding that they could not
enter in at the door, they attempted a new and untried way.
As it follows, And when they could not find by what way
they might bring him in, they went upon the housetop, ^c.

186 GOSPEL ACCORDING TO CHAP. V.

But unroofing the house they let down the couch, and place
the paralytic in the midst, as it follows, And thny lot him
doivn through the tilings. Some one may say, lliat llic ])lace
was let down, from which they lowered the couch of the
palsied man through the tilings. Bkde; The Lord about
to cure the man of his palsy, first loosens the chains
of his sins, that He may shew him, that on account of
the bonds of his sins, he is pimished with the loosening
of his joints, and that unless the former are set free, he
cannot be healed to the recovery of his limbs. Hence it
follows, And when he saw their faith, ^c. Ambrose;
Mighty is the Lord who pardons one man for the good deed
of another, and while he approves of the one, forgives the
other his sins. Why, O man, with thee does not thy fellowman
prevail, when with God a servant has both the liberty to inter-
cede in thy behalf, and the power of obtaining what he asks ? If
thou despairest of the pardon of heavy sins, bring the prayers of
others, bring the Church to pray for thee, and at sight of this
the Lord may pardon what man denies to thee.
Chrys. Chrys. But there was combined in this the faith also of

TT

29. in ^^ sufferer himself. For he would not have submitted to
Matt, "be let down, had he not believed.

Aug. de Aug, But our Lord's saying, Man, thy sins are forgiven, con-

rb° i veys the meaningthatthemanhadhis sins forgiven him, because

C.25. in that he was man, he could not say, "1 have not sinned," but at

the same time also, that He who forgave sins might be known

Chrys. to be God. Chrys. Now if we suffer bodily, we are enough

^ ' *"P' concerned to get rid of the hurtful thing ; but when there

has harm happened to the soul, we delay, and so are neither

cured of our bodily ailments. Let us then remove the

fountain of evil, and the waters of sickness will cease to

flow. But from fear of the multitude, the Pharisees durst not

openly expose their designs, but only meditated them in

their hearts Hence it follows. And they began to reason,

saying, Who is this which speaketh blasphemies?

Cyril; By this they hasten the sentence of death, for it

Lev. 24, was commanded in the law, that whoever blasphemed God

should be punished with death. Ambrose; From His very

works therefore the Son of God receives testimony. For it

is both more powerful evidence when men confess unwillingly,

VER. 17—26. ST. LUKE. 187

and a more fatal error when they who deny are left to the
consequence of their own assertions. Hence it follows, Who
can forgive sins, but God only ? Great is the madness of an
unbelieving people, who though they have confessed that it
is of God alone to forgive sins, believe not God when He
forgives sins. Bede; For they say true, that no one can
forgive sins but God, who yet forgives through those to
whom He gives the power of forgiving. And therefore Christ
is proved to be truly God, for He is able to forgive sins
as God. Ambrose; The Lord wishing to save sinners shews
Himself to be God, by His knowledge of the secret thoughts ;
as it follows, But that ye may know. Cyril; As if to say,
O Pharisees, since ye say, Who can forgive sins, but God
alone? I answer you. Who can search the secrets of the heart,
but God alone. Who says by His prophet, I am the Lord, Jer. i7,
that searcheth the hearts, and trieth the reins. Chrys. If ch'rys.
then you disbelieve the first, (i. e. the forgiveness of sins,) ubi sup.
behold, I add another, seeing that I lay open your inmost
thoughts. Again, another that I make whole the body of the
palsied man. Hence He adds. Whether is it easier? It is
very plain that it is easier to restore the body to health.
For as the soul is far nobler than the body, so is the forgive-
ness of sins more excellent than the healing of the body.
But since you beheve not the former, because it is hid ; I
will add that which is inferior, yet more open, in order that
thereby that which is secret may be made manifest. And
indeed in addressing the sick man. He said not, I forgive thee
thy sins, expressing His own power, but, Thy sins are forgiven
thee. But they compelled Him to declare more plainly His
own power to them, when He said. But that you may know.
Theophyl. Observe that on earth He forgives sins. For
vi^hile we are on earth we can blot out our sins. But after
that we are taken away from the earth, we shall not be
able to confess, for the gate is shut. Chrys. He shews Chrys.
the pardon of sins by the healing of the body. Hence it^ ^^ ^'
follows. He says unto the sick of the palsy, I say unto
thee. Rise. But He manifests the healing of the body by
the carrying of the bed, that so that which took place might
be accounted no shadow. Hence it follows. Take up thy
bed. As if He said, " I was willing through thy suffering

188 GOSPEL ACCORDING TO CHAP. V.

to cure those who think that they are in health, while their
souls are sick, but since they are unwilling, go and correct
thy household," Ambrose; Nor is there any delay, health
is present; there is but one moment both of words, and healing.
Hence it follows. And immediately he rose. From this fact
it is evident, that the Son of man has power on earth to
forgive sins ; He said this both for Himself and us. For He
as God made man, as the Lord of the law, forgives sins ; we
also have been chosen to receive from Him the same marvellous
John 20, grace. For it was said to the disciples, Wliose sins ye remit,
' they are remitted unto them. But how does lie not Himself
forgive sins, Who has given to others the power of doing so ?
But the kings and princes of the earth when they acquit
homicides, release them from their present punishment, but
cannot expiate their crimes.

Ambrose ; They beliold him rising up, still disbelieving, and
marvel at his departing ; as it follows, And they were all
Chryy. amazed. Chrys. The Jews creep on by degrees, glorifying
ubi sup. God, yet thinking Him not God, for His flesh stood in their
way. But still it was no slight thing to consider Him
the chief of mortal men, and to have proceeded from God.
Ambrose; But they had rather fear the miracles of divine
working, than believe them. As it follows, And they were
filled with fear. But if they had believed they had not
surely feared, but loved ; for perfect love casteth out fear.
But this was no careless or trifling cure of the paralytic, since
our Lord is said to have prayed first, not for the petition's
Aug. sake, but for an example. Aug. With respect to the sick of
•"•qu- . t^g palsy, we may understand that the soul relaxed in itslimbs,
i. e. its operations, seeks Christ, i. e. the meaning of God's word;
but is hindered by the crowds, that is to say, unless it dis-
covers the secrets of the thoughts, i. e. the dark parts of the
Scriptures, and thereby arrives at the knowledge of Christ.
Bede; And the house where Jesus was is well described
as covered with tiles, since beneath the beggarly covering of
letters is found the spiritual ])ower of grace. Ambrose; Now
let every sick person have those that will pray for his
salvation, by whom the loosened joints of our life and
halting steps may be renewed by the remedy of the lieavenly
word. Let there be then certain monitors of the soul,

VER. 27—32. ST. LUKE. 189

to raise the mind of man, though grown dull through the
weakness of the external body, to higher things, by the aid
of which being able again easily to raise and humble itself,
it may be placed before Jesus worthy to be presented
in the Lord's sight. For the Lord beholdeth the humble.
Aug. The men then by whom he is let down may signify the Aug.
doctors of the Church. But that he is let down with the^^^^^P-
couch, signifies that Christ ought to be known by man, while
yet abiding in his flesh. Ambrose; But the Lord, pointing
out the full hope of resurrection, pardons the sins of the
soul, sets aside the weakness of the flesh. For this is the
curing of the whole man. Although then it is a great thing
to forgive the sins of men, it is yet much more divine to give
resurrection to the bodies, since indeed God is the resurrec-
tion. But the bed which is ordered to be taken up is
nothing else, but the human body. Aug. That the infirm ^ug
soul may no more rest in carnal joys, as in a bed, but "^i sup.
rather itself restrain the carnal affections, and tend toward
its own home, i. e. the resting-place of the secrets of its
heart Ambrose ; Or it may reseek its own home, i. e. return to
Paradise, for that is its true home, which first received man,
and was lost not fairly, but by treachery. » Rightly then is
the soul restored thither, since He has come Who will undo
the treacherous knot, and reestablish righteousness.

27. And after these things he went forth, and saw
a Publican, named Levi, sitting at the receipt of
custom : and he said unto him. Follow me.

28. And he left all, rose up, and followed him.

29. And Levi made him a great feast in his own
house ; and there was a great company of Publicans
and of others that sat down with them.

30. But their Scribes and Pharisees murmured
against his disciples, saying. Why do ye eat and
drink with Publicans and sinners ?

31. And Jesus answering said unto them. They
that are whole need not a physician ; but they that
are sick.

190 GOSPEL ACCORDING TO CHAP. V.

32. I came not to call the righteous, but sinners
to repentance.

Aug. de Aug. After the healing of the sick of the palsy, St. Luke goes

l.ii.c.26. °" ^o mention the conversion of a publican, saying, Ajid after
these things, he went forth, and saw a publican of the name
of Levi, sitting at the receipt of custom. This is Matthew,
also called Levi. Bede ; Now Luke and Mark, for the honour
of the Evangelist, are silent as to his common name, but
Matthew is the first to accuse himself, and gives the name
of Matthew and publican, that no one might despair of
salvation because of the enormity of his sins, when he himself
was changed from a publican to an Apostle. Cyril ; For
Levi had been a publican, a rapacious man, of unbridled
desires after vain things, a lover of other men's goods, for this
is the character of the publican, but snatched from the very
worship of malice by Christ's call. Hence it follows, And
he said unto him, Follow me. He bids him follow Him,
not with bodily step, but with the soul's affections. Matthew
therefore, being called by the Word, left his own, who
was wont to seize the things of others, as it follows,

Chrys. And hating left all, he rose, and followed him. Chrys.

inMatt.H6re mark both the power of the caller, and the obedience
of him that was called. For he neither resisted nor wavered,
but forthwith obeyed ; and like the fishermen, he did not even
wish to go into his own house that he might tell it to his
friends.

Basil. Basil; He not only gave up the profits of the customs,

^act^'s*^^* also despised the dangers which might occur to himself
and his family from leaving the accounts of the receipts un-
completed. Theophyl. And so from him that received toll
from the passers by, Christ received toll, not money, but

Chrys. entire devotion to His company. Chrys. But the Lord
sup. jjQ^Qyj.gj Levi, whom He had called, by immediately going
lo his feast. For this testified the greater confidence in him.
Hence it follows. And Levi made him a great feast in his own
house. Nor did He sit down to meat with him alone, but
with many, as it follows. And there was a great company of
Publicans and others that sat down with them,. For the
publicans came to liovi as to their colleague, and a man in

VER. 27 32. ST. LUKE. 191

the same line with themselves, and he too glorying in the
presence of Christ, called them all together. For Christ
displayed every sort of remedy, and not only by discoursing
and displaying cures, or even by rebuking the envious, but also
by eating with them. He corrected the faults of some, thereby
giving us a lesson, that every time and occasion brings with it its
own profit. But He shunned not the company of Publicans,
for the sake of the advantage that might ensue, like a physician,
who unless he touch the afflicted part cannot cure the disease.
Ambrose ; For by His eating with sinners, He prevents not us
also from going to a banquet with the Gentiles. Chrys. But Chrys.
nevertheless the Lord was blamed by the Pharisees, who^^^"^'
were envious, and wished to separate Christ and His dis-
ciples, as it follows, And the Pharisees murmured, sayhig,
Why do you eat with Publicans, ^c. Ambrose ; This was
the voice of the Devil. This was the first word the Serpent
uttered to Eve, Yea hath God said. Ye shall not eat. So Gen. 3,
they diffuse the poison of their father. Aug. Now St. Luke ^* ^g
seems to have related this somewhat different from the other con. Ev.
Evangelists. For he does not say that to our Lord alone it was c.27.'
objected that He eat and drank with publicans and sinners,
but to the disciples also, that the charge might be under-
stood both of Him and them. But the reason that Matthew
and Mark related the objection as made concerning Christ to
His disciples, was, that seeing the disciples ate with publicans
and sinners, it was the rather objected to their Master as Him
whom they followed and imitated; the meaning therefore is the
same, yet so much the better conveyed, as while still keeping to
the truth, it differs in certain words. Chrys. But our Lord Chrys.
refutes all their charges, shewing, that so far from its being a "^' ®"P*
fault to mix with sinners, it is but a part of His merciful
design, as it follows. And Jesus ansivering said unto them,
Tliey that are whole need not a physician ; in which He
reminds them of their common infirmities, and shews them
that they are of the number of the sick, but adds. He is the
Physician. It follows, 1 came not to call the righteous, but
sinners to repentance. As if He should say. So far am I
from hating sinners, that for their sakes only I came, not
that they should remain sinners, but be converted and
become righteous. Aug. Hence He adds, to repentance, Aug.

ubi sup.

1 92 GOSPEL ACCORDING TO CHAP. V.

which serves well to explain the passage, that no one should
suppose that sinners, because they are sinners, are loved by
Christ, since that similitude of the sick plainly suggests what
our Lord meant by calling sinners, as a Physician, the sick,
in order that from iniquity as from sickness they should be

P'S.ii.r. saved. Ambrose; But how does God love righteousness,

^* ^^' and David has never seen the righteous man forsaken, if the
righteous are excluded, the sinner called ; unless you under-
standthat He meantbythe righteous those who boast qf the law,
and seek not the grace of the Gospel. Now no one is justi-
fied by the law, but redeemed by grace. He therefore calls not
those who call themselves righteous, for the claimers to righ-
teousness are not called to grace. For if grace is from
repentance, surely he who despises repentance renounces
grace. Ambrose ; But He calls those sinners, who con-
sidering their guilt, and feeling that they cannot be justified
by the law, submit themselves by repentance to the giace of
Christ. Chrys. Now He speaks of the righteous ironically,

Gen. 3, as when He says. Behold Adam is become as one of us. But
that there was none righteous upon the earth St. Paul shews,

Eom. 3, saying. All have sinned, and need the grace qf God. Greg.

^^' Nyss. Or, He means that the sound and righteous need no
physician, i. e. the angels, but the coiTupt and sinners, i. e.
ourselves do ; since we catch the disease of sin, which is not in
heaven. Bede ; Now by the election of Matthew is signified
the faith of the Gentiles, who formerly gasped after worldly plea-
sures,but now refresh the body of Christ with zealous devotion.
Theophyl. Or the publican is he who serves the prince of
this world, and is debtor to the flesh, to which the glutton
gives his food, the adulterer his pleasure, and another some-
thing else. But when the Lord saw him sitting at the
receipt of custom, and not stining himself to greater wicked-
ness. He calls him that he might be snatched from the
evil, and follow J 3sus, and receive the Lord into the house
of his soul.

Ambrose ; But he who receives Christ into his inner
chamber, is fed with the greatest delights of overflowing plea-
sures. The Lord therefore willingly enters, and reposes in his
affection ; but again the envy of the treacherous is kindled,
and the fonn of their future punishment is prefigured ; for

VER. 33 39. ST. LUKE. 193

while all the faithful are feasting in the kingdom of heaven,
the faithless will be cast out hungry. Or, by this is denoted
the envy of the Jews, who are afflicted at the salvation of
the Gentiles. Ambrose ; At the same time also is shewn
the difference between those who are zealous for the law and
those who are for grace, that they who follow the law shall
suffer eternal hunger of soul, while they who have received
the word into the inmost soul, refreshed with abundance of
heavenly meat and drink, can neither hunger nor thirst. And
so they who fasted in soul murmured.

33. And they said unto him. Why do the disciples
of John fast often, and make prayers, and likewise
the disciples of the Pharisees ; but thine eat and
drink ?

34. And he said unto them. Can ye make the
children of the bridechamber fast, while the bride-
groom is with them ?

35. But the days will come, when the bridegroom
shall be taken away from them, and then shall they
fast in those days.

36. And he spake also a parable unto them ; No
man putteth a piece of a new garment upon an old ;
if otherwise, then both the new maketh a rent, and
the piece that was taken out of the new agreeth not
with the old.

37. And no man putteth new wine into old bottles ;
else the new wine will burst the bottles, and be spilled,
and the bottles shall perish.

38. But new wine must be put into new bottles ;
and both are preserved.

39. No man also having drunk old wine straight-
way desireth new : for he saith. The old is better.

Cyril ; As soon as they have received the first answer from
Christ, they proceed from one thing to another, with the
intent to shew that the holy disciples, and Jesus Himself

VOL. III. o

194 GOSPEL ACCORDING TO CHAP. V.

with them, cared very little for the law. Hence it follows,

JVhy do the disciples of John fast, hut thine eat, Sfc. As

if they said, Ye eal with publicans and sinners, whereas the

Lev. 15, law forbids to have any fellowship with the unclean, but

^^^i^*jg" compassion comes in as an excuse for your transgression;

why then do ye not fast, as they are wont to do who

wish to live according to the law? But hol}"^ men indeed

fast, that by the mortification of their body they may quell

its passions. Christ needed not fasting for the perfecting of

virtue, since as God He was free from every yoke of passion.

Nor again did His companions need fasting, but being made

partakers of His grace without fasting they were strengthened

in all holy and godly living. For when Christ fasted for forty

days, it was not to mortify His passions, but to manifest to

Aug. carnal men the rule of abstinence. Aug. Now Luke evidently

E Mi ^'^lates that this was spoken not by men of themselves,

c. 27. but by others concerning them. How then does Matthew

say, Then came unto him the disciples of John, saying. Why

do we and the Pharisees fast ; unless that they themselves

also came, and were all eager, as far as they were able, to put

Aug. the question to Him } Aug. Now there are two fasts, one is

£y_]"'ji in tribulation, to propitiate God for our sins; another in joy,

q. 18. vvhen as carnal things delight us less, we feed the more

on things spiritual. The Lord therefore being asked why

His disciples did not fast, answered as to each fast. And

first of the fast of tribulation ; for it follows, And he said unto

them, Can ye make the children of the bridegroom fast when

Chrys. fMe bridegroom is with them ? Chrys. As if He should say,

30. in The present time is one of joy and gladness, sorrow must not

^**** then be mixed up with it. Cyril; For the shewing forth

of our Saviour in this world was nothing else but a great

wtif^yv- festival, spiritually uniting our nature to Him as His bride,

*" that she who was formerly barren might become fruitful.

The children of the Bridegroom then are found to be those who

have been called by Him through a new and evangelical

discipline, but not the Scribes and Pharisees, who observe

Aug. only the shadow of the law. Aug. Now this which Luke

Ev^n" ^lo"^ mentions, Ve cannot ?nake the children of the bride-

c. 27. groom fast, is understood to refer to those very men who said

that they would make the children of the Bridegroom mourn

VER. 33 — 39. ST. LUKE. 195

and fast, since they were about to kill the Bridegroom.
Cyril; Having granted to the children of the Bridegroom
that it was not fitting that they should be troubled, as they were
keeping a spiritual feast, but that fasting should be abohshed
among them. He adds as a direction, But the days shall
come when the Bridegroom shall be taken from them, and
then shall they fast in those days. Aug. As if He said, Then Aug. de
shall they be desolate, and in sorrow and lamentation, [['^•^jjg"
until the joy of consolation shall be restored to them by the
Holy Spirit. Ambrose; Or, That fast is not given up
whereby the flesh is mortified, and the desires of the body
chastened. (For this fast commends us to God.) But we
cannot fast who have Christ, and banquet on the flesh and
blood of Christ. Basil; The children of the Bridegroom
also cannot fast, i. e. refuse nourishment to the soul, but
live on every word which proceedeth out of the mouth of
God. Ambrose ; But when are those days, in which Christ
shall be taken away from us, since He has said, / will he
ttith you aluayy even unto the end of the tcorld ? But no
one can take Christ away from you, unless you take yourself
away from Him. Bede ; For as long as the Bridegioom is
with us we both rejoice, and can neither fast nor mourn. But
when He has gone away through our sins, then a fast must
be declared and mourning be enjoined. Ambrose ; Lastly,
it is spoken of the fast of the soul, as the context shews, for
it follows, But he said, No man putteth a piece of a new
garment upon an old. He calleth fasting an old garment,
which the Apostle thought should be taken off", saying, Put Col. 3,
off the old man with his deeds. In the same manner we
have a series of precepts not to mix up the actions of the
old and new man. Aug. Or else. The gift of the Holy Aug.
Spirit being received, there is a kind of fast, which is of joy,"^* *"P*
which they who are already renewed to a spiritual life most
seasonably celebrate. Before they receive this gift, He says
they are as old garments, to which a new piece of cloth is
most unsuitably sewed on, i. e. any part of the doctrine which
relates to the soberness of the new life ; for if this takes place,
the very doctrine itself also is in a measure divided, for it
teaches a general fast not from pleasant food only, but from all
delight in temporal pleasures, the part of which that apper-

o 2

lytj GOSPEL ACCORDING TO ST. LUKE. CHAP. V.

tains to food He said ouglit not to be given to men still

devoted to their old habits, for therein seems to be a

rent, and it agreeth not with the old. He says also, that

they are like to old skins, as it follows. And no one puiteth

wine into old skins. Ambrose ; The weakness of man's

condition is exposed when our bodies are compared to the

^"8- skins of dead animals. Aug. But the Apostles are com-
ubi sup, 11- •

pared to old skins, who arc more easily burst with new

wine, i. e. with spiritual precepts, than contain them. Hence
it follows, Else the new wine will burst the skins, and
the uine will be spilled. But they were new skins at that
time, when after the ascension of the Lord they received the
Holy Spirit, when from desire of His consolation they were
renewed by prayer and hope. Hence it follows. But the
new wine must be put into new bottles, and both are pre-
served. Bede ; Inasmuch as wine refreshes us within, but
garments cover us without, the garments are the good
works which we do abroad, by which we shine before men ;
wine, the fervour of faith, hope, and charity. Or, The
old skins are the Scribes and Pharisees, the new piece

Greg, and the new wine the precepts of the Gospel. Greg.

Deu! Nyss. For wine newly drawn forth, evaporates on account

rilii et of the natural heat in the liquor, throwing off from itself
the scum by natural action. Such wine is the new covenant,
which the old skins because of their unbelief contain not,
and are therefore burst by the excellence of the doctrine, and

Sap. 1, cause the grace of the Spirit to flow in vain; because into
an evil soul wisdom will not enter. Bede ; But to every soul
which is not yet renewed, but goes on still in the old way of
wickedness, the sacraments of new mysteries ought not to
be given. They also who wish to mix the precepts of
the Law with the Gospel, as the Galatians did, put new
wine into old bottles. It follows. No man also having drank
old wine straightway desireth new, for he sailh, the old
is better. For the Jews, imbued with the taste of their
old life, despised the precepts of the new grace, and being
defiled with the traditions of their ancestors, were not able to
perceive the sweetness of spiritual words.

CHAP. VI.

1 . And it came to pass on the second sabbath after
the first, that he went through the corn fields ; and
his disciples plucked the ears of corn, and did eat,
rubbing them in their hands.

2. And certain of the Pharisees said unto them.
Why do ye that which is not lawful to do on the
sabbath days ?

3. And Jesus answering them said. Have ye not
read so much as this, what David did, when himself
was an hungred, and they which were with him ;

4. How he went into the house of God, and did
take and eat the shewbread, and gave also to them
that were with him ; which it is not lawful to eat but
for the Priests alone ?

5. And he said unto them. That the Son of man
is Lord also of the sabbath.

Ambrose ; Not only in the form of expression, but in His
very practice and mode of action, did the Lord begin to ab-
solve man from the observance of the old law. Hence it is
said, And it came to pass that he went through the cornfields,
^c. Bede; For His disciples having no opportunity for
eating because the multitudes thronged so, were naturally
hungry, but by plucking the ears of com they relieved their
hunger, which is a mark of a strict habit of life, not seeking
for prepared meats, but mere simple food. Theophyl.
Now He says, on the second sabbath after the first, be-

198 GOSPEL ACCORDING TO CHAl'. VI.

cause the Jews called every feast a sabbatli. For sabbath

means rest. Frequently therefore was there feasting at

the preparation, and they called the preparation a sabbath

because of the feast, and hence they gave to the principal

sabbath the name of the second-first, as being the

second in consequence of the festival of the day preceding.

Chrj-s. Chrys. For there was a double feast; one on the principal

39. in sabbath, another on the next solemn day succeeding, which was

Matt, also called a sabbath. Isidore; He says, On the second-first,

Isidore. . -, ^ n ■, ^

1. i. Ep. because it was the second day of the Passover, but the first
^^^' of unleavened bread. Having killed the passover, on the
very next day they kept the feast of unleavened bread. And
it is plain that this was so from the fact, that the Apostles
plucked ears of corn and ate them, for at that time the ears
Epiph. are weighed down by the fruit. Epipii. On the sabbath day
S?°** J then they were seen passing through the com fields, and eat-
i. Haer. ing the corn, shewing that the bonds of the sabbath were
"loosened, when the great Sabbath was come in Christ, Who
made us to rest from the w^orking of our iniquities. Cyril ;
But the Pharisees and Scribes not knowing the Holy Scrip-
tures agreed together to find fault with Christ's disciples, as
it follows. And certain of the Pharisees said unto them. Why
do ye, SfC. Tell me now, when a table is set before you on
the sabbath day; do you not break bread.'' Why then do
you blame others ? Bede; But some say that these things
were objected to our Lord Himself; they might indeed have
been objected by different persons, both to our Lord Himself
and His disciples, but to whomsoever the objection is made,
it chiefly refers to Him.

Ambrose; But the Lord proves the defenders of the law to

be ignorant of what belongs to the law, bringing the example

of David ; as it follows. And Jesus answering said to theni.

Have ye not read so much as this, ^c. Cyril; As if He said,

Deut 1 Whereas the law of Moses expressly says. Give a righteous

le. 17- judgment, and ye shall not respect persons in judgment, how

now do ye blame My disciples, who even to this day extol

David as a saint and prophet, though he kept not the com-

Chryfl. mandment of Moses? Chrys. And mark, that whenever the

°* '"P- Lord speaks for His servants, (i. e. His disciples,) He brings

forward servants, as for example David and the Priests; but

VER. 1 — 5. ST. LUKE. " 199

when for Himself, He introduces His Father ; as in that John 5,
place, My Father worketh hitherto, and I work.

Theophyl. But he reproves them in another way, as it is
added, And he said unto them, that the Son of man is Lord
also of the sabbath. As if he said, I am the Loi*d of the sab-
bath, as being He who ordained it, and as the Legislator I
have power to loose the sabbath ; for Christ was called the
Son of man, who being the Son of God yet condescended in a
miraculous manner to be made and called for man's sake the
Son of man. Chrys. But Mark declares that He uttered this Chrys.
of our common nature, for He said. The sabbath was made for
man, not man for the sabbath. It is therefore more fitting
that the sabbath should be subject to man, than that man
should bow his neck to the sabbath.

Ambrose ; But herein is a great mystery. For the field
is the whole world, the corn is the abundant harvest of the
saints in the seed of the human race, the ears of corn are the
fruits of the Church, which the Apostles shaking off by their
works fed upon, nourishing themselves with our increase, and
by their mighty miracles, as it were out of the bodily husks,
plucking forth the fruits of the mind to the light of faith.

Bede; For they bruise the ears in their hands,because, when
they wish to bring othei's over into the body of Christ, they
mortify their old man with its acts drawing them away from
worldly thoughts. Ambrose; Now the Jews thought this un-
lawful on the Sabbath, but Christ by the gift of new grace
represented hereby the rest of the law, the work of grace.
Wonderfully has He called it the second-first sabbath, not the
first-second, because that was loosed from the law which was
first, and this is made first which was ordained second. It is
therefore called the second sabbath according to number, the
first according to the grace of the work. For that sabbath
is better where there is no penalty, than that where there is a
penalty prescribed. Or this perhaps was first in the foreknow-
ledge of wisdom, and second in the sanction of the ordinance.
Now in David escaping with his companions, there was
a foreshadowing of Christ in the law, who with His Apostles
escaped the prince of the world. But how was it that the
Observer and Defender of the law Himself both eat the bread,
and gave it to those that were with Him, which no one was

200 'gospel according to chap. VI

allowed to eat but the priests, except that lie might shew by
that figure that the priests' bread was to come over to the use
of the people, or that wc ought to imitate the priests' life, or
that all the children of the Church are priests, for we arc
1 Pet. 2, anointed into a holy priesthood, offering ourselves a spiritual
saci'ifice to God. But if the sabbath was made for men, and
the benefit of men required that a man when hungry (having
been long without the fruits of the earth) should forsake the
abstinence of the old fast, the law is surely not broken but
fulfilled.

6. And it came to pass also on another sabbath,
that he entered into the synagogue and taught : and
there was a man whose right hand was withered.

7. And the Scribes and Pharisees watched him,
whether he would heal on the sabbath day ; that they
might find an accusation against him.

8. But he knew their thoughts, and said to the man
which had the withered hand. Rise up, and stand
forth in the midst. And he arose and stood forth.

9. Then said Jesus imto them, I will ask you one
thing ; Is it lawful on the sabbath days to do good,
or to do evil ? to save life, or to destroy it ?

10. And looking round about upon them all, he
said unto the man. Stretch forth thy hand. And he
did so : and his hand was restored whole as the
other.

11. And they were filled with madness; and com-
muned one with another what they might do to Jesus.

Ambrose ; The Lord now proceeds to another work. For
He who had determined to make the whole man safe, was
able to cure each member. Hence it is said, And it came to
pass also on another sabbath, that he entered into the syna-
gofjue and taught. Bedk; He chiefly heals and teaches on
the sabbaths, not only to convey the meaning of a spiritual
sabbath, but because of the more numerous assembly of
the people. Cyril ; But He taught things far beyond

VER. 6 — 11. ST. LUKE. 201

their comprehension, and opened to his hearers the way to
future salvation by Him; and then after having first taught
them, He suddenly shewed His divine power, as it follows,
and there was a man there whose right hand was withered.

Bede; But since the Master had excused by an undenia-
ble example the breach of the sabbath, with which they
charged His disciples, their object is now by watching to
bring a false accusation against the Master Himself. As it
follows. And the Scribes and Pharisees watched him, if he
would heal on the sabbath, that if He did not, they might
accuse Him of cruelty or impotence; if He did, of violation
of thesabbath. Hence it follows, that they might find an accusa-
tion against him. Cyril; For this is the way of the envious
man, he feeds in himself his pang of grief with the praises of
others. But the Lord knew all things, and searches the hearts ;
as it follows, But he knew their thoughts, and said to the man
who had the withered hand. Rise up, and stand. And he
arose, and stood forth, that perchance he might stir up
the cruel Pharisees to pity, and allay the flames of their
passion.

Bede; But the Lord anticipating the false charge which
they were preparing against Him, reproves those who by
wrongly interpreting the law thought that they must rest on
the sabbath-day even from good works; whereas the law com-
mands us to abstain from servile works, i. e. from evil, on the
sabbath. Hence it follows, Then said Jesus unto them, I
ask you, Is it lauful to do good on the sabbath, ^c. Cyril;
This isa very useful question, for if itis lawful to do good on the
sabbath, and there is no reason why those who work should
not obtain mercy from God, cease to gather up accusation
against Christ. But if it be not lawful to do good on the
sabbath, and the law prohibits the safety of life, thou art be-
come the accuser of the law. For if we examine the very
institution of the sabbath, we shall find it was introduced
for an object of mercy, for God commanded to keep holy the
sabbath, that may rest thy man servant and thy maid Exo6.
servant, and all thy cattle. But he who has mercy on his^^' ^^'
ox, and the rest of his cattle, how much rather will he not
have mercy on man troubled with a severe disease ? Ambrose ;
But the law by things present prefigured the form of things

20*i COSl'KL ACCORDING TO CHAP. VI.

future, among wliich surely the clays of rest to eouie are to

be not from good works but from evil. For although secular

works may be given up, yet it is no idle act of a good work to

/.ug. de ^^.gt ij^ the praise of God. Aug. But though our Lord was heal-

Qu. Lv. , ' ....

1. iii.qu. ing the body, He asked this question, " is it lawful to save the
'' soul or to lose it.?" either because He performed His miracles

on account of faith in which is the salvation of the soul; or,
because the cure of the right hand signified the salvation of the
soul, which ceasing to do good works, seemed in some measure
to have a withered right hand, i. e. He placed the soul for the
man, as men are wont to say, " So many souls were there."
Aug- Aug. But it may be questioned how Matthew came to say,

Ev. 1. ii. that they asked the Lord, uhether it ivas lawful to heal on
*^- ^^* the sabbath, when Luke in this place states that they rather
were asked of the Lord. We must therefore believe ihatthey
first asked the Lord, and that then He understanding b}^ their
thoughts that they sought an opportunity to accuse Him, placed
the man in the midst whom He was going to heal, and asked the
question which Mark and Luke relate Him to have asked. It
follows. And looking round about upon them all. Tit us Bos.
When the eyes of all were, as it were, riveted together, and
their minds also fixed upon the consideration of the matter,
he said to the man, Stretch forth thy hand; I command thee,
Who created man. But he who had the withered hand hears,
and is made whole, as it follows. And he stretched it, and it was
restored. But they who should have been astonished at the
miracle, increased in malice; as it follows. But they were
filled with madness; and communed one with another whut
Chrys. they shoidd do to Jesus. Chrys. And as Matthew relates,
in*Matt. ^^^V 9^ ^^^^ ^^ ^^^^ counsel, that they shoidd kill him. Cyril;
40. Thou perceivest, O Pharisee, a divine Worker, and Him Who
delivers the sick by His heavenly power, and out of
envy thou breathest forth death. Bede; The man repre-
sents the human race, withered by the unfruitfulness of
good works, because of the hand in our first ])arent stretched
forth to take the apple, which was healed by the innocent
hand stretched forth on the cross. And rightly was the wi-
thered hand in the synagogue,because where there is the greater
gift of knowledge, there the transgressor lies under the greater
blame. Ambrose ; You have heard then the words of Him

VER. 12—16. ST. LUKE. 203

who says, Stretch forth thy hand. That is a frequent and
common cure, and thou that thinkest thy hand is whole, be-
ware lest it be contracted by avarice or sacrilege. Stretch it
forth oftener to help thy neighbour, to protect the widow, to
save from injury him whom you see the victim of unjust attack;
stretch it forth to the poor man who beseeches thee ; stretch
it forth to the Lord, to ask pardon of thy sins ; as the hand is i Kings
stretched forth so is it healed. ^^^ ^' ^'

12 And it came to pass in those days, that he went
out into a mountain to pray, and continued all night
in prayer to God.

13. And when it was day, he called unto him his
disciples : and of them he chose twelve, whom also he
named apostles ;

14. Simon, (whom he also named Peter,) and
Andrew his brother, James and John, Philip and
Bartholomew,

15. Matthew and Thomas, James the son of
Alphaeus, and Simon called Zelotes,

16. And Judas the brother of James, and Judas
Iscariot, which also was the traitor.

Gloss. When adversaries rose up against the miracles Gloss,
and teaching of Christ, He chose Apostles as defendei-s and°°°°'^^'
witnesses of the truth, and pi'efaces their election with prayer;
as it is said. And it came to pass, S^e. Ambkose ; Let not thy
ears be open to deceit, that thou shouldest think that the Son
of God prays from want of strength, that He may obtain
what He could not perform ; for being Himself the Author of
power, the Master of obedience. He leads us by His own ex-
ample to the precepts of virtue.

Cyril ; Let us examine then in the actions which Jesus
did, how He teaches us to be instant in prayer to God,
going apart by ourselves, and in secret, no one seeing us; put-
ting aside also our worldly cares, that the mind may be raised
up to the height of divine contemplation ; and this we have
marked in the fact, that Jesus went into a mountain apart to pray.

204 GOSPEL ACCORDING TO CHAP. VI.

Ambrose; Every where also He prays alone, for human wishes
comprehend not the wisdom of" God ; and no one can be
a partaker of the secrets of Christ. But not every one who
prays ascends a mountain, he only who prays advancing
from earthly things to higher, who is not anxious for
the riches or honours of the world. All whose minds are
raised above the world ascend the mountain. In the Gospel
therefore you will find, that the disciples alone ascend the
mountain with the Lord. But thou, O Christian, hast now
the character given, the form prescribed which thou shouldest
imitate; as it follows, Atid he contiiiued all night in
jnayer to God. For what oughtest thou to do for thy
salvation, when Christ continues all night in prayer for thee ?
Chrys. Chrys. Rise then thou also at night time. The soul is then
ad Pop. purer, the very darkness and great silence are in themselves
Ant. 42. enough to lead us to sorrow for our sins. But if thou lookest
c.ie.Ed! upon the heaven itself studded with stars as with unnumbered
^^*- eyes, if thou thinkest that they who wanton and do unjustly
in day time arc then nothing different from the dead, thou wilt
loathe all human undertakings. All these things serve to
raise the mind. Vain-glory then disquiets not, no tumult
of passion has the mastery; fire does not so destroy the
rust of iron as nightly prayer the blight of sin. He whom the
heat of the sun has fevered by day is refreshed by the dew;
nightly tears are better than any dew, and are proof against desire
and fear. But ifa man is not cherished by the dew we speak of,
he withers in the day. Wherefore although thou prayest not
much at night, pray once with watching, and it is enough ; shew
that the night belongs not only to the body, but to the soul.

Ambrose ; But what does it become thee to do when thou
wouldest commence any work of piety, when Christ, about
to send out His disciples, first prayed } for it follows. And
tvhen it was day, he called his disciples, Sfc. whom truly
He destined to be the means of spreading the salvation of
man through the world. Turn thy eyes also to the heavenly
council. Not the wise men, not the rich, not the noble, but
He chose to send out fishermen and })ublicans, that they might
not seem to turn men to their grace by riches or by
the influence of power and rank, and that the force of truth,
C^J"'- not the graces of oratory, might prevail. Cyuil; But

VER. 12 — 16. ST. LUKE. 205

mark the gi-eat carefulness of the Evangelist. He not only says
that the holy Apostles were chosen, but he enumerates them
by name, that no one should dare to insert any others in the
catalogue ; Simon, whom he also called Peter, and Andrew
his brother. Bede; HenotonlysurnamedPeter first, but lon^
before this, when he was brought by Andrew, it is said, Thou John i,
shall he called Cephas, which is hy interpretation, a stone.
But Luke, wishing to mention the names of the disciples,
since it was necessary to call him Peter, wished shortly to
imply that this was not his name before, but the Lord had
given it to him. Euseb. The two next are James and
John, as it follows, James and John, both indeed sons of
Zebedee, who were also fishermen. After them he mentions
Philip and Bartholomew. John says Philip was of Bethsaida,
of the city of Andrew and Peter. Bartholomew was a
simple man, devoid of all worldly knowledge and guile. But
Matthew was called from those who used to collect taxes;
concerning whom he adds Matthew and Thomas. Bede ;
Matthew places himself after his fellow-disciple Thomas, from
humility, whereas by the other Evangelists he is put before
him. It follows, James the son qf Alphceus, and Simon who
is called Zelotes. Gloss. Because in truth he was of Cana in
Galilee, which is interpreted zeal ; and this is added to distin-
guish him from Simon Peter. It follows, Judas the brother of
James, and Judas Iscariot, who also betrayed him.

Aug. With respect to the name of Judas the brother of Aug.
James, Luke seems to differ fi-om Matthew, who calls him e^.
Thaddajus. But what prevented a man from being called '*^•"•
by two or three names ? Judas the traitor is chosen, not
unwittingly but knowingly, for Christ had indeed taken to
Himself the weakness of man, and therefore refused not even
this share of human infirmity. He was willing to be betrayed
by His own Apostle, that thou when betrayed by thy friend
mayest bear calmly thy mistaken judgment, thy kindness
thrown away.

Bede ; But in a mystical sense the mountain on which our Lord
chose His disciples represents the loftiness of justice in which
they were to be instructed, and which they were to preach to
others ; so also the law was given on a mountain. Cyril; But if
we may learn the interpreUition of the Apostles' names, know

500 GOSPEL ACCORDING TO CHAP. VI.

that Peter means, " loosening or knowing;" Andrew, " glorious
power," or "answering;" but James," ai)ostle of grief';" John,
"the grace of the Lord;" Matthew, "given;" Philip, "large
mouth," or the " orifice of a torch;" Bartholomew, " the son of
him who lets down water ;" Thomas, " deep or twin ;" James
the son of Alphaeus, " supplanter of the step of life;" Judas,
"confession;" Simon," obedience."

17. And he came down with them, and stood in
the plain, and the company of his disciples, and a
great multitude of people out of all Judaea, and
Jerusalem, and from the sea coast of Tyre and Sidon,
which came to hear him, and to be healed of their
diseases ;

18. And they that were vexed with unclean spirits :
and they were healed.

19. And the whole multitude sought to touch him :
for there went virtue out of him, and healed them all.

Cyril ; When the ordination of the Apostles was accom-
plished, and gi'eat numbers were collected together from the
country of Judaea, and from the sea coast of Tyre and Sidon,
(who were idolaters,) he gave the Apostles their commission
to be the teachers of the whole world, that they might recal
the Jews from the bondage of the law, but the worshippers of
devils from their Gentile errors to the knowledge of the truth.
Hence it is said, And fie came down witli them, and stood in
the plain, and a great multitude from Jud<ea, and the sea
coast, S^c. Bede ; By the sea coast he does not refer to the
neighbouring sea of Galilee, because this would not be
accounted wonderful, but it is so called from the great sea, and
therein also Tyre and Sidon may be comprehended, of which it
follows, Both of Tyre and Sidon. And these states being
Gentile, are purposely named here, to indicate how great was
the fame and power of the Saviour which had brought even
the citizens of the coast to receive His healing and teaching.
Hence it follows, Which came to hear him. Theophyl.
That is, for the cure of their souls ; and that they might be
healed of their diseases, that is, for the cure of their bodies.

VER. 20 — 23. »T. LUKE. 207

Cyril ; But after that the High Priest had made pubHcly known
His choice of Apostles, He did many and great miracles, that
the Jews and Gentiles who had assembled might know that
these were invested by Christ with the dignity of the Apostle-
ship, and that He Himself was not as another man, but rather
was God, as being the Incarnate Word. Hence it follows.
And the whole multitude sought to touch him, for there went
virtue out of him. For Christ did not receive virtue from
others, but since He was by nature God, sending out His own
Anrtue upon the sick, He healed them all.

Ambrose ; But observe all things carefully, how He both
ascends with His Apostles and descends to the multitude ; for
how could the multitude see Christ but in a lowly place. It
follows him not to the lofty places, it ascends not the heights.
Lastly, when He descends, He finds the sick, for in the high
places there can be no sick. Bede ; You will scarcely find
any where that the multitudes follow our Lord to the higher
places, or that a sick person is healed on a mountain ; but
having quenched the fever of lust and lit the torch of know-
ledge, each man approaches by degrees to the height of the
virtues. But the multitudes which were able to touch the
Lord are healed by the virtue of that touch, as formerly the
leper is cleansed when our Lord touched him. The touch
of the Saviour then is the work of salvation, whom to touch
is to believe on Him, to be touched is to be healed by His
precious gifts.

20. And he lifted up his eyes on his disciples, and
said. Blessed be ye poor : for yours is the kingdom
of God.

21. Blessed are ye that hunger now: for ye shall
be filled. Blessed are ye that weep now : for ye
shall laugh.

22. Blessed are ye, when men shall hate you, and
when they shall separate you from their company,
and shall reproach you, and cast out your name as
evil, for the Son of man's sake.

23. Rejoice ye in that day, and leap for joy : for.

208 GOSPEL ACCORDING TO CHAP. VI.

behold, your reward is great in heaven : for in the
like manner did their fathers unto the prophets.

Cyril; After the ordination of tlie Apostles, the Saviour
directed His disciples to the newness of the evangelical life.
Ambrose ; But being about to utter His divine oracles,
He begins to rise higher ; although He stood in a low
place, yet as it is said, He lifted tip his eyes. What is
lifting up the eyes, but to disclose a more hidden hght ?
Bede; And although He speaks in a general way to all,
yet more especially He lifts up His eyes on His disciples ;
for it follows, on his disciples, that to those who receive
the word listening attentively with the heart, He might
reveal more fully the light of its deep meaning. Ambrose ;
Now Luke mentions only four blessings, but Matthew eight ;
but in those eight are contained these four, and in these four
those eight. For the one has embraced as it were the four
cardinal virtues, ihe other has revealed in those eight the
' For the mystical number. For as the eighth ' is the accomplishment of
'^' ber '^^^ hope, so is the eighth also the completion of the virtues.
see But each Evangelist has placed the blessings of poverty first,
p. 78?' f^^ ^* i® ^^ ^'^^t i^ order, and the purest, as it were, of the
virtues; for he who has despised the world shall reap an
eternal reward. Now can any one obtain the reward of the
heavenly kingdom who, overcome by the desires of the world,
has no power of escape from them.? Hence it follows, He
said, Blessed are the poor.

Cyril; In the Gospel according to St. Matthew it is said.

Blessed are the poor in spirit, that we should understand the

* poor in spirit to be one of a modest and somewhat depressed

mind. Hence our Saviour says, Learn from me, for I am

meek and lowly of heart. But liuke says. Blessed are the

poor, without the addition of spirit, calling those poor who

despise riches. For it became those who were to preach the

doctrines of the saving Gospel to have no covetousness, but

their affections set upon higher things.

Basil, in Basil ; But not every one oppressed with poverty is blessed,

P.x. 33. but he who has preferred the commandment of Christ to

worldly riches. For many are poor in their possessions, yet

most covetous in their disposition ; these poveity does not save.

VER. 20 — 23. ST. LUKE. 209

but their affections condemn. For nothing involuntary
deserves a blessing, because all virtue is characterized by the
freedom of the will. Blessed then is the poor man as being
the disciple of Christ, Who endured poverty for us. For the
Lord Himself has fulfilled every work which leads to happiness,
leaving Himself an example for us to follow. Euseb. But
when the celestial kingdom is considered in the many
gradations of its blessings, the first step in the scale belongs
to those who by divine instinct embrace poverty. Such did
He make those who first became His disciples ; therefore
He says in their person, For yours is the kingdom of heaven^
as pointedly addressing Himself to those present, upon whom
also He lifted up His eyes.

Cyril; After having commanded them to embrace poverty,
He then crowns with honour those things which follow from
poverty. It is the lot of those who embrace poverty to be in
want of the necessaries of life, and scarcely to be able to get
food. He does not then permit His disciples to be faint-
hearted on this account, but says, Blessed are ye toho hunger
now. Bede ; That is, blessed are ye who chasten your body
and subject it to bondage, who in hunger and thirst give heed
to the word, for then shall ye receive the fulness of heavenly
joys. Greg. Naz. But in a deeper sense, as they who Greg,
partake of bodily food vaiy their appetites according to the ^^^^^f'
nature of the things to be eaten ; so also in the food of the
soul, by some indeed that is desired which depends upon the
opinion of men, by others, that which is essentially and of its
own nature good. Hence, according to Matthew, men are
blessed who account righteousness in the place of food and
drink; by righteousness I mean not a particular but an universal
virtue, which he who hungers after is said to be blessed. Bede ;
Plainly instructing us, that we ought never to account our-
selves sufficiently righteous, but always desire a daily increase
in righteousness, to the perfect fulness of which the Psalmist
shews us that we can not arrive in this world, but in the
world to come. / shall be satisjied when thy glory shall be Ps. 17,
made manifest. Hence it follows. For ye shall be filled. ^^'

Greg. Nyss. For to those who hunger and thirst after Greg.v
righteousness He promises abundance of the things they"^**"P*
desire. For none of the pleasures which are sought in this

VOL. III. p

210 GOSPEL ACCOKDING TO CHAP. VI.

life can satisfy those who pursue them. But the pursuit of
virtue alone is followed by that reward, which implants a joy
in the soul that never failcth. Cyril; But poverty is
followed not only by a want of those things which bring
delight, but also by a dejected look, because of sorrow.
Hence it follows, Blessed are ye that weep. He blesses
those who weep, not those who merely drop tears from their
eyes, (for this is common to the believing and unbelieving,
when sorrow befals them,) but rather He calls those blessed,
who shun a careless life, mixed up with sin, and devoted to
carnal pleasures, and refuse enjoyments almost weeping from
their hatred of all worldly things.
Chrys. Chrys. But godly sorrow is a great thing, and it worketh
18. ad repentance to salvation. Hence St. Paul when he had no
P"P' failings of his own to weep for, mourned for those of others.
Such grief is the source of gladness, as it follows, For ye
shall laugh. For if we do no good to those for whom we
weep, we do good to ourselves. For he who thus weeps for
the sins of others, will not let his own go unwept for ; but
the rather he will not easily fall into sin. Let us not be
ever relaxing ourselves in this short life, lest we sigh in
that which is eternal. Let us not seek delights from which
flow lamentation, and much sorrow, but let us be saddened
with sorrow which brings forth pardon. We often find
Basil, the Lord sorrowing, never laughing. Basil; But He pro-
Grat. mises laughing to those who weep ; not indeed the noise of
*"*• laughter from the mouth, but a gladness pure and unmixed
with aught of sorrow. Bede ; He then who on account of
the riches of the inheritance of Christ, for the bread of eternal
Ufe, for the hope of heavenly joys, desires to suffer weeping,
hunger, and poverty, is blessed. But much more blessed is he
who does not shrink to maintain these virtues in adversity.
Hence it follows, Blessed are ye tvhen men shall hate you.
For although men hate, with their wicked hearts they can not
injure the heart that is beloved by Christ, It follows. And
when they shall separate you. Let them sei)arate and expel
you from the synagogue. Christ finds you out, and strengthens
you. It follows; And shall reproach you. Let them reproach
the name of the Crucified, He Himself raises together with
Him those that have died with Him, and makes them sit in

VER. 20 23. ST. LUKE. 2] I

heavenly places. It follows, And cast out your name as evil.
Here he means the name of Christian, which by Jews and
Gentiles as far as they were able was frequently erased from
the memory, and cast out by men, when there was no
cause for hatred, but the Son of man; for in truth they
who believed on the name of Christ, wished to be called
after His name. Therefore He teaches that they are to be
persecuted by men, but are to be blessed beyond men. As
it follows. Rejoice ye in that day, and ueep for joy, for
behold your reward is great in heaven. Chrys. Great and
little are measured by the dignity of the speaker. Let us enquire
then who promised the great reward. If indeed a prophet
or an apostle, little had been in his estimation great; but now
it is the Loi'd in whose hands are eternal treasures and riches
surpassing man's conception, who has promised great reward.
Basil ; Again, great has sometimes a positive signification, Basil,
as the heaven is great, and the earth is great; but sometimes?^*®'
it has relation to something else, as a great ox or great horse,
on comparing two things of like nature. I think then that
great reward will be laid up for those who suffer reproach for
Christ's sake, not as in comparison with those things in our
power, but as being in itself great because given by God.
Damasc. Those things which may be measured or numbered Damas.
are used definitely, but that which from a certain excellence Logic c
surpasses all measure and number we call great and much 49.
indefinitely; as when we say that gi-eat is the longsuffering
of God.

EusEB. He then fortifies His disciples against the attacks
of their adversaries, which they were about to suffer as they
preached through the whole world ; adding. For in like manner
did their fathers to the prophets. Ambrose ; For the Jews
persecuted the prophets even to death. Bede ; They
who speak the truth commonly suffer persecution, yet the
ancient prophets did not therefore from fear of persecution
turn away from preaching the tiaith.

Ambrose ; In that He says, Blessed are the poor, thou
hast temperance; which abstains from sin, tramples upon
the world, seeks not vain delights. In Blessed are they that
hunger, thou hast righteousness; for he who hungers suffers
together with the hungry, and by suffering together with him

p 2

212 GOSPEL ACCORDING TO CHAP. VI.

gives to him, by giving becomes righteous, and his rigliieous-
Ps. ii2,ness abideth for ever. In Blessed are they that weep vow,
thouhast prudence ; which is to weep for the things of time, and
to seek those which are eternal- In Blessed are ye vjhen nien
hale you, thou hast fortitude ; not that which deserves hatred
for crime, but which suffers persecution for faith. For so thou
wilt attaiji to the crown of suffering, if thou slightest the favour
of men, and seekest that which is from God.

Temperance therefore brings with it a pure heart; righ-
teousness, mercy; prudence, peace; fortitude, meekness. The
virtues are so joined and linked to one another, that he who
has one seems to have many ; and the Saints have each one
especial virtue, but the more abundant virtue has the richer
reward. What hospitality in Abraham, what humility,
but because he excelled in faith, he gained the pre-
eminence above all others. To every one there are many
rewards because many incentives to virtue, but that which
is most abundant in a good action, has the most exceeding
reward.

24. But woe unto you that are rich I for ye have
received your consolation.

25. Woe unto you that are full ! for ye shall
hunger. Woe unto you that laugh now ! for ye
shall mourn and weep.

26. Woe unto you, when all men shall speak well
of you ! for so did their fathers to the false prophets.

Cyril; Having said before that poverty for God's sake is
the cause of every good thing, and that hunger and weeping
will not be without the reward of the saints, he goes on to
denounce the opposite to these as the source of condemnation
and punishment. But woe unto you rich, for ye have your
consolation. Chrys. For this expression, woe, is always
said in the Scriptures to those who cannot escape from
future punishment. Ambrose ; But although in the abun-
dance of wealth many are the allurements to crime, yet many
also are the incitements to virtue. Although virtue requires
no support, and the offering of the poor man is more com-
mendable than the liberality of the rich, still it is not those

VER. 24 — 26. ST. LUKE. 213

who possess riches, but those who know not how to use
them, that are condemned by the authority of the heavenly
sentence. For as that poor man is more praiseworthy who
gives without grudging, so is the rich man more guilty,
who ought to return thanks for what he has received,
and not to hide without using it the sum which was
given him for the common good. It is not therefore the
money, but the heart of the possessor which is in fault.
And though there be no heavier punishment than to be pre-
serving with anxious fear what is to serve for the advantage
of successors, yet since the covetous desires are fed by a
certain pleasure of amassing, they who have had their
consolation in the present life, have lost an eternal reward.
We may here however understand by the rich man the
Jewish people, or the heretics, or at least the Pharisees, who,
rejoicing in an abundance of words, and a kind of hereditary
pride of eloquence, have overstepped the simplicity of true
faith, and gained to themselves useless treasures.

Bede ; JVoe to you that are full, for ye shall be hungry.
That rich man clothed in purple was full, feasting sumptu-
ously everj"^ day, but endured in hunger that dreadful '* woe,"
when from the finger of Lazarus, whom he had despised, he
begged a drop of water. Basil ; Now it is plain that the rule Basil.
of abstinence is necessary, because the Apostle mentions it^^g-*^*"'
among the fruits of the Spirit. For the subjection of the body 16_19,
is by nothing so obtained as by abstinence, whereby, as it were 2z ' '
a bridle, it becomes us to keep in check the fervour of youth.
Abstinence then is the putting to death of sin, the extirpation
of passions, the beginning of the spiritual life, blunting in
itself the sting of temptations. But lest there should be any
agreement with the enemies of God, we must accept every
thing as the occasion requires, to shew, that to the pure all Tit. i,
things are pure, by coming indeed to the necessaries of life, ^'
but abstaining altogether from those which conduce to
pleasure. But since it is not possible that all should keep
the same hours, or the same manner, or the same proportion,
still let there be one purpose, never to wait to be filled,
for fulness of stomach makes the body itself also unfit foi"
its proper functions, sleepy, and inclined to what is hurtful.
Bede; In another way. If those are happy who always hunger

214 GOSPEL ACCORDING TO CHAP. VI.

after the works of righteousness, they on the other liand are
counted to be unhappy, who, pleasing themselves in their
own desires, suffer no hunger after the true good. It follows,

Basil. JVoe to you who laugh, 8fc. Basil; Whereas the Lord
^' reproves those who laugh now, it is plain that there will
never be a house of laughter to the faithful, especially since
there is so great a multitude of those who die in sin for whom
we must mourn. Excessive laughter is a sign of want
of moderation, and the motion of an unrestrained spirit ; but
ever to express the feelings of our heart with a pleasant-

Chrys. ness of countenance is not unseemly. Chrys. But tell me,

in Matt! why art thou distracting and wasting thyself away with
pleasures, who must stand before the awful judgment, and
give account of all things done here ? Bede ; But because
flattery being the very nurse of sin, like oil to the flames,
is wont to minister fuel to those who are on fire with
sin, he adds, JVoe unto you when all men shall speak
well of you. Chrys. What is said here is not opposed

Matt. 5, to what our Lord says elsewhere. Let your light shine before
men ; that is, that we should be eager to do good for the
glory of God, not our own. For vain-glory is a baneful
thing, and from hence springs iniquity, and despair, and
avarice, the mother of evil. But if thou seekest to turn
away from this, ever raise thy eyes to God, and be content
with that glory which is from Him. For if in all things we
must choose the more learned forjudges, how dost thou trust
to the many the decision of virtue, and not rather to Him,
who before all others knoweth it, and can give and reward it,
whose glory therefore if thou desirest, avoid the praise of
men. For no one more excites our admiration than he who
rejects glory. And if we do this, much more does the God
of all. Be mindful then, that the glory of men quickly
faileth, seeing in the course of time it is pa.st into oblivion.
It follows, For so did their fathers to the false prophets.
Bede ; By the false prophets are meant those, who to
gain the favour of the multitude attempt to predict future
events. The Lord on the mountain pronounces only the
blessings of the good, but on the plain he describes also
the " woe" of the wicked, because the yet uninstmcted
hearers must first be brought by terrors to good works, but

VER. 27 — 31. ST. LUKE. 215

the perfect need but be invited by rewards. Ambrose ; And
mark, that Matthew by rewards called the people to virtue
and faith, but Luke also frightened them from their sins and
iniquities by the denunciation of future punishment.

27. But I say unto you which hear. Love your
enemies, do good to them which hate you,

28. Bless them that curse you, and pray for them
which despitefully use you.

29. And unto him that smiteth thee on the one
cheek offer also the other ; and him that taketh away
thy cloke forbid not to take thy coat also.

30. Give to every man that asketh of thee ; and of
him that taketh away thy goods ask them not again.

31. And as ye would that men should do to you,
do ye also to them likewise.

Bede ; Having spoken above of what they might suffer
from their enemies, He now points out how they ought to
conduct themselves towards their enemies, saying, But I say
to you who hear. Ambrose ; Having proceeded in the enu-
meration of many heavenly actions, He not unwisely comes to
this place last, that He might teach the people confirmed by
the divine miracles to march onward in the footsteps of
virtue beyond the path of the law. Lastly, among the three
greatest, (hope, faith, and charity,) the greatest is charity,
which is commanded in these words, Love your enemies.
Basil; It is indeed the part of an enemy to injure and be Basil,
treacherous. Every one then who does harm in any way tOb).J^5
any one is called his enemy. Cyril ; But this way of life was ^^^•
well adapted to the holy teachers who were about to preach
throughout the earth the word of salvation, and if it had been
their will to take vengeance upon their persecutors, had
failed to call them to the knowledge of salvation. Chrys. Chrys.
But He says not, Do not hate, but love ; nor did He merely Jg"^
command to love, but also to do good, as it follows, Do Matt.
good to them which hate you. Basil ; But because man Basil,
consists of body and soul, to the soul indeed we shall do "^' "°P'

216 GOSPEL ACCORDING TO CHAP. VI.

this good, by reproving and admonishing such men, and
leading them by the hand to conversion; but to tlie body,
by profiting them in the necessaries of life.

It follows, Bless them that curse you. Chrys. For they who
pierce their own souls deserve tears and weeping, not curses.
For nothing is more hateful than a cursing heart, or more foul
than a tongue which utters curses. O man, spit not forth
the poison of asps, nor be turned into a beast. Thy mouth
was given thee not to bite with, but to heal the wounds of
others. But he commands us to count our enemies in the
rank of our friends, not only in a general way, but as our
particular friends for whom we are accustomed to pray ; as it
follows, Pray for them which persecute you. But many on
the contrary falling down, and striking their faces upon the
ground, and stretching forth their hands, pray God not for
their sins, but against their enemies, which is nothing else but
piercing their own selves. When thou prayest to Him that
He would hear thee cursing thy enemies, who has forbidden
thee to pray against thy enemies, how is it possible for thee
to be heard, since thou art calling Him to hear thee by striking
an enemy in the king's presence, not with the hand indeed, but
with thy words. What art thou doing, O man ? thou staudest
to obtain pardon of your sins, and thou fillest thy mouth with
bitterness. It is a time of forgiveness, prayer, and mourning,
not of rage. Bede ; But the question is fairly raised, how
it is that in the prophets are to be found many cunses against
their enemies. Upon which we must observe, that the pro-
phets in the imprecations they uttered foretold the future, and
that not with the feelings of one who wishes, but in the
spirit of one who foresees. Cyril ; Now the old law com-
manded us not to injure one another; or if we are first
injured, not to extend our wrath beyond the measure of the
injurer, but the fulfilling of the law is in Christ and in His
commands. Hence it follows. And unto him that smiteth
thee on the one cheek, offer also the other.
Chrys. Chrys. For physicians also, when they are attacked by mad-
18° Tn men, have then most compassion on them, and exert themselves
Matt, to restore them. Have thou also a like consideration towards
thy persecutors; for it is they who arc under tlic greatest
infirmity. And let us not cease until they have exhausted

VER. 27 — 81. ST. LUKE. 217

all their bitterness, they will then overpower thee with thanks,
and God Himself will give thee a crown, because thou hast
delivered thy brother from the worst disease. Basil ; But we Basil,
almost all of us offend against this command, and especially j" 23^'*
the powerful and rulers, not only if they have suffered insult, in App.
but if respect is not paid them, accounting all those their
enemies who treat them with less consideration than they
think they deserve. But it is a great dishonour in a prince
to be ready to take revenge. For how shall he teach another,
to return to no man evil for evil, if he is eager to retaliate on Rom.
him who injures him. 12, 17.

Cyril ; But the Lord would moreover have us to be de-
spisers of property. As it follows, Andhim that taketh away thy
cloak, forbid not to take thy coat also. For this is the soul's
virtue, which is altogether alien from feeling the pleasure of
wealth. For it becomes him who is merciful even to forget his
misfortunes, that we may confer the same benefits upon our
persecutors, whereby we assist our dear friends. Chrys. Chrys.
Now He said not. Bear humbly the rule of thy persecutor, " ^ ^"^'
but, Go on wisely, and prepare thyself to suffer what he desires
thee to do ; overcoming his insolence by thy great prudence,
that he may depart with shame at thy excellent endurance.

But some one will say. How can this be? When thou hast

seen God made man, and suffering so many things for thee,

dost thou still ask and doubt how it is possible to pardon

the iniquities of thy fellow servants ? Who has suffered what

thy God has, when He was bound, scourged, enduring to be

spat upon, suffering death ? Here it follows. But to every

one who seeks, give. Aug. He says not. To him that seeketh Aug.

give all things, but give what you justly and honestly can,Doi^™'

that is, what as far as man can know or believe, neither li^- 1-

c 20
hurts you, nor another : and if thou hast justly refused any

one, the justice must be declared to him, (so as not to send

him away empty,) sometimes thou wilt confer even a greater

boon when thou hast corrected him who seeks what he ought

not. Chrys. Herein however we do not lightly en-, when not

only we give not to those who seek, but also blame them ? Why

(you say) does he not work, why is the idle man fed ? Tell

me, dost thou then possess by labour.? but still if thou workest,

dost thou work for this, that thou shouldest blame another ? For

218 GOSPEL ACCORDING TO CHAP. VI.

a single loaf and coat dost thou call a man covetous ? Thou
givestnothing, make then no reproaches. Why dost thou neither
take pity thyself, and dissuadest those who would ? If we spend
upon all indifferently, we shall always have compassion : for be-
cause Abraham entertains all, he also entertains angels. For if
a man is a homicide and a robber, does he not, thinkest thou,
deserve to have bread ? Let us not then be severe censors of
others, lest we too be strictly judged.

It follows. And of him that taketh away thy goods, ask

Chrys. them not again. Chrys. Every thing we have we receive

10. in from God. But when we speak of " mine and thine," they

1 Cor. arg only bare words. For if you assert a house to be yours,

you have uttered an expression which wants the substance of

reality. For both the air, the soil, and the moisture, are the

Creator's. Thou again art he who has built the house ; but

although the use is thine, it is doubtful, not only because of

death, but also on account of the issues of things. Thy soul

is not thy own possession, and will be reckoned to thee in like

manner as all thy goods. God wishes those things to be

thine which are entrusted to thee for thy brethren, and they

will be thine if thou hast dispensed them for others. But if

thou hast spent richly upon thyself what things are thine,

they are now become another's. But through a wicked

desire of wealth men strive together in a state contrary to

Christ's words. And of him that taketh away thy goods,

Aug. ask them not again. Aug. He says this of garments,

Dom "^ houses, farms, beasts of burdens, and generally of all property.

lib. 1. But a Christian ought not to possess a slave as he does a

' ' ' horse or money. If a slave is more honourably governed

by thee than by him who desires to take him from thee, I

know not whether any one would dare to say, that he ought

ut vesti-to be despised, as a gamient.

mentum. (juRyg, j^ow we have a natural law implanted in us, by
Honi. which we distinguish between what is virtue, and what is
^- ^ vice. Hence it follows. And as ye uould that men should
Ant. do unto you, do ye also to them. He does not say, What-
ever ye would not that men should do unto you, do not ye.
For since there are two ways which lead to virtue, namely,
abstaining from evil, and doing good, he names one, signifying
by it the other also. And if indeed He had said, That ye may

VER. 32—36. ST. LUKE. 219

be men, love the beasts, the command would be a difficult
one. But if they are commanded to love men, which is a
natural admonition, wherein lies the difficulty, since even
the wolves and lions observe it, whom a natural relation
compels to love one another. It is manifest then that
Christ has ordained nothing sui-passing our nature, but what
He had long before implanted in our conscience, so that thy
own will is the law to thee. And if thou wilt have good
done unto thee, thou must do good to others ; if thou wilt that
another should shew mercy to thee, thou must shew mercy to
thy neighbour.

32. For if ye love them which love you, what
thank have ye ? for sinners also love those that love
them.

33. And if ye do good to them which do good to
you, what thank have ye ? for sinners also do even
the same.

34. And if ye lend to them of whom ye hope to
receive, what thank have ye ? for sinners also lend to
sinners, to receive as much again.

35. But love ye your enemies, and do good, and
lend, hoping for nothing again ; and your reward shall
be great, and ye shall be the children of the Highest :
for he is kind unto the unthankful and to the evil.

36. Be ye therefore merciful, as your Father also
is merciful.

Chrys. The Lord had said that we must love our enemies, Chrys.
but that you might not think this an exaggerated expression, j^"^','"
regarding it solely as spoken to alarm them, he adds the reason,
saying. For if you love them which love you^ what thank
have ye ? There are indeed several causes which produce
love ; but spiritual love exceeds them all. For nothing
earthly engenders it, neither gain, nor kindness, nor nature,
nor time, but it descends from heaven. But why wonder
that it needs not kindness to excite it, when it is not even
overcome of malice } A father indeed suffering wrong

220 GOSPEL ACCORDING TO CHAP. VI.

bursts the bands of love. A wife after a quarrel leaves her

husband. A son, if he sees his father come to a great age,

Acts 14, is troubled. But Paul went to those who stoned him to do

IT' , them good. Moses is stoned by the Jews, and prays for them.

17, 40. Let us then reverence spiritual love, for it is indissoluble.

Reproving therefore those who were inclined to wax cold,

he adds, For sinners even love those tchich love them. As

if he said. Because I wish you to possess more than these,

I do not advise you only to love your friends, but also

your enemies. It is common to all to do good to those who

do good to them. But he shews that he seeks something

more than is the custom of sinners, who do good to their

friends. Hence it follows, And if you do good to those who

do good to yon, nhat thank have ye?

Bede ; But he not only condemns as unprofitable the love

and kindness of sinners, but also the lending. As it follows, And

if ye lend to those from whom ye hope to receive, what thank

have ye ? for sinners also lend to sinners, to receive as much

again. Ambrose; Now philosophy seems to divide justice

into three parts ; one towards God, which is called piety ;

another towards our parents, or the rest of mankind ; a third

to the dead, that the proper rites may be performed. But

the Lord Jesus passing beyond the oracle of the law, and the

heights of prophecy, extended the duties of piety to those

also who have injured us, adding. But love your enemies.

Chrys. Chrys. Whereby thou wilt confer more upon thyself than

Horn. }jip^ por he is beloved by a fellow servant, but thou art made

Gen. like unto God. But it is a mark of the greatest virtue when

we embrace witli kindness those who wish to do us harm.

Hence it follows, Afid do good. For as water, when cast upon

a lighted furnace, extinguishes it, so also reason joined with

gentleness. But what water is to fire, such is lowliness and

meekness to wrath ; and as fire is not extinguished by fire,

so neither is anger soothed by anger.

Greg. GuEG. Nyss. But man ought to shun that baneful anxiety

Oral, vvith which he seeks from the poor man increase of his money

cont. . ^

usurar. and gold, exacting a profit of barren metals. Hence he adds.

And lend, hoping for nothing again, Sf-c. If a man should

call the harsh calculation of interest, theft, or homicide, he

will not err. For what is the diflerence, whether a man bv

VER. 32 — 36. ST. LUKE. -221

digging under a wall become possessed of property, or

possess it unlawfully by the compulsory rate of interest?

Basil ; Now this mode of avarice is rightly called in the Basil.

Greek Wxoj, from producing, because of the fruitfulness ofp°™* '"

the evil. Animals in course of time grow up and produce,

but interest as soon as it is born begins to bring forth.

Animals which bring forth most rapidly cease soonest from

breeding, but the money of the avaricious goes on increasing

with time. Animals when they transfer their bringing forth

to their own young, themselves cease to breed, but the

money of the covetous both produces an increase, and renews

the capital. Touch not then the destructive monster. For

what advantage that the poverty of to-day is escaped, if it

falls upon us repeatedly, and is increased ? Reflect then how

canst thou restore thj^self ? Whence shall thy money be so

multiplied as that it will partly relieve thy want, partly refi'esh

thy capital, and besides bring forth interest? But thou sayest,

How shall I get ray living ? I answer, work, serve, last of all,

beg; any thing is more tolerable than borrowing upon interest.

But thou sayest, what is that lending to which the hope of

repayment is not attached? Consider the excellence of the

words, and thou wilt admire the mercifulness of the author.

When thou art about to give to a poor man from regai-d to

divine charity, it is both a lending and a gift ; a gift indeed,

because no return is hoped for; lending, because of the

beneficence of God, who restores it in its turn. Hence

it follows. And great shall be your reward. Dost thou not

wish the Almighty to be bound to restore to thee ? Or, should

He make some rich citizen thy security, dost thou accept

him, but reject God standing as security for the poor ?

Chrys. Observe the wonderful nature of lending, one receives Chrys.

and another binds himself for his debts, giving a himdred P**,?* ^'

' " '-' in den.

fold at the present time, and in the future eternal life.
Ambrose ; How great the reward of mercy which is received
into the privilege of divine adoption ! For it follows. And Ps. 82,
ye shall be the sons of the Highest. Follow then mercy, that
ye may obtain grace. Widely spread is the mercy of God;
He pours His rain upon the unthankful, the fruitful earth
refuses not its increase to the evil. Hence it follows, For
he is kind to the unthankful, and to the evil. Bede; Either

2ii2 GOSFKL ACCORDING TO CHAP. VI.

by giving them temporal gifts, or by inspiring His heavenly
gifts with a wonderful grace.

Cyril; Great then is the praise of mercy. For this virtue

makes us like unto God, and imprints upon our souls certain

signs as it were of a heavenly nature. Hence it follows, Be

ye then merciful^ (is your heavenly Father also is merciful.

Athan. Athan. That isto say, that we beholding His mercies, whatgood

jjQ^j ' ' things we do should do them not with regard to men, but to

Arian. Him, that we may obtain our rewards from God, not from men.

37. Judge not, and ye shall not be judged: con-
demn not, and ye shall not be condemned : forgive,
and ye shall be forgiven :

38. Give, and it shall be given unto you : good
measure, pressed down, and shaken together, and
running over, shall men give into your bosom. For
with the same measure that ye mete withal it shall
be measured to you again.

. Ambrose ; The liord added, that we must not readily judge
others, lest when conscious of guilt thyself, thou shouldestbe
compelled to pass sentence upon another. Chrys. Judge
not thy superior, that is, thou a disciple must not judge thy
master, nor a sinner the innocent. Thou must not blame
them, but advise and correct with love ; neither must we pass
judgment in doubtful and indifferent matters, which bear no
resemblance to sin, or which are not serious or forbidden.
Cyril ; He here expresses that worst inclination of our
thoughts or hearts, which is the first beginning and origin
of a jHoud disdain. For although it becomes men to look
into themselves and walk after God, this they do not, but
look into the things of others, and while they forget their
own passions, behold the infirmities of some, and make
them a subject of reproach. Chrvs. You will not easily
find any one, whether a father of a family or an inhabitant of
the cloister, free from this error. But these are the wiles of
the tempter. For he who severely sifts the fault of others,
will never obtain acquittal for his own. Hence it follows,
And ye shall not he judged. For as the merciful and meek

VER. 37, 38. ST. LUKE. 223

man dispels the rage of sinners, so the harsh and cruel adds
to his own crimes. Greg. Nyss. Be not then rash to judge
harshly of your servants, lest ye suffer the like. For passing
judgment calls down a heavier condemnation ; as it follows,
Condemn not, and ye shall not he condemned. For he does
not forbid judgment with pardon. Bede; Now in a short
sentence he concisely sums up all that he had enjoined with
respect to our conduct towards our enemies, saying. Forgive^
and ])e shall he forgiven, wherein he bids us forgive injuries,
and shew kindness, and our sins shall be forgiven us, and we
shall receive eternal life. Cyril ; But that we shall receive
more abundant recompense fiom God, who gives bountifully
to those who love him, he explains as follows. Good measure,
pressed down, and shaken together, and running over, shall
they give into your hosom. Theophyl. As if he says. As
when you wish to measure meal without sparing, you press it
down, shake it together, and let it pour over abundantly ; so
the Lord will give a large and overflowing measure into your
bosom. Aug. But he says, shall they give, because throughAug.de
the merits of those to whom they have given even a cup of cold i. ii* q. g*.
water in the name of a disciple, shall they be thought worthy ^^*' ^^'
to receive a heavenly reward. It follows. For with the same
measure that ye mete withal it shall he measured to you
again. Basil; For according to the same measure with Basil,
which each one of you metes, that is, in doing good works orpg_ gi.
sinning, will he receive reward or punishment. Theophyl.
But some one will put the subtle question, " If the return is
made overabundantly, how is it the same measure?" to which
we answer, that He said not, " In just as great a measure shall
it be measured to you again, but in the same measure." For
he who has shewn mercy, shall have mercy shewn unto him,
and this is measuring again with the same measure ; but our
Lord spoke of the measure running over, because to such
a one He will shew mercy a thousand times. So also in
judging ; for he that judges and afterwards is judged receives
the same measure. But as far as he was judged the more
severely that he judged one like unto himself, was the measure
running over. Cyril; But the Apostle explains this when
he says, He who sows sparingly, (that is, scantily, and with 2 Cor.
a niggardly hand,) shall also reap sparingly, (that is, not ' *

224 GOSPEL ACCOKDING TO CHAP. VI.

abundantly,) and he who sows blessings, shall reap also
blessings, that is, bountifully. But if a man has not, and
performs not, he is not guilty. P'or a man is accepted in
that which he has, not in that which he has not.

39. .And he spake a parable unto them, Can the
blind lead the blind ? shall they not both fall into the
ditch ?

40. The disciple is not above his master : but every
one that is perfect shall be as his master.

41. And why beholdest thou the mote that is in
thy brother's eye, but perceivest not the beam that is
in thine own eye ?

42. Either how canst thou say to thy brother.
Brother, let me pull out the mote that is in thine eye,
when thou thyself beholdest not the beam that is in
thine own eye? Thou hypocrite, cast out first the
beam out of thine own eye, and then shalt thou
see clearly to pull out the mote that is in thy
brother's eye.

Cyril ; The Lord added to what had gone before a very
necessary parable, as it is said. And he spake a parable to
them, for His disciples were the future teachers of the world,
and it therefore became them to know the way of a virtuous
life, having their minds illuminated as it were by a divine
brightness, that they should not be blind leaders of the blind.
And then he adds. Can the blind lead the blind? But if any
should chance to attain unto an equal degree of virtue with
their teachers, let them stand in the measure of their
teachers, and follow their footsteps. Hence it follows,
The disciple is not above fits master. Hence also Paul says,
1 Cor. 1, Be ye also followers of me, as J am of Christ. Since Christ
^^' therefore judged not, why judgest thou? for He came not
to judge the world, but to shew mercy. Theophyl. Or else,
If thou judgest another, and in the very same way sinnest
thyself, art not thou like to the blind leading the blind? For
how canst thou lead him to good when thou also thyself com-
mittest sin? For the disciple is not above his master. If

VER. 39 — 42. ST. LUKE. 225

therefore thou sinnest, who thinkest thyself a master and guide,
where will he be who is taught and led by thee? For he
will be the perfect disciple who is as his master. Bede ;
Or the sense of this sentence depends upon the former, in
which we are enjoined to give alms, and forgive injuries.
If, says He, anger has blinded thee against the violent, and
avarice against the grasping, how canst thou with thy corrupt
heart cure his corruption? If even thy Master Christ,
who as God might revenge His injimes, chose rather by
patience to render His persecutors more merciful, it is
surely binding on His disciples, who are but men, to follow
the same rule of perfection. Aug. Or, He has added the Aug. de
words, Can the blind, lead the blind, in order that theyp"'^^*

. . -^ 1.11. q. 9.

might not expect to receive from the Levites that measure of
which He says, T7iey shall give into thy bosom, because
they gave tithes to them. And these He calls blind, because
they received not the Gospel, that the people might the
rather now begin to hope for that reward through the dis-
ciples of the Lord, whom wishing to point out as His imi-
tators, He added. The disciple is not above his master.

Theophyl. But the Lord introduces another parable taken
from the same figure, as follows, But why seest thou the
mote (that is, the slight fault) which is in thy brother\s eye,
but the beam which is in thine own eye (that is, thy
great sin) thou regardest nut ? Bede ; Now this has refer-
ence to the previous parable, in which He forewarned
them that the blind cannot be led by the blind, that
is, the sinner corrected by the sinner. Hence it is said. Or,
how canst thou say to thy brother, Brother let m,e cast out
the mote that is in thine eye, if thou seest not the beam that is
in thine own eye? Cyril; As if He said. How can he who
is guilty of grievous sins, (which He calls the beam,) condemn
him who has sinned only slightly, or even in some cases not
at all? For this the mote signifies. Theophyl. But these words
are applicable to all, and especially to teachers, who while
they punish the least sins of those who are put under them,
leave their own unpunished. Wherefore the Lord calls them
hypocrites, because to this end judge they the sins of others,
that they themselves might seem just. Hence it follows,
T7iou hypocrite, Jirst cast the beam out of thine own eye, ^c.

VOL. III. Q

220 GOSPEL ACCORDING TO CHAP. VI.

Cyril; That is to say, first shew thyself clean from great

sins, and then aftci-wards shalt thou give counsel to thy

Basil, neighbour, who is guilty only of slight sins. Basil ; In truth,

in Hex-^^^ knowledge seems the most important of all. For not

ameron. only the eye, looking at orutward things, fails to exercise

its sight upon itself, but our understanding also, though

very quick in apprehending the sin of another, is slow to

perceive its own defects.

43. For a good tree bringeth not forth corrupt
fruit ; neither doth a corrupt tree bring forth good
fruit.

44. For every tree is known by his own fruit. For
of thorns men do not gather figs, nor of a bramble
bush gather they grapes.

45. A good man out of the good treasure of his
heart bringeth forth that which is good ; and an evil
man out of the evil treasure of his heart bringeth forth
that which is evil : for of the abundance of the heart
his mouth speaketh.

Bede ; Our Lord continues the words which He had begun
against the hypocrites, saying, For a good tree bringeth not
forth corrupt fruit ; i. e. as if He says. If thou wouldest have
a true and unfeigned righteousness, what thou settest forth in
words make up also in works, for the hypocrite though he pre-
tends to be good is not good, who doeth evil works ; and
the innocent though he be blamed, is not therefore evil, who
doeth good works. TiTDS Bos. But take not these words to
thyself as an encouragement to idleness, for the tree is moved
conformably to its nature, but thou hast the exercise of free
will ; and every barren tree has been ordained for some good,
but thou wert created unto the good work of virtue. Isidore
Is. Pel. Peleus; He does not then exclude repentance, but a con-
eV 81. tinuance in evil, which as long as it is evil cannot bring forth
good fruit, but being converted to virtue, will yield abun-
dance. But what nature is to the tree, our affections are to
us. If then a corrupt tree cannot bring forth good fruit,
how shall a corrupt heart ?

VER. 43 — 45. ST. LUKE. 227

Chrys. But although the fruit is caused by the tree, yet Chrys.
it brings to us the knowledge of the tree, because the dis- 42. in
tinctive nature of the tree is made evident by the fruit, as it ^^^"•
follows, For every tree is known by its fruit. Cyril ;
Each man's life also will be a criterion of his character. For
not by extrinsic ornaments and pretended humility is the
beauty of true happiness discovered, but by those things
which a man does ; of which he gives an illustration, adding.
For of thorns men do not gather figs.

Ambrose ; On the thorns of this world the fig cannot be
found, which as being better in its second fruit, is well fitted
to be a similitude of the resurrection. Either because, as
you read. The fig trees have put fmth their green figs, Cant. 2,
that is, the unripe and worthless fruit came first in the^'^*
Synagogue. Or because our life is imperfect in the flesh,
perfect in the resurrection, and therefore we ought to cast far
fi*om us worldly cares, which eat into the mind and scorch up
the soul, that by diligent culture we may obtain the perfect
fruits. This therefore has reference to the world and the
resun-ection, the next to the soul and the body, as it follows.
Nor of a bramble bush gather they grapes. Either because
no one living in sin obtains fruit to his soul, which like the
grape nearest the ground is rotten, on the higher branches
becomes ripe. Or because no one can escape the con-
demnations of the flesh, but he whom Christ has redeemed,
Who as a grape hung on the tree.

Bede ; Or, 1 think the thorns and bramble are the cai-es
of the world and the prickings of sin, but the figs and the
grapes are the sweetness of a new life and the warmth of
love, but the fig is not gathered from the thorns nor the grape
firom the bramble, because the mind still debased by the
habits of the old man may pretend to, but cannot bring forth
the fruits of the new man. But we must know, that as the
fruitful palm tree is inclosed and supported by a hedge, and
the thorn bearing fruit not its own, preserves it for the use
of man, so the words and acts of the wicked wherein they
serve the good are not done by the wicked themselves, but by
the wisdom of God working upon them.

Cyril ; But having shewn that the good and the bad man
may be discerned by their works as a tree by its fruits, he

q2

•228 GOSPKL ACCORDING TO CHAP, VI.

now sets forth the same thing by another figure, saying, A
good man out of the good treasure of his heart hringeth forth
that which is good, and the evil man out of the evil treasure
hringeth forth that uhich is evil, Bede ; The treasure of the
heart is the same as the root of the tree. He therefore who
has in his heart the treasure of patience and perfect love,
brings forth the best fruits, loving his enemy, and doing the
other things which have been taught above. But he who
keeps a bad treasure in his heart does the contrary to this.
Basil ; The quality of the words shews the heart from which
they proceed, plainly manifesting the inclination of our
thoughts. Hence it follows. For out of the abundance of
Chrys. the heart the mouth speaketh. Chrys. For it is a natural

TT *

42. in consequence when wickedness abounds within, that wicked
Matt, words are breathed as far as the mouth ; and therefore when
you hear of a man uttering abominable things, do not sup-
pose that there lies only so much wickedness in him as is ex-
pressed in his words, but believe the fountain to be more
copious than the stream. Bede ; By the speaking of the
mouth the Lord signifies all things, which by word, or deed,
or thought, we bring forth from the heart. For it is the manner
of the Scripture to put words for deeds.

46. And why call ye me, Lord, Lord, and do not
the things which I say?

47. Whosoever cometh to me, and heareth my
sayings, and doeth them, I will shew you to whom
he is like :

48. He is like a man which built an house, and
digged deep, and laid the foundation on a rock : and
when the flood arose, the stream beat vehemently
upon that house, and could not shake it : for it was
founded upon a rock.

49. But he that heareth, and doeth not, is like a
man that without a foundation built an house upon
the earth : against which the stream did beat vehe-
mently, and immediately it fell ; and the ruin of that
house was great.

VER. 46 — 49. ST. LUKE. 229

Bede ; Lest any one should vainly flatter himself with the
words, Out of the abundance of the heart the mouth speaketh,
as if words only and not rather works were required of a
Christian, our Lord adds the following, But why call ye
me Lord, Lord, and do not the things uhich L say ? As if
He said, Why do ye boast of sending forth the leaves of a
right confession, and shew forth no fruit of good works. Cyril ;
But Lordship both in name and reahty belongs only to
the Highest Nature. Athan. This is not then the word of Athan.
man, but the Word of God, manifesting His own birlh froracgutga^l
the Father, for He is the Lord Who is bom of the Lord^^ll.
alone. But fear not the duality of Persons, for they are not
separate in nature.

Cyril ; But the advantage which arises from the keeping of
the commandments, or the loss from disobedience, he shews
as follows ; Whosoever conieth to me, and hearelh my sayings,
he is like to a man who built his house upon a rock, S^c.
Bede ; The rock is Christ. He digs deep ; by the precepts
of humility He plucks out all earthly things from the hearts
of the faithful, lest they should serve God from regard to
their temporal good. Basil; But lay your foundations upon Basil,
a rock, that is, lean upon the faith of Christ, so as to per- Pro" °°'
severe immoveable in adversity, whether it come from man
or God. Bede ; Or the foundation of the house is the
resolution to live a good life, which the perfect hearer firmly
lays in fulfilling the commandments of God. Ambrose ; Or,
He teaches that the obedience to heavenly precepts is the
foundation of all virtue, by means of which this our house
can be moved neither by the torrent of pleasures, nor by the
violence of spiritual wickedness, neither by the storms of this
world, nor by the cloudy disputations of heretics ; hence it fol-
lows. But the flood came, ifc. Bede ; A flood comes in three
ways, either by unclean spirits, or wicked men, or the veiy
restlessness of mind or body ; and as far as men trust in their
own strength they fall away, but as long as they cling to the
immoveable rock they cannot even be shaken.

Chrys. The Lord also shews us that faith profiteth a man Chrys.
nothing, if his manner of life be coiTupt. Hence it follows, ^°™*
But he that heareth and doeth not, is like a man, that tcith- Matt.
out a foundation, built an house upon the earth, Sgc, Bede ;

230 GOSPEL ACCORDING TO CHAP. VI.

1 John The house of the devil is the world which lieth in wickedness,
which he builds upon the earth, because those who obey him
he drags down from heaven to earth ; he builds without
foundation, for sin has no foundation, standing not by its
own nature, for evil is without substance, which yet whatever it
is, grows up in the nature of good. But because the found-
ation is called so from fundus, we may not unfitly understand
that fundament um is placed here for fundus. As then he who
is fallen into a well is kept at the bottom of the well, so the
soul falling away remains stationary, as it were, at the very
bottom, as long as it continues in any measure of sin. But
not content with the sin into which it is fallen, while daily
sinking into worse, it can find no bottom, as it were, in the
well to which it may fix itself. But every kind of tempt-
ation increasing, both the really bad and the feignedly good
become worse, until at last they come to everlasting punish-
ment. Hence it follows, Against which the stream did beat
vehemently. By the force of the stream may be understood
the trial of the last judgment, when both houses being finished,

Mat.26, //te wicked shall go into everlasting punishment, but the
righteous into life eternal. Cyril; Or they build upon the
earth without foundation, who upon the quicksand of doubt,
which relates to opinion, lay the foundation of their spiritual
building, which a few drops of temptation wash away.

Aug. de Aug. Now this long discourse of our Lord, Luke begins

ii, j9, 'in the same way as Matthew; for each says. Blessed are the
poor. Then many things which follow in the narration of
each are like, and finally the conclusion of the discourse is
found to be altogether the same, I mean with respect to the
men who build upon the rock and the sand. It might
then easily be supposed that Luke has inserted the same
discourse of our Lord, and yet has left out some sentences
which Matthew has kept, and likewise put in others which
Matthew has not; were it not that Matthew says the dis-
course was spoken by our Lord on the mountain, but Luke
on the plain by our Lord standing. It is not however thought
likely fiom this that these two discourses are separated by a
long course of time, because both before and after both have
related some things like, or the same. It may however have
happened that our Lord was at first on a higher part of the

VER. 46 49. ST. LUKE. 231

mountain with His disciples alone, and that then he descended
with them from the mount, that is, from the summit of the
mountain to the flat place, that is, to some level ground, which
was on the side of the mountain, and was able to hold large
multitudes, and that there He stood until the crowds were
gathered together to Him, and afterwards when He sat down
His disciples came nearer, and to them, and the rest of the
multitude who were present, He held the same discourse.

CHAP. VII.

1 . Now when he had ended all his sayings in the
audience of the people, he entered into Capernaum.

2. And a certain centurion's servant, who was dear
unto him, was sick, and ready to die.

3. And when he heard of Jesus, he sent unto him
the elders of the Jews, beseeching him that he would
come and heal his servant.

4. And when they came to Jesus, they besought
him instantly, saying. That he was worthy for whom
he should do this :

5. For he loveth our nation, and he hath built us
a synagogue.

6. Then Jesus went with them. And when he
was now not far from the house, the centurion sent
friends to him, saying unto him. Lord, trouble not
thyself: for I am not worthy that thou shouldest
come under my roof:

7. Wherefore neither thought I myself worthy to
come unto thee : but say in a word, and my servant
shall be healed.

8. For I also am a man set under authority,
having under me soldiers, and I say unto one. Go,
and he goeth ; and to another, Come, and he cometh;
and to my servant. Do this, and he doeth it.

9. When Jesus heard these things, he marvelled
at him, and turned him about, and said unto the

VER. 1 — 10. ST. LUKE. 233

people that followed him, I say unto you, I have not
found so great faith, no, not in Israel.

10. And they that were sent, returning to the house,
found the servant whole that had been sick.

TiTDS BosT. When He had strengthened His disciples by
more perfect teaching, He goes to Capernaum to work
miracles there; as it is said. When he had ended all his
sayings, he entered into Capernaum. Aug. Here we must Aug. de
imderstand that He did not enter before He had ended these j j°°' 20'
sayings, but it is not mentioned what space of time intervened
between the termination of His discourse, and His entering
into Capernaum. For in that interval the leper was cleansed
whom Matthew introduced in his proper place. Ambrose ;
But having finished His teaching, He rightly instructs them
to follow the example of His precepts. For straightway the
servant of a Gentile centurion is presented to the Lord to be
healed. Now the Evangelist, when he said that the servant
was about to die, did not err, because he would have died
had he not been healed by Christ. Euseb. Although that
centurion was strong in battle, and the prefect of the Roman
soldiers, yet because his particular attendant lay sick at his
house, considering what wonderful things the Saviour had
done in healing the sick, and judging that these miracles
were performed by no human power, he sends to Him, as unto
God, not looking to the visible instmment by which He
had intercourse with men; as it follows. And when he heard
of Jesus, he sent unto him, %■€. Aug. How then will that Aug.
be true which Matthew relates, A certain centurion came to^ ^^^'
him, seeing that he himself did not come ? unless upon
careful consideration we suppose that Matthew made use of
a general mode of expression. For if the actual arrival is
frequently said to be through the means of others, much
more may the coming be by others. Not then without reason,
(the centurion having gained access to our Lord through
others,) did Matthew, wishing to speak briefly, say that
this man himself came to Christ, rather than those by whom
he sent his message, for the more he believed the nearer he
came. Chrvs. How again does Matthew tell us that the ^t^''^''-

. ^ T Horn.

centurion said, / am not worthy that thou shonldest enter 26. in

Matt.

234 GOSPEL ACCORDING TO CHAP VII.

under my roof, while Luke says here, that he beseeches Him
that He would come. Now it seems to me that Luke sets
before us the flatteries of the Jews. For we may believe
that when the centurion wished to depart, the Jews drew
him back, enticing him, saying, We will go and bring him.
Hence also their prayers are full of flattery, for it follows,
But when they came to Jesus, they besought him instantly,
saying that he was worthy. Although it became them to have
said, He himself was willing to come and supplicate Thee, but
we detained him, seeing the afiliction, and the body which
was lying in the house, and so to have drawn out the greatness
of his faith ; but they would not for envy reveal the faith of
the man, lest He should seem some great one to whom the
prayers were addressed. But wherein Matthew represents
the centurion to be not an Israelite, while Luke says, he has
built us a synagogue, there is no contradiction, for he might
not have been a Jew, and yet built a synagogue. Bedk ;
But herein they shew, that as by a church, so also by a
synagogue, they were wont to mean not only the assembly
of the faithful, but also the place where they assembled.

EusEB. And the elders of the Jews indeed demand favours
for a small sum spent in the service of the synagogue, but
the Lord not for this, but a higher reason, manifested Him-
self, wishing in truth to beget a belief in all men by His own
power, as it follows, Then Jesus went with them. Ambrose;
Which certainly He did not do, because He was unable to
heal when absent, but that He might set them an example of
imitating His humility. He would not go to the son of the
nobleman, lest He should seem thereby to have respected
his riches ; He went immediately here, that He might not
seem to have despised the low estate of a centurion's
servant. But the centurion laying aside his military pride
puts on humility, being both willing to believe and eager
to honour; as it follows. And when he was not far offy
he sent unto him, saying, Trouble not thyself: for I am
not worthy, SfC. For by the power not of man, but of God,
he supposed that health was given to man. The Jews indeed
alleged his worthiness ; but he confessed himself unworthy
not only of the benefit, but even of receiving the Lord under
his roof, For I am not worthy that thou shouldest enter

VEU. 1 — 10. ST. LUKE. 235

under my roof. Chrys. For as soon as he was freed from Chrys.
the annoyance of the Jews, he then sends, saying, Think " ' ^"^*
not that it was from negligence I came not unto Thee, but
I counted myself unworthy to receive Thee in my house.
Ambrose ; But Luke well says, that friends were sent by the
centurion to meet our Lord, lest by his own coming he
might seem both to embarrass our Lord, and to have called
for a requital of good offices. Hence it follows, Wherefore
neither thought I myself worthy to come unto thee, but say
in a word, and my servant shall he healed.

Chrys. Here observe that the centurion held a right opi- Chrj?.
nion concerning the Lord; he said not, pray, but, command;^ ^"^'
and in doubt lest He should from humility refuse him, he adds,
For T also am a man set under authority, 8fc. Bede; He says
that he though a man subject to the power of the tribune or
governor, yet has command over his inferiors, that it might
be implied that much more is He who is God, able not only
by the presence of His body, but by the services of His
angels, to fulfil whatever He wishes. For the weakness of the
flesh or the hostile powers were to be subdued both by the
word of the Lord and the ministry of the angels. And to my
servant, Do this, Sfc. Chrys. We must here remark, that this Chrys.
word, Fac, signifies a command given to a servant. So God Anom.
when He wished to create man, said not to the Only-begotten, Hom.
" Make man," but, Let us make man, that by the form of
unity in the words he might make manifest the equality of the
agents. Because then the centurion considered in Christ the
greatness of His dominion, therefore saith He, say in a word.
For I also say to my servant. But Christ blames him not,
but confirmed his wishes, as it follows, When Jesus heard
these things, he marvelled. Bede ; But who had wrought
this very faith in him, save He who marvelled ? But sup-
posing another had done it, why should He marvel who
foreknew it? Because then the Lord marvels, it signifies
that we must marvel. For all such feelings when they are
spoken of God, are the tokens not of a wonder-struck mind,
but of a teaching master.

Chrvs. But that you might see plainly that the Lord said Chrys.
this for the instruction of others, the Evangelist wisely ^"'j",'
explains it, adding, Verily I say unto you, I have not Matt.
found so great faith, no, not in Israel. Ambrose; And

23(> GOSPEL ACCORDING TO CHAP. VII.

indeed if you read it thus, " In none in Israel liave I found
so great faith," the meaning is simple and easy. But if
according to the Greek, " Not even in Israel have I found
so great faith," faith of this kind is preferred even to that of
the more elect, and those that see God. Bede ; But he
speaks not of Patriarchs and Prophets in times far back,
but of the men of the present age to whom the faith of
the centurion is preferred, because they were instructed in the
precepts of the Law and the Prophets, but he with no one
to teach him of his own accord believed. Ambrose ; The
faith of the master is proved, and the health of the ser-
vant establishedj as it follows. And they that were sent
returning to the house, found the servant whole that had
been sick. It is possible then that the good deed of a
master may advantage his servants, not only through the
merit of faith, but the practice of discipline. Bede ; Mat-
thew explains these things more fully, saying, that when
our Lord said to the centurion, Go thy way, and as thou
hast believed, so be it done unto thee, the servant was
healed in the self-same hour. But it is the manner of the
blessed Luke, to abridge or even purposely to jiass by
whatever he sees plainly set forth by the other Evangelists,
but what he knows to be omitted by them, or briefly touched
upon, to more carefully explain.

Ambrose ; Mystically, by the centurion's servant is sig-
nified that the Gentile people who were enthralled by the
chain of heavenly bondage, and diseased with deadly passions,
are to be healed by the mercy of the Lord. Bede; But
the centurion, whose faith is preferred to Israel, represents
the elect from the Gentiles, who as it were attended by their
hundred soldiers, are exalted by their perfection of s])iritual
virtues. For the number hundred, which is transferred from
the left to the right", is frequently put to signify the celestial
life. These then must pray to the Lord for those who are still
oppressed with fear, in the spirit of bondage. But we of
the Gentiles who believe can not ourselves come to the
Lord, whom we are unable to see in the flesh, but ought
to approach by faith ; we must send the elders of the
Jews, that is, we must by our suppliant entreaties gain as

• The ancients used to count up to to the right. Bede de Indigit. Jeroio.
J 00 on the left hand and then to change cont. Jovin. lih. I.

VER. 11 — 17. ST. LUKE. 237

patrons the greatest men of the Church, who have gone before
us to the Lord, who bearing us witness that we have a care
to build up the Church, may intercede for our sins. It
is well said that Jesus was not far from the house, for his
salvation is nigh unto them that fear him, and he who
rightly uses the law of nature, in that he does the things
which he knows to be good, approaches nigh unto Him
who is good. Ambrose; But the centurion washed not to
trouble Jesus, for Whom the Jewish people crucified, the
Gentiles desire to keep inviolate from injuiy, and (as
touching a mystery) he saw that Christ was not yet able
to pierce the hearts of the Gentiles. Bede ; The soldiers
and servants who obey the centm-ion, are the natural virtues
which many who come to the Lord will bring with them
in great numbers.

Theophyl ; Or in another way. The centurion must be
understood as one who stood foremost among many in wicked-
ness, as long as he possesses many things in this life, i. e.
is occupied with many affairs or concerns. But he has .a
servant, the irrational part of the soul, that is, the irascible
and concupiscent part. And he speaks to Jesus, the Jews
acting as mediators, that is, the thoughts and words of con-
fession, and immediately he received his servant whole.

11. And it came to pass the day after, that he
went into a city called Nain ; and many of his
disciples went with him, and much people.

12. Now when he came nigh to the gate of the
city, behold, there was a dead man carried out, the
only son of his mother, and she was a widow : and
much people of the city was with her.

13. And when the Lord saw her, he had com-
passion on her, and said unto her. Weep not.

14. And he came and touched the bier: and they
that bare him stood still. And he said. Young man,
I say unto thee, Arise.

15. And he that was dead sat up, and began to
speak. And he delivered him to his mother.

288 GOSPEL ACCORDING TO CHAP. VII.

16. And there came a fear on all : and they
glorified God, saying, That a great prophet is risen up
among us ; and. That God hath visited his people.

17. And this rumour of him went forth throughout
all Judaea, and throughout all the region round
about.

Cyril; The Lord joins one miracle upon another. Tn the
former instance He came indeed when called for, but in this
He came self-invited ; as it is said, And it cafne to pass the
day after that he went into a city called Nain. Bede ;
Nain is a city of Galilee, within two miles of mount Tabor.
But by the divine coimsel there were large multitudes ac-
companying the Lord, that there might be many witnesses
of so great a miracle. Hence it follows. And his disciples
Greg, went with him, and much people. Greg. Nyss. Now the
dJ Ani- proof of the resurrection we learn not so much from the
ma et words as from the works of our Saviour, who, beginning
tned. His miracles with the less wonderful, reconciled our faith to
far greater. First indeed in the grievous sickness of the
centurion's servant, He verged upon the power of resurrec-
tion ; afterwards with a higher power he led men to the
belief in a resurrection, when He raised the widow's son,
who was carried out to be buried; as it is said, Now when he
came nigh to the gate of the city, behold, there was a dead
man carried out, the only son of his mother. Titus Bost.
But some one will say of the centurion's senant, that he was
not going to die. That such an one might restrain his rash
tongue, the Evangelist explains that the young man whom
Christ came upon was already dead, the only son of a widow.
For it follows. And she was a widow, and much people of
Greg, the city was with her. Greg. Nyss. He has told us the
Q ^?™* sum of misery in a few words. The mother was a widow,
26. and had no further hope of having children, she had no one
upon whom she might look in the place of him that was
dead. To him alone she had given suck, he alone made
her home cheerful. All that is sweet and precious to a
mother, was he alone to her. Cyril ; These were sufferings
to excite compassion, and which might well affect to mourning
and tears, as it follows. And when the Lord saw her, he had

VER. 11 — 17. ST. LUKE. 239

compassion on her, saying, Weep not. Bede ; As if He
said, Cease to weep for one as dead, whom you shall soon see
rise again alive. Chrys. But when He bids us cease from Tit.
weeping Who consoles the sorrowful, He tells us to receive °^^'
consolation from those who are now dead, hoping for their
resurrection. But life meeting death stops the bier, as it |^'
follows, And he came. Cyril; He performs the miracle
not only in word, but also touches the bier, to the end that
you might know that the sacred body of Christ is powerful
to the saving of man. For it is the body of Life and the flesh
of the Omnipotent Word, whose power it possesses. For as
iron applied to fire does the work of fire, so the flesh, when it is
united to the Word, which quickens all things, becomes
itself also quickening, and the banisher of death. Titus Bost. non occ.
But the Saviour is not like to Elias mourning over the son
of the widow of Sarepta, nor as Elisha who laid his own i Kings
body upon the body of the dead, nor as Peter who prayed for 2 Kings
Tabitha, but is none other than He who calls those things 4.

Acts 9

which be not, as though they were, who can speak to the dead 40. '
as to the living, as it follows, And he said, Young man.^;°^-'^^
Greg. Nyss. When He said. Young man. He signified that Greg.
he was in the flower of his age, just ripening into manhood,"^' ™P"
who but a little while before was the sight of his mother's
eyes, just entering upon the time of marriage, the scion of
her race, the branch of succession, the staff" of her old age.

Titus Bost. But straightway he arose to whom the com-
mand was made. For the Divine power is inesistible ; there
is no delay, no urgency of prayer, as it follows. And he
that was dead sat up, and began to speak, and he gave him to
his mother. These are the signs of a true resurrection, for
the lifeless body cannot speak, nor would the mother have
carried back to her house her dead and lifeless son. Bede ;
But well does the Evangelist testify that the Lord is first
moved with compassion for the mother, and then raises her
son, that in the one case He might set before us for our
imitation an example of piety, in the other He might build
up our belief in His wonderful power. Hence it follows.
And there came a fear upon all, and they glorijied God, 8fc.
Cyril ; This was a great thing in an insensible and ungrate-
ful people. For in a short time afterward they would neither
esteem Him as a prophet, nor allow that He did aught for the

240 GOSPEL ACCORDING TO CHAl', VII.

public good. But none of those that dwelt in Judaea were
ignorant of this miracle, as it follows, And tins rumour of
him went forth throughout all Judaa.
non occ. Maxim. But it is worthy of remark, that seven resurrections
are related before our Lord's, of which the first was that of

1 Kings i\^Q gQjj of the widow of Sarcpta, the second of the Shunam-
17. .

2 Kings ite's son, the third which was caused by the remains of

2'^. Elisha, the fourth which took place at Nain, as is here

13. related, the fifth of the ruler of the Synagogue's daughter,

John 11. the sixth of Lazarus, the seventh at Christ's passion, for many

Mat.27. bodies of the saints arose. The eighth is that of Christ, who

being free from death remained beyond for a sign that the

general resurrection which is to come in the eighth age shall

not be dissolved by death, but shall abide nev^er to

pass away.

Bede ; But the dead man who was carried without the
gate of the city in the sight of many, signifies a man rendered
senseless by the deadening power of mortal sin, and no
longer concealing his soul's death within the folds of his
heart, but proclaiming it to the knowledge of the world,
through the evidence of words or deeds as through the
gate of the city. For the gate of the city, I suppose, is some
one of the bodily senses. And he is well said to be the only
son of his mother, for there is one mother composed of many
individuals, the Church, but every soul that remembers that
it is redeemed by the death of the Lord, knows the Church
to be a widow. Ambrose; For this widow surrounded by
a great multitude of people seems to be more than the woman
who was thought worthy by her tears to obtain the resurrection
of her only son, because the Church recalls the younger people
from the funeral procession to life by the contemplation of her
tears, who is forbid to weep for him to whom resurrection
was promised. Bede ; Or the dogma of Novatus is crushed*',
who endeavouring to do away with the purifying of the
penitent, denies that the mother Church, weeping for the
spiritual extinction of her sons, ought to be consoled by the
hope of their restoration to life.

Ambrose ; This dead man was borne on the bier by the
four material elements to the grave, but there was a hope

•» For the heresy of Novatus, see Catena on S. Mark, p. G6, note m.

VER. 18 — 23. ST. LUKE. 241

of his rising again because he was borne on wood, which
though before it did not benefit us, yet after Christ had
touched it, began to profit unto life, that it might be a sign
that salvation was to be extended to the people by the wood
of the cross. For we lie lifeless on the bier when either the
fire of immoderate desire bursts forth, or the cold moisture
breaks out, and through the sluggish state of our earthly
body the vigour of our minds waxes dull. Bede ; Or the
coffin on which the dead is carried is the ill at ease con-
science of a desperate sinner. But they who carrj-^ him to
be buried are either unclean desires, or the allurements of
companions, who stood when our Lord touched the bier,
because the conscience, when touched by dread of the judg-
ment fi-om on high, often checking its carnal lusts, and
those who unjustly praise, returns to itself, and answers its
Saviour's call to fife. Ambrose ; If then thy sin is so heavy
that by thy penitential tears thou canst not thyself wash it
out, let the mother Church weep for thee, the multitude
standing by; soon shalt thou rise from the dead and begin
to speak the words of life ; they all shall fear, (for by the
example of one all are corrected;) they shall also praise
God who has given us such great remedies for escaping
death. Bede; But God has visited His people not only by the
one incarnation of His Word, but by ever sending It into our
hearts. Theophyl. By the widow also you may understand
a soul that has lost her husband in the divine word. Her
son is the understanding, which is carried out beyond the
city of the living. Its coffin is the body, which some indeed
have called the tomb. But the Lord touching him raises
him up, causing him to become young, and rising from sin
he begins to speak and teach others. For before he would
not have been believed.

18. And the disciples of John shewed him of all
these things.

19. And John calling unto him two of his disciples
sent them to Jesus, saying, Art thou he that should
come ? or look we for another ?

20. When the men were come unto him, they said,

VOL. III. R

242 GOSPEL ACCORDING TO CHAP. VII.

John Baptist hath sent us unto thee, saying. Art thou
he that should come ? or look we for another ?

21. And in the same hour he cured many of their
infirmities and plagues, and of evil spirits ; and unto
many that were blind he gave sight.

22. Then Jesus answering said unto them. Go your
way, and tell John what things ye have seen and
heard ; how that the blind see, the lame walk, the
lepers are cleansed, the deaf hear, the dead are raised,
to the poor the Gospel is preached.

23. And blessed is he, whosoever shall not be
offended in me.

Cyril ; Certain of His disciples relate to the holy Baptist
the miracle which was known to all the inhabitants of
Judaea and Galilee, as it follows, Atrd they told John, ^c.
Bede ; Not, as it seems to me, in simpleness of heart, but
provoked by envy. For in another place also they complain,

^ohas, Jidbbi, he that was with thee beyond Jordan, behold the
same baptizeth, and all men come unto him. Chrys. But
we are then most raised up to Him when we are fallen into
straits. John therefore, being cast into prison, takes the
opportunity, when his disciples were most in need of Jesus, to
send them to Christ. For it follows, And John calling two
of his disciples sent them to Jesus, saying, Art thou he that
should come, SfC. Bede ; He says not, Art thou He that
hast come, but. Art thou he that should come. The sense is,
Tell me who am to be slain by Herod, and about to

ad infer- (Je.scend into hell, whether 1 should announce Thee to the souls
below as I have announced Thee to those above ? or is this not
befitting the Son of God, and Thou art going to send another
for these sacraments.'' Cyril; But we must altogether dis-
allow such an opinion. For no where do we find the Holy
Scriptures stating that John the Baptist foretold to those
souls in hell the coming of our Saviour. It is also true to
say, that the Baptist was not ignorant of the wonderful mys-
tery of the incarnation of the Only -Begotten, and so also along
with the other things had known this, that our Lord was about

VEU. ]8 — 23. ST. i.UKE. 243

to preach the Gospel to those who were in hell, after He had
tasted death for all living as well as dead. But since the
word of holy Scripture indeed declared that Christ would
come as the Lord and Chief, but the others were sent as ser-
vants before Him, therefore was the Lord and Saviour of all
called by the prophets, He who cometh, or Who is to come;
according to that, Blessed is he who cometh in the name of the Ps. 118,
Lord; and, A little while, and he who is to come shall come, Hab. 2,
and will not tarry. The blessed Baptist therefore, receiving 3-
as it were this name from Holy Scripture, sent certain of
his disciples to seek whether it was indeed He who cometh,
or, Who is to come.

Ambrose; But how could it come to pass, that Him of
whom he said, Behold him who taketh away the sins of the
world, he should still not believe to be the Son of God ? For
either it is presumption to attribute to Christ a divine action
ignorantly, or it is unbelief to have doubted concerning the
Son of God. But some suppose of John himself that he was
indeed so great a prophet as to acknowledge Christ, but still
as not a doubting, but pious, prophet disbelieved that He
would die, whom he believed was about to come. Not
therefore in his faith but in his piety, he doubted ; as
Peter also, when he said. Be it far from thee, Lord ; M&tt.
this shall not be unto thee. Cyril; Or he asks thec'ii.
question by economy. For as the forerunner he knew the fhes.
mystery of Christ's passion, but that his disciples might c. 4.
be convinced how great was the excellence of the Saviour,
he sent the more understanding of them, instructing them to
enquire and learn from the very words of the Saviour, whether
it was He who was expected; as it is added, But when ike
men were come unto him, they said, John the Baptist hath
sent us unto thee, saying. Art thou He, SfC. But He know-
ing as God with what intention John had sent them, and
the cause of their coming, was at the time performing many
miracles, as it follows. And in the same hour he healed
many of their infirmities, Sj-c. He said not positively to them
/ am he, but rather leads them to the certainty of the fact,
in order that receiving their faith in Him, with their reason
agreeing thereto, they might return to him who sent them.
Hence He made not answer to the words, but to the intention of

r2

244 GOSPEL ACCORDING TO CHAP. VII.

him who sent them ; as it follows, And Jesus answering said
unto them, Go your way, and tell John what ihhujs you
have seen and heard: as if He said, Go and tell John
the things which ye have heard indeed through the Prophets,
but have seen accomplished by Me. For He was then per-
forming those things which the Prophets prophesied
He would do ; that is of which it is added, For the blind
see, the lame walk. Ambrose ; An ample testimony surely
that the Prophets acknowledged the Lord. For of the

P«. 146, Lord Himself it was prophesied, that the Lord givethfood

* to the hungry, raise th up them that are bowed down, looseth

the prisoners, openeth the eyes of the blind, and tlmt he who

doeth these things shall reign for ever. Such then are not

the tokens of human, but divine power. But these are found

Tob. 11. seldom or not at all before the Gospel. Tobias alone received

1 Kings sight, and this was the cure of an Angel, not of a man. Elias
^^' raised the dead, but he prayed and wept, and then com-

2 Kings manded. Elisha caused the cleansing of a leper : yet then
^' the cause was not so much in the authority of the command

as in the figure of the mystery. Theophyl. These are also the
Isa. 36, words of Elias, saying, Tlie I^rd himself shall come and
save us. Then the eyes of the blind shall he opened, and the
ears of the deaf shall he unstopped. Tlien shall the lame
man leap as an hart.

Bede ; And what is not less than these, the poor have the
Gospel preached to them, that is, the poor are enlightened by
the Spirit, or hidden treasures, that there might be no differ-
ence between the rich and the poor. These things prove the
faith of the Master, when all who can be saved by Him are
equal. Ambrose ; But still these are but slight examples
of the testimony to the Lord. The full assurance of faith is
the cross of the Lord, His death and burial. Hence He adds,
And blessed is he who shall not be offended in me. For the
cross may cause offence, even to the elect. But there is no
greater testimony than this of a divine person. For there is
nothing which seems to be more surpassing the nature of
man than that one should offer Himself for the whole world.
Cyril; Or else, He wished by this to show that whatever
was passing in their hearts, could not be hid from His sight.
For they were those who were offended at Him. Ambrose ;

4—6.

VER. 24 — 28. ST. LUKE. 24o

But we have before said, that mystically John was the type
of the Law, which was the forerunner of Christ. John then
sends his disciples to Chiist, that they might obtain the filling
up of their knowledge, for Christ is the fulfilling of the Law,
And perhaps those disciples are the two nations, of whom the
one of the Jews believed, the other of the Gentiles believed
because they heard. They wished then to see, because blessed
are the eyes that see. But when they shall have come to the
Gospel, and found that the blind receive their sight, the
lame walk, then shall they say, " We have seen with our
eyes," for we seem to ourselves to see Him whom we read of.
Or perhaps through the instrumentality of a certain part of our opera-
Body ' we all seem to have traced out the course of our Lord's
passion ; for faith comes through the few to the many. The Law
then announces that Christ will come, the writings of the
Gospel prove that He has come.

24. And when the messengers of John were de-
parted, he began to speak unto the people con-
cerning John, What went ye out into the wilderness
for to see ? A reed shaken with the wind ?

25. But what went ye out for to see ? A man
clothed in soft raiment? Behold, they which are
gorgeously apparelled, and live delicately, are in kings'
courts.

26. But what went ye out for to see ? A prophet ?
Yea, I say unto you, and much more than a prophet.

27. This is he, of whom it is written. Behold, I
send my messenger before thy face, which shall pre-
pare thy way before thee.

28. For I say unto you. Among those that are
born of women there is not a greater prophet than
John the Baptist : but he that is least in the king-
dom of God is greater than he.

Cyril; The Lord, knowing the secrets of men, foresaw Cyril.
that some would say. If until now John is ignorant of Jesus, "^' *'"l'*
how did he shew Him to us, saying, Behold the Lamb of

* St. Ambroiic seems from the context by " our Body" to signify the Church.

246 GOSPEL ACCORDING TO CHAP. VH.

Ood, which taketh away the sins of the world? To quench
therefore this feehng which had taken possession of them,
He prevented the injury which might arise from the offence,
as it follows, And when the messengers qf John were departed^
he began to speak unto the people concerning John, what
went ye out for to see? A reed shaken in the wind? As if He
said, Ye marvelled at John the Baptist, and oftentimes came
to see him, passing over long journeys in the desert; surely
in vain, if you think him so fickle as to be like a reed bending
down whichever way the wind moves it. For such he appears
to be, who lightly avows his ignorance of the things which he
non occ. knows. TiT. BosT. But you went not out into the desert, (where
there is no pleasantness,) leaving your cities, except as caring
Simeon for this man. Gkeek Ex. Now these things were spoken by
our Lord after the departure of John's disciples, for He would
not utter the praises of the Baptist while they were present,
lest His words should be counted as those of a flatterer.
Ambrose ; Not luimeaningly then is the character of John
praised there, who prefen*ed the way of righteousness to the
love of life, and swerved not through fear of death. For this
world seems to be compared to a desert, into which, as yet
barren and uncultivated, the Lord says we must not so
enter as to regard men puffed up with a fleshly mind,
and devoid of inward virtue, and vaunting themselves in the
heights of frail worldly glory, as a kind of example and model
for our imitation. And such being exposed to the storms of
this world, and tossed to and fro by a restless life, are rightly
compared to a reed,
ubi 8up. Greek Ex. We have also an infallible testimony to John's
way of life in his manner of clothing, and his imprisonment,
into which he never would have been cast had he known how
to court princes ; as it follows, But what went ye out for to
see ? A man clothed with sqft raiment ? Behold they who
are gorgeously apparelled, and live delicately, are in kings*
houses. By being clothed with soft raiment, he signifies men
Chrys. ^}io live luxuriously. Chrys. But a soft garment relaxes
29. in the austerity of the soul ; and if worn by a hard and
ep.ad rigorous body, soon, by such effeminacy, makes it frail
and delicate. But when the body becomes softer, the
0^ i.y soul must also share the injury ; for generally its workings
ubi sup. correspond with the conditions of the body. Cyril; How

VER. 24 28. ST. LUKE. 247

then could a religious strictness, so great that it subdued to
itself all fleshly lusts, sink down to such ignorance, except
from a friv olity of mind, which is not fostered by austerities,
but by worldly delights. If then ye imitate John, as one
who cared not for pleasure, award him also the strength of
mind, which befits his continence. But if strictness no
more tends to this than a life of luxury, why do you, not
respecting those who live delicately, admire the inhabitant of
the desert, and his wretched garment of camel's hair. Chrys. Chrys.
By each of these sayings He shews John to be neither natu-37. j^
rally nor easily shaken or diverted from any purpose. Am- ^^**-
BROSE ; And although very many become effeminate by the
use of softer garments, yet here other garments seem to be
meant, namely, our mortal bodies, by which our souls are
clothed. Again, luxurious acts and habits aae soft garments,
but those whose languid limbs are wasted away in luxuries
are shut out of the kingdom of heaven, whom the rulers of
this world and of darkness have taken captive. For these
are the kings who exercise tyranny over those who are their
fellows in their own works.

Cyril; But perhaps it does not concern us to excuse Cyril.
John upon this ground, for you confess that he is worthy of" ' ^^^'
imitation, hence He adds. But what went ye out for to see?
A prophet ? Verily I say unto you, more than a prophet.
For the prophets foretold that Christ would come, but John
not only foretold that He would come, but also declared
Him to be present, saying. Behold the Lamb of God. Am-
brose ; Indeed, greater than a prophet (or more than a
prophet) was he in whom the prophets terminate ; for
many desired to see Him whom he saw, whom he baptized.
Cyril ; Having then described his character by the place CyriL
where he dwelt, by his clothing, and from the crowds who ' *"^'
went to see him. He introduces the testimony of the prophet,
saying. This is he of whom it is written. Behold, I send my MaL 3,
angel. Titus Bost. He calls a man an angel, not because "
he was by nature an angel, for he was by nature a man, but
because he exercised the office of an angel, in heralding the
advent of Christ. Greek Ex. But by the words which fol- ubi sup.
low. Before thy face, he signifies nearness of time, for John
appeared to men close to the coming of Christ. Wherefore

248 GOSPEL ACCORDING TO CHAP. VII.

must he indeed be considered more than a prophet, for those
also who in battle fight close to the sides of kings, are their
most distinguished and greatest friends.

Ambrose ; But he prepared the way of the Lord not only in
the order of birth according to the flesh, and as the messenger
of faith, but also as the forerunner of His glorious passion.
Hence it follows. Who shall prepare thy way he/ore thee.
Ambrose; But if Christ also is a prophet, how is this man
greater than all. But it is said, among those bom of woman,
not of a virgin. For He was greater than those, whose equal
he might be in way of birth, as it follows. For I say unto you,
of those that are horn of icoman^ there is not a greater

Chrys. propket than John the Baptist. Chrys. The voice of the
sup. ji^jjj.^ -g ijj(3gg(j sufficient to bear testimony to John's pre-
eminence among men. But any one will find the real
facts of the case confirming the same, by considering his
food, his manner of life, the loftiness of his mind. For
he dwelt on earth as one who had come down from heaven,
casting no care upon his body, his mind raised up to heaven,
and united to God alone, taking no thought for worldly
things ; his conversation giave and gentle, for with the
Jewish people he dealt honestly and zealously, with the
king boldly, with his own disciples mildly. He did nothing

Iwd. lib. idle or trifling, but all things becomingly. Isid. Peleus; John

^ 'was also greatest among those that are bom of women,

because he prophesied from the very womb of his mother,

and though in darkness, was not ignorant of the light which

had already come,

Ambrose ; Lastly, so impossible is it that there should be
any comparison between John and the Son of God, that he
is counted even below the angels; as it follows, But he that
is least in the kingdom of God, is greater than he. Bede ;
These words may be understood in two ways. For either
he called that the kingdom of God, which we have not yet
received, (in which are the Angels,) and the very least among
them is gieater than any righteous man, who bears about a
body, which weighs down the soul. Or if by the kingdom
of God be meant to be understood the Church of this time,
the Lord referred to Himself, who in the time of His birth
came after John, but was greater in divine authority, and the

VEIL 29 35. ST. LUKE. 249

power of the Lord. Moreover, according to the first explana-
tion, the distinction is as follows. But he who is least in the
kingdom qf God^ and then it is added, is greater than he.
According to the latter. But he who is lea^t, and then added,
is greater in the kingdom of God than he. Chrys. For He Chrys.
adds this, that the abundant praise of John might not give ^'
the Jews a pretext to prefer John to Christ. But do not
suppose that he spoke comparatively of His being greater
than John. Ambrose ; For He is of another nature, which
bears not comparison with human kind. For there can be
no comparing of God with men. Cyril ; But in a mystery,
when shewing the superiority of John among those that are
bom of women, he places in opposition something greater,
namely. Himself who was born by the holy Spirit the Son of
God. For the kingdom of the Lord is the Spirit of God.
Although then as respects works and holiness, we may be
inferior to those who attained unto the mystery of the law,
whom John represents, yet through Christ we have greater
things, being made partakers of the Divine nature.

29. And all the people that heard him, and the
Publicans, justified God, being baptized with the
baptism of John.

30. But the Pharisees and Lawyers rejected the
counsel of God against themselves, being not baptized
of him.

31. And the Lord said, Whereunto then shall
I liken the men of this generation ? and to what are
they like ?

32. They are like unto children sitting in the
marketplace, and calling one to another, and saying.
We have piped unto you, and ye have not danced ;
we have mourned to you, and ye have not wept.

33. For John the Baptist came neither eating
bread nor drinking wine ; and ye say. He hath a
devil.

34. The Son of man is come eating and drinking ;

250 GOSPEL ACCORDING TO CHAP. VII.

and ye say. Behold a gluttonous man, and a wine-
bibber, a friend of Publicans and sinners !

35. But wisdom is justified of all her children.

Chrys. Chrvs. Having declared the praises of John, he next

37°™^ exposes the great fault of the Pharisees and lawyers, who

Matt, would not after the publicans receive the baptism of John.

Hence it is said, And all the people that heard him, and the

Publicans, justified God. Ambrose ; God is justified by

baptism, wherein men justify themselves confessing their

sins. For he that sins and confesses his sin unto God,

justifies God, submitting himself to Him who overcometh,

and hoping for grace from Him ; God therefore is justified

by baptism, in which there is confession and pardon of sin.

EusEB. Because also they believed, they justified God, for

He appeared just to them in all that He did. But the

disobedient conduct of the Pharisees in not receiving

Pp. 51, John, accorded not with the words of the prophet, That

"*• thou mightest be jmtifi£d when thou speakest. Hence it

follows, But the Pharisees and lawyers rejected the counsel

qf God, ^c. Bede; These words were spoken either in

the person of the Evangelist, or, as some think, of the

Saviour; but when he says, against theinselves, he means

that he who rejects the grace of God, does it against himself

Or, they are blamed as foolish and ungrateiul for being

unwilling to receive the counsel of God, sent to themselves.

The counsel then is of God, because He ordained salvation

by the passion and death of Christ, which the Pharisees and

lawyers despised. Ambrose ; Let us not then despise (as

the Pharisees did) the counsel of God, which is in the

Ih. 9, 6. baptism of John, that is, the counsel which the Angel of great

counsel searches out. No one despises the counsel of man.

Who then shall reject the counsel of God ?

Cyril ; There was a certain play among the Jewish children
of this kind. A company of boys were collected together, who,
mocking the sudden changes in the affairs of this life, some of
them sang, some mourned, but the mourners did not rejoice
with those that rejoiced, nor did those who rejoiced fall in
with those that wept. They then rebuked each other in turn

VER. 29 — 35. ST. LDKE. 251

with the charge of want of sympathy. That such were the
feehngs of the Jewish people and their rulers, Christ
implied in the following words, spoken in the person of
Christ ; Whereunto then shall I liken the men qf this
generation^ and to what are they like ? They are like to
children sitting i?i the mar ket-jJ lace. Bede; The Jewish
generation is compared to children, because formerly they
had prophets for their teachers, of whom it is said, Out qf
the mouths of babes and sucklings hast thou perfected praise.
Ambrose ; But the prophets sung, repeating in spiritual
strains their oracles of the common salvation; they wept,
soothing with mournful dirges the hard hearts of the Jews.
The songs were not sung in the market-place, nor in the
streets, but in Jerusalem. For that is the Lord's fomm, in
which the laws of His heavenly precepts are framed. Greg. Grreg.
Nyss. But singing and lamentation are nothing else but ;„ eJcI*
the breaking forth, the one indeed of joy, the other of sorrow.
Now at the sound of a tune played upon a musical instru-
ment, man by the concordant beating of his feet, and motion
of his body, pourtrays his inward feelings. Hence he says.
We have sung, and ye have not danced; we have mourned to
you, and ye have not wept. Aug. Now these words have Aug. de

Ouffist

reference to John and Christ. For when he says, We A«veEv. l.ii.
mourned, and ye have not wept, it is in allusion to John, i- * ^•
whose abstinence from meat and drink signified penitential
sorrow; and hence he adds in explanation, For John came
neither eating bread, nor drinking wine, and ye say he hath a
devil. Cyril ; They take upon themselves to slander a man
worthy of all admiration. They say that he who mortifies the
law of sin which is in his members hath a devil, Aug. But Aug.
his words, We have piped unto you, and ye have not danced, ^ ' ^"^*
refer to the Lord Himself, who by using meats and drinks as
others did, represented the joy of His kingdom. Hence it
follows, The Son of man came eating and drinking, ^c.
Tit. Bost. For Christ would not abstain from this food, lest
He should give a handle to heretics, who say that the creatures
of God are bad, and blame flesh and wine. Cyril; But
where could they point out the Lord as gluttonous ? For Christ
is found every where repressing excess, and leading men to
temperance. But He associated with publicans and sinners.

252 GOSPEL ACCORDING TO CHAP. VII.

Hence they said against Him, He is a friend qf Publicans
and sinners^ though He could in no wise fall into sin,
but on the contrary was to them the cause of salvation.
For the sun is not polluted though sending its rays over all
the earth, and frequently falling upon uuclean bodies. Neither
will the Sun of righteousness be hurt by associating with the
bad. But let no one attempt to place his own condition on a
level with Christ's greatness, but let each considering his
own infirmity avoid having dealing with such men, for " evil
communications corrupt good manners," It follows. And
wisdom is justified qf all her children. Ambrose; The Son
of God is wisdom, by nature, not by growth, which is justified
by baptism, when it is not rejected through obstinacy, but
through righteousness is acknowledged the gift of God.
Herein then is the justification of God, if he seems to
transfer His gifts not to the unworthy and guilty, but to those
Chrys. who are through baptism holy and just. Chrys. But by
Ps. 108. the children of wisdom. He means the wise. For Scripture
is accustomed to indicate the bad rather by their sin than
their name, but to call the good the children of the virtue
which characterizes them. Ambrose; He well says, q/* a//,
for justice is reserved for all, that the faithful may be taken
Aug. up, the unbelievers cast out. Aug. Or, when he says, wisdom
is Justified of all her children, he shews that the children
of wisdom understand that righteousness consists neither in
abstaining from nor eating food, but in patiently enduring
want. For not the use of such things, but the coveting after
them, must be blamed; only let a man adapt himself to the
kind of food of those with whom he Uves.

36. And one of the Pharisees desired him tliat he
would eat with him. And he went into the Pharisee's
house, and sat down to meat.

37. And, behold, a woman in the city, which was
a sinner, when she knew that Jesus sat at meat in
the Pharisee's house, brought an alabaster box of
ointment,

38. And stood at his feet behind him weeping.

ubi sup.

VER. 36 — 50, ST. LUKE. 253

and began to wash his feet with tears, and did wipe
them with the hairs of her head, and kissed his feet,
and anointed them with the ointment.

39. Now when the Pharisee which had bidden him
saw it, he spake within himself, saying. This man, if
he were a prophet, would have known who and what
manner of woman this is that toucheth him : for she
is a sinner.

40. And Jesus answering said unto him, Simon,
I have somewhat to say unto thee. And he saith,
Master, say on.

41. There was a certain creditor which had two
debtors : the one owed five hundred pence, and the
other fifty.

42. And when they had nothing to pay, he frankly
forgave them both. Tell me therefore, which of them
will love him most ?

43. Simon answered and said, I suppose that he,
to whom he forgave most. And he said unto him.
Thou hast rightly judged.

44. And he turned to the woman, and said unto
Simon, Seest thou this woman ? I entered into thine
house, thou gavest me no water for my feet : but she
hath washed my feet with tears, and wiped them with
the hairs of her head.

45. Thou gavest me no kiss : but this woman
since the time I came in hath not ceased to kiss
my feet.

46. My head with oil thou didst not anoint : but
this woman hath anointed my feet with ointment.

47. Wherefore I say unto thee, Her sins, which
are many, are forgiven; for she loved much: but to
whom little is forgiven, the same loveth little.

48. And he said unto her. Thy sins are forgiven.

49. And they that sat at meat with him began to

•254 GOSPEL ACCORDING TO CHAP. VII.

say within themselves. Who is tliis that forgiveth
sins also?

50. And he said to the woman. Thy faith hath
saved thee : go in peace.

Bede ; Having said just before, And the people that heard
him justified God, being baptized with the baptism of John,
the same Evangelist builds up in deed what he had proposed
in word, namely, wisdom justified by the righteous and the
penitent, saying, Atid one of the Pharisees desired him, ^c,
Greg. Greg. Nyss. This account is full of precious instruction,
de Mul. For there are very many who justify themselves, being puffed
Peccat. yp ^itii the dreamings of an idle fancy, who before the time of
judgment comes, separate themselves as lambs from the
herds, not willing even to join in eating with the many, and
hardly with those who go not to extremes, but keep the middle
path in life. St. Luke, the physician of souls rather than of
bodies, represents therefore our Lord and Saviour most
mercifully visiting others, as it follows, And he ivent into the
Pharisees'' house, and sat down to meat. Not that He should
share any of his faults, but might impart somewhat of His own
righteousness.

Cyril ; A woman of corrupt life, but testifying her faithful

affection, comes to Christ, as having power to release her from

every fault, and to grant her pardon for the crimes she had

committed. For it follows, And behold a woman in the city

which was a sinner, brought an alabaster box of ointment.

Bede ; Alabaster is a kind of white marble tinged with

various colours, which is generally used for vessels holding

ointment, because it is said to be the best sort for preserving

Greg, the ointment sweet. Greg. For this woman, beholding the

33. in spots of her shame, ran to wash them at the fountain of

^^- mercy, and blushed not at seeing the guests, for since she

was courageously ashamed of herself within, she thought there

was nothing which could shame her from without. Observe

with what sorrow she is wrung who is not ashamed to weep

Greg- even in the midst of a feast! Greg. Nyss. But to mark her

own unworthiness, she stands behind with downcast eyes,

and with her hair thrown about embraces His feet, and

VER. 36 — 50. ST. LUKE. 255

washing them with her tears, betokened a mind distressed at
her state, and imploring pardon. For it follows, And standing
behind, she began to wash his feet with her tears. Greg. Greg.
For her eyes which once coveted after earthly things, she 33 j^"*
was now wearing out with penitential weeping. She onceE^ang.
displayed her hair for the setting off of her face, she now
wiped her tears with her hair. As it follows, And she wiped
them icith the hairs of her head. She once uttered proud
things with her mouth, but kissing the feet of the Lord, she
impressed her lips on the footsteps of her Redeemer. She
once used ointment for the perfume of her body; what she
had unworthily applied to herself, she now laudably offered
to God. As it follows, And she anointed with ointment.
As many enjoyments as she had in herself, so many offerings
did she devise out of herself She converts the number of her
faults into the same number of virtues, that as much of her
might wholly serve God in her penitence, as had despised
God in her sin. Chrys. Thus the harlot became then more Chrys.
honourable than the virgins. For no sooner was she inflamed ?°j^"^*
with penitence, than she burst forth in love for Christ. And
these things indeed which have been spoken of were done out-
wardly, but those which her mind pondered within itself, were
much more fervent. God alone beheld them.

Greg. But the Pharisee beholding these things despises Greg.
them, and finds fault, not only with the woman who was "^ ' ^"^'
a sinner, but with the Lord who received her, as it follows.
Now when the Pharisee who had bidden him saw it, he spake
within hhnself, saying. This man, if he were a prophet,
would have known who and what manner of woman this is
which toucheth him. We see the Pharisee really proud
in himself, and hypocritically righteous, blaming the sick
woman for her sickness, the physician for his aid. The
woman surely if she had come to the feet of the Pharisee
would have departed with the heel lifted up against her.
For he would have thought that he was polluted by another's
sin, not having sufficient of his own real righteousness
to fill him. So also some gifled with the priests' office, if
perchance they have done any just thing outwardly or
slightly, forthwith despise those who are put under them,
and look with disdain on sinners who are of the people.

25G GOSPEL ACCORDING TO CHAP, VII.

But when we behold sinners, we must first bewail ourselves
for their calamity, since we perhaps have had and are certainly
liable to a similar fall. But it is necessary that we should
carefully distinguish, for we are bound to make distinction
in vices, but to have compassion on nature. For if we must
punish the sinner, we must cherish a brother. But when by
penance he has himself punished his own deed, our brother
is no more a sinner, for he punished in himself what Divine
justice condemned. The Physician was between two sick
persons, but the one preserved her faculties in the fever, the
other lost his mental perception. For she wept at what she
had done ; but the Pharisee, elated with a false sense of
righteousness, overrated the vigour of his own health.

Tit. Bost. But the Lord not hearing his words, but per-
ceiving his thoughts, shewed Himself to be the Lord of
Prophets, as it follows, And Jesus answering said unto him,
Gloss. Simon, I have something to say unto thee. Gloss. And this
v^Lyra i'^^^^^l He spake in answer to his thoughts; and the Pharisee
in loc. was made more attentive by these words of our Lord, as it is
Greg, said. And he saith, Master, say on. Greg. A parable
concerning two debtors is opposed to him, of whom the one
owed more, the other less ; as it follows. There was a certain
creditor which had two debtors, S^c. Tit. Bost. As if He said,
Nor art thou without debts. What then I If thou art involved
in fewer debts, boast not thyself, for thou art still in need of
pardon. Then He goes on to speak of pardon. And when
Gloss, ifiey had nothing to pay, he freely forgave them both. Gloss.
' For no one can of himself escape the debt of sin, but only
Greg, by obtaining pardon through the grace of God. Greg. But
" ^^"^' both debtors being forgiven, the Pharisee is asked which
most loved the forgiver of the debts. For it follows, Who
then will love him most ? To which he at once answers, /
suppose, that he to whom he forgave most. And here we
must remark, that while the Pharisee is convicted upon his own
grounds, the madman carries the rope by which he will be
bound; as it follows. But he said unto him. Thou hast rightly
judged. The good deeds of the sinful woman are enumerated
to him, and the evils of the pretended righteous; as it follows,
And he turned to the woman, and said unto Simon, Seest
thou this woman? I entered into thy house, thougavest me no

VER. 36 — 50. ST. LUKE. 257

water for my feet, but she hath washed my feet with her
tears. Tit. Bost. As if He said, To provide water is easy,
to pour forth tears is not easy. Thou hast not provided
even what was at hand, she hath poured forth what was not
at hand; for washing my feet with her tears, she washed
away her own stains. She wiped them with her hair, that
so she might draw to herself the sacred moisture, and by
that by which she once enticed youth to sin, might now attract
to herself holiness.

Chrys. But as after the breaking of a violent storm there chrys,
comes a calm, so when tears have burst forth, there is peace, j^^^\^'
and gloomy thoughts vanish ; and as by water and the Spirit,
so by tears and confession we are again made clean. Hence
it follows, Wherefore I say unto you, Her sins which are
many are forgiven, for she loveth much. For those who
have violently plunged into evil, will in time also eagerly
follow after good, being conscious to what debts they have
made themselves responsible. Greg. The more then the Greg.
heart of the sinner is burnt up by the great fire of charity, so33°'J{j'
much the more is the rust of sin consumed. Tit. Bost. But Evan.
it more frequently happens that he who has sinned much is
purified by confession, but he who has sinned little, refuses
from pride to come to be healed thereby. Hence it follows.
But to whom little is forgiven^ the same loveth little. Chrys, Chrys.
We have need then of a fervent spirit, for nothing hinders S°"*
a man from becoming great. Let then no sinner despair. Matt,
no virtuous man fall asleep; neither let the one be self-confi-
dent, for often the harlot shall go before him, nor the other
distrustful, for he may even surpass the foremost. Hence it is
also here added. But he said unto her, Thy sins are forgiven
thee.

Greg. Behold she who had come sick to the Physician Greg.
was healed, but because of her safety others are still sick ; "*" **"?•
for it follows. And they that sat at meat began to say within
themselves, Who is this that forgiveth sins also. But the
heavenly Physician regards not those sick, whom He sees to
be made still worse by His remedy, but her whom He had
healed He encourages by making mention of her own piety; as
it follows. But he said unto the woman, Thy faith hath made
thee whole; for in truth she doubted not that she would

VOL. III. s

258 GOSPEL ACCORDING TO CHAP. VIT.

receive what she sought lor. Thkopiiyl. But after liaving
forgiven her sins, lie st()])s not at the forgiveness of sins, hnt
adds good works, as it follows. Go in pcact\ i. e. in righ-
teousness, for righteousness is the reconciliation of man to
God, as sin is the enmity between God and man ; as if n(^
said, Do all things which lead you to the peace of God.
Ambrose ; Now in this place many seem to be perplexed
with the question, whether the Evangelists do not appear to
Severus have diflfered concerning the faith. Greek Ex. For since
rtiraus. ^^ ^o"^" Evangelists relate that Christ was anointed with
ointment by a woman, I think that tliere were three
women, differing according to the quality of each, their
mode of action, and the difference of times. John, for ex-
ample, relates that Mary, the sister of Lazarus, six days
before the Passover, anointed the feet of Jesus in her own
house J but Matthew, after that the Lord had said. You know
that after two days will be the Passover, adds, that in Bethany,
at the house of Simon the leper, a woman poured ointment
upon the head of our Lord, but did not anoint His feet as
Mary. Mark also says the same as Matthew; but Luke gives
the account not near the time of the Passover, but in the
middle of the Gospel. Chrysostom explains it that there
were two different women, one indeed who is described in
John, another who is mentioned by the three.

Ambrose ; Matthew has introduced this woman as pour-
ing ointment upon the head of Christ, and was therefore
unwilling to call her a sinner, for the sinner, according
to Luke, poured ointment upon the feet of Christ. She
cannot then be the same, lest the Evangelists should seem to
be at vai'iance with one another. The difficulty may be also
solved by the difference of merit and of time, so that the
former woman may have been yet a sinner, the latter now more
Aug. perfect. Aug. For 1 think we must understand tliat tlie same
Ev!^iib! Mary did this twice, once indeed as Luke has related, when
ii. c. 79. at first coming with humility and weeping, she was thought
worthy to receive forgiveness of sins. Hence John, when
he began to speak of the resurrection of Lazarus, before he
John came to Bethany, says. But it was Mary who anointed our
' ■ Lord with ointment, arid wiped his feet with her hair, whase
brother Lazarus was sick. Mary therefore had already done

VER. 36—50. ST. LUKE. 259

this ; but what she again did in Bethany is another occuiTence,
which belongs not to the relation of Luke, but is equally told
by the other three.

Greg. Now in a mystical sense the Pharisee, presuming Greg,
upon his pretended righteousness, is the Jewish people ; 33, ,„
the woman who was a sinner, but who came and wept at our Evang.
Lord's feet, represents the conversion of the Gentiles.
Ambrose ; Or, the leper, is the prince of this world ;
the house of Simon the leper, is the earth. The Lord there-
fore descended from the higher parts to this eaith ; for this
woman could not have been healed, who bears the figure of a
soul or the Church, had not Christ come upon earth. But
rightly does she receive the figure of a sinner, for Christ also
took the form of a sinner. If then thou makest thy soul
approach in faith to God, it not with foul and shameful sins,
but piously obeying the word of God, and in the confidence
of unspotted purity, ascends to the very head of Christ.
But the head of Christ is God. But let him who holds not l Cor.
the head of Christ, hold the feet, the sinner at the feet, the just '
at the head; nevertheless she also who sinned, has ointment.
Greg. What else is expressed by the ointment, but the Greg.
sweet savour of a good report? If then we do good works" ^ ^"^'
by which we may sprinkle the Church with the sweet odour
of a good report, what else do we but pour ointment upon
the body of our Lord? But the woman stood by His feet,
for we stood over against the feet of the Lord, when yet in
our sins we resisted His ways. But if we are converted from
our sins to true repentance, we now again stand by His feet,
for we follow His footsteps whom we before opposed, Am-
brose ; Bring thou also repentance after sin. Wherever
thou hearest the name of Christ, speed thither; into whatever
house thou knowest that Jesus has entered, thither hasten ;
when thou findest wisdom, when thou findest justice sit-
ting in any inner chamber, run to its feet, that is, seek
even the lowest part of wisdom ; confess thy sins with tears.
Perhaps Christ washed not His own feet, that we might wash
them with our tears. Blessed tears, which can not only wash
away our own sin, but also water the footsteps of the heavenly
Word, that His goings may abound in us. Blessed tears,
in which there is not only the redemption of sinners, but the

s 2

260 GOSPEL ACCORDING TO CHAP. VII.

Greg, refreshing of the righteous. Greg. For we water the feet

33. in of oui* Lord with tears if we are moved with compassion to

Evan, any QYen the lowest members of our Lord. We wipe our Lord's

feet with our hair, when we shew ])ity to His saints (with

whom we suffer in love) by the sacrifice of those things with

which we abound. Ambrose ; Tluow about thy hair, scatter

before Him all the graces of thy body. The hair is not to

^J.^^- be despised which can wash the feet of Christ. Gbeg. The

ubi sup.

woman kisses the feet which she has wiped. TJjis also we

fully do when we ardently love those whom we maintain by
our bounty. By the feet also may be understood the mystery
itself of the Incarnation. We then kiss the feet of the Re-
deemer when we love with our whole heart the mystery of the
Incarnation. We anoint the feet with ointment, when we
proclaim the power of His humanity with the good tidings
of holy eloquence. But this also the Pharisee sees and
grudges, for when the Jewish people perceives that the
Gentiles preach God, it consumes away by its own malice.
But the Pharisee is thus repulsed, that as it were through
Him that false people might be made manifest, for in
truth that unbelieving people never offered to the Lord
even those things which were without them ; but the Gentiles
being converted, poured fortli not only their substance but
their blood. Hence He says to the Pharisee, T/tou gavest
me no water for my feet, but she hath washed my feet tcith
her tears ; for water is without us, the moisture of tears is
within us. That unfaithful people also gave no kiss to the
Lord, for it was unwilling to embrace Him from love whom
it obeyed from fear, (for the kiss is the sign of love,) but the
Gentiles being called cease not to kiss the feet of their
Redeemer, for they ever breathe in His love. Ambrose;
But she is of no slight merit of whom it is said. From the
time that she entered has not ceased to kiss my feet, so that
she knew not to speak aught but wisdom, to love aught but
justice, to touch aught but chastit}', to kiss aught but
Greg, modesty. Greg. But it is said to ihe Pharisee, 3Iy head
" ' ^"^* with oil thou didst not anoint, for the very power even of
Divinity on which the Jewish people professed to believe,
he neglects to celebrate with due praise. But she hath
anointed my feet with ointment. For while the Gentile

VER. 36 50. ST. LUKE. 261

people believed the mystery of His incaniation, it proclaimed
also His lowest powers with the highest praise.

Ambrose ; Blessed is he even who can anoint with oil the
feet of Christ, but more blessed is he who anoints with oint-
ment, for the essence of many flowers blended into one,
scatters the sweets of various odours. And perhaps no other
than the Church alone can bring that ointment which has
innumerable flowers of different perfumes, and therefore
no one cau,love so much as she who loves in many individuals.
But in the Pharisee's house, that is, in the house of the Law
and the Prophets, not the Pharisee, but the Church is justi-
fied. For the Pharisee believed not, the Church believed. The
Law has no mystery by which secret faults are cleansed, and
therefore that which is wanting in the Law is made up in the
Gospel. But the two debtors are the two nations who are
responsible for payment to the usurer of the heavenly trea-
sury. But we do not owe to this usurer material money, but
the balance of our good deeds, the coin of our virtues, the
merits of which are estimated by the weight of sorrow,
the stamp of righteousness, the sound of confession. But
that denarius is of no slight value on which the image of the
king is found. Woe to me if 1 shall not have what I received.
Or because there is hardly any one who can pay the whole
debt to the usurer, woe to me if I shall not seek the debt to
be forgiven me. But what nation is it that owes most,
if not we to whom most is lent? To them were en-
trusted the oracles of God, to us is entrusted the Virgin's
offspring, Immanuel, i. e. God with us, the cross of our Lord,
His death, His resurrection. It cannot then be doubted that
he owes most who receives most. Among men he perhaps
offends most who is most in debt. By the mercy of the Lord
the case is reversed, so that he loves most who owes most,
if so be that he obtains grace. And therefore since there
is nothing which we can worthily return to the Lord, woe be
to me also if I shall not have loved. Let us then offer our
love for the debt, for he loves most to whom most is given.

CHAP. VIII.

1. And it came to pass afterward, that he went
throughout every city and village, preaching and
shewing the glad tidings of the kingdom of God :
and the twelve were with him,

2. And certain women, which had been healed of
evil spirits and infirmities, Mary called Magdalene,
out of whom went seven devils,

3. And Joanna the wife of Chuza Herod's steward,
and Susanna, and many others, which ministered unto
him of their substance.

Theophyl. He who descended from heaven, for our

example and imitation, gives us a lesson not to be slothful in

teaching. Hence it is said. And it came to pass afterward

Greg, that he went, Sfc. Greg. Naz. For He passes from place to

xxxvii place, that He may not only gain many, but may consecrate

2. many places. He sleeps and labours, that He may sanctify

sleep and labour. He weeps, that He may give a value to

tears. He preaches heavenly things, that He may exalt His

hearers. Tit. Bost. For He who descends from heaven to

earth, brings tidings to them that dwell on earth of a heavenly

kingdom. But who ought to preach the kingdom of heaven ?

Many prophets came, yet preached not the kingdom of

heaven, for how could they pretend to speak of things which

Isid. they pierceived not? IsiD. Peleus. Now this kingdom of

c'' 206 ^'"^ some think to be higher and better than the heavenly

kingdom, but some think it to be one and the same in reality,

but called by different names; at one time the kingdom of

God from Him who reigneth, but at another the kingdom

of heaven from the Angels and Saints, His subjects, who are

said to be of heaven.

VER. 1 — 3. ST. LUKE. 263

Bede ; But like the eagle, enticing its young ones to fly,
our Lord, step by step, raises up His disciples to heavenly
things. He first of all teaches in the synagogues, and per-
forms miracles. He next chooses twelve whom He names
Apostles ; He afterwards takes them alone with Him, as He
preached throughout the cities and villages, as it follows,
And the twelve ivere with him. Theophyl. Not teaching or
preaching, but to be instructed by Him. But lest it should
seem that the women were hindered from following Christ,
it is added, And certain women which had been healed of
evil spirits and infirmities, Mary called Magdalene, out of
whom went seven devils. Bede; Mary Magdalene is the
same of whose repentance, without mention of her name, we
have just read. For the Evangelist, when he relates her going
with our Lord, rightly distinguishes her by her known name,
but when describing the sinner but penitent, He speaks of
her generally as a woman ; lest the mark of her former guilt
should blacken a name of so great report. Out of whom seven
devils are reported to have gone, that it might be shewn that
she was full of all vices. Greg. For what is understood by Greg.
the seven devils, but all vices.? For since all time is compre-33^ ia
hended by seven days, rightly by the number seven is univer- ^v.
sality represented: Mary therefore had seven devils,for she was
full of every kind of vice. It follows. And Joanna the wife
qf Chuza Herod's steward, and Szisamia, and many others
who ministered to him of their substance. Jerome; It wasHier. in
a Jewish custom, nor was it thought blameable, according to 27^55.
the ancient manners of that nation, that women should afibrd
of their substance food and clothing to their teachers. This
custom, as it might cause offence to the Gentiles, St. Paul
relates he had cast off. But these ministered uijto the Lord i Cor.
of their substance, that He might reap their carnal things ' '
from whom they had reaped spiritual things. Not that the
Lord needed the food of His creatures, but that He might
set an example to masters, that they ought to be content with
food and clothing from their disciples. Bede ; But Mary is
by interpretation, " bitter sea," because of the loud wailing
of her penitence ; Magdalene, " a tower, or rather belonging
to a tower," from the tower of which it is said. Thou artv^.Gi,
become my hojje, my strong tower from the face qf my enemy. ^

'204 GOSPEL ACCORDING TO CHAP. VIII.

Joanna is by interpretation " the Lord her grace," or " the
merciful Lord," for from Him coraeth every thing that we
live upon. But if Mary, cleansed from the conuption of her
sins, points to the Church of the Gentiles, why does not
Joanna represent the same Church formerly subject to the
worship of idols?

For every evil spiint whilst he acts for the devil's kingdom,
is as it were Herod's steward. Susanna is interpreted, " a
lily," or its grace, because of the fragrance and whiteness
of the heavenly life, and the golden heat of inward love.

4. And when much people were gathered togetlier,
and were come to him out of every city, he spake by
a parable :

5. A sower went out to sow his seed : and as
he sowed, some fell by the way side ; and it was
trodden down, and the fowls of the air devoured it.

6. And some fell upon a rock ; and as soon as it
was sprung up, it withered away, because it lacked
moisture.

7. And some fell among thorns ; and the thorns
sprang up with it, and choked it.

8. And other fell on good ground, and sprang up,
and bare fruit an hundredfold. And when he had
said these things, he cried. He that hath ears to hear,
let him hear.

9. And his disciples asked him, saying, What
might this parable be ?

10. And he said, Unto you it is given to know the
mysteries of the kingdom of God : but to others in
parables ; that seeing they might not see, and hearing
they might not understand.

1 1 . Now the parable is this : The seed is the word
of God.

12. Those by the way side are they that hear;
then cometh the devil, and taketh away the word

VER. 4 — 15. ST. LUKE. 265

out of their hearts, lest they should believe and be
saved.

13. They on the rock are they, which, when they
hear, receive the word with joy ; and these have no
root, which for a while believe, and in time of tempt-
ation fall away.

14. And that which fell among thorns are they,
which, when they have heard, go forth, and are
choked with cares and riches and pleasures of this
life, and bring no fruit to perfection.

15. But that on the good ground are they, which
in an honest and good heart, having heard the word,
keep it, and bring forth fruit with patience.

Theophyl. That which David had foretold in the person
of Christ, / will open my mouth in parables, the Lord here Ps.78,2,
fulfils; as it is said. And when much jjeople were gathered
together, and were come to him out of every city, he spake
by a parable. But the Lord speaks by a parable, first indeed
that He may make His hearers more attentive. For men
were accustomed to exercise their minds on dark sayings,
and to despise what was plain; and next, that the unworthy
might not receive what was spoken mystically.

Origen ; And therefore it is significantly said, When much
people were gathered together, and were come to him out of
every city. For not many but few there are who walk the
strait I'oad, and find the way which leadeth to life. Hence
Matthew says, that He taught without the house by parables. Matt.
but within the house explained the parable to His disciples. ^^' ^^'

EusEBius; Now Christ most fitly puts forth His first
parable to the multitude not only of those who then stood
by, but of those also who were to come after them, inducing
them to listen to His words, saying, A sower went out to
sow his seed.

Bede; The sower we can conceive to be none other but johnig
the Son of God, Who going forth from His Father's bosom 37.
whither no creature had attained, came into the world that He Hom!
might bear witness to the tmth. Chrys. Now His going, ^- '"

266 GOSPEL ACCORDING TO CHAP. VIll.

Who is every where, was not local, but through the vail of
tlie Uesh He approached us. But Christ fitly denominates
His advent, His going forth. For we were aliens from God,
and cast out as criminals, and rebels to the king, but he who
wishes to reconcile man, going out to them, speaks to them
without, until having become meet for the royal presence. He
brings them within ; so also did Christ. Theophyl. But He
went out now, not to destroy the husbandmen, or to burn up
the earth, but He went out to sow. For oftimes the husband-
man who sows, goes out for some other cause, not only to
sow. EusEBius; Some went out from the heavenly country
and descended among men, not however to sow, for they

Heb. 1, were not sowers, but ministering spirits sent forth to minister.

*^' Moses also and the prophets after him did not plant in men
the mysteries of the kingdom of heaven, but by keeping back
the foolish from the error of iniquity, and the worship of
idols, they tilled as it were the souls of men, and brought
them into cultivation. But the only Sower of all, the Word
of God, went out to sow the new seed of the Gospel, that is,
the mysteries of the kingdom of heaven. Theophyl. But
the Son of God never ceases to sow in our hearts, for not
only when teaching, but creating, He sows good seed in our
hearts. Tit. Bost. But He went out to sow His seed. He
receives not the word as borrowed, for He is by nature the
Word of the living God. I'he seed is not then of Paul, or
of John, but they have it because they have received it.
Christ has His own seed, drawing forth His teaching from

John 7, His own nature. Hence also the Jews said. How knovoeth

*^' this man letters, /laving never learned?

EusEBius; He teaches therefore that there are two classes
of those who received the seed ; the first, of those who have
been made worthy of the heavenly calling, but fall from
grace through carelessness and sloth ; but the second, of those
who multiply the seed bearing good fruit. But according to
Matthew he makes three divisions in each class. For those
who corrupt the seed have not all the same manner of de-
struction, and those who bear fruit from it do not receive
an equal abundance. He wisely sets forth the cases of those
who lose the seed. For some though they have not sinned,
have lost the good seed implanted in their hearts, through its

VER. 4 — 15. ST. LUKE. 267

having been withdrawn from their thoughts and memory by
evil spirits, and devils who fly through the air: or deceitful
and cunning men, whom He calls the birds of the air. Hence
it follows. And as he sowed, some fell by the way side.
Theophyl. He said not that the sower threw some on the
way side, but that it fell by the way side. For he who sows
teaches the right word, but the word falls in different ways
upon the hearers, so that some of them are called the way
side: and it was trodden down, and the birds of the air
devoured it. Cyril; For every vvay side is in some measure
dry and uncultivated, because it is trodden down by all
men, and no seed gains moisture on it. So the divine
warning reaches not the unteachable heart, that it should
bring forth the praise of virtue. These then are the ways
frequented by unclean spirits. There are again some who
bear faith about them, as if it consisted in the nakedness
of words; their faith is without root, of whom it is added,
And some fell upon a rock, and as soon as it sprung up^
it withered away, because it lacked moisture. Bede; The
rock, he says, is the hard and unsubdued heart. Now the
moisture at the root of the seed is the same as what is called
in another parable, the oil to trim the lamps of the virgins, Matt.
that is, love and stedfastness in virtue. Eusebius; There '
are also some who through covetousness, the desire of
pleasure and worldly cares, which indeed Christ calls thorns,
suffer the seed which has been sown in them to be choked.
Chrys. For as the thorns do not let the seed grow up, Chrys.
but when it has been sown choke it by thickening round it,^°'"'
so the cares of this present life permit not the seed to bear Matt.
fruit. But in things of sense the husbandman must be
reproved who would sow amid thorns on a rock and the way
side, for it is impossible that the rocks should become earth,
the way not be a way, the thorns not be thorns. But in
rational things it is othenvise. For it is possible that the
rock should be converted into a fruitful soil, the May not
be trodden down, the thorns dispersed. Cyril; Now the
rich and fruitful ground is the honest and good hearts which
receive deeply the seeds of the word, and retain them and
cherish them. And whatever is added to this. And some
fell upon (jood (jround, and springiuff icp, brought forth

268 GOSrEL ACCOKDING TO CHAP. VIII.

fniit an hundredfold. For when tlic divine word is poured
into a soul free from all anxieties, then it strikes root deep, and
sends forth as it were the ear, and in its due season comes to
perfection. Bede ; For by fruit a hundredfold, he means
perfect fruit. For the number ten is always taken to imply
perfection, because in ten precepts is contained the keeping,
or the observance of the law. But the number ten multiplied
by itself amounts to a hundred; hence by a hundred very
great perfection is signified. Cvril ; But what the meaning of
the parable is, let us hear from him who made it, as it follows.
And nhen he had said these thinr/s, he cried. He that hath
Basil, ears to hear, let him hear. Basil ; Hearing has reference to
Pj°^*'°thc understanding. By this then our Lord stirs us up to
Prov. listen attentively to the meaning of those things which are
spoken. Bede ; For as often as the admonition occurs
either in the Gospel or the Revelation of St. John, it signifies
that there is a mystical meaning in what is said, and we
must inquire more closely into it. Hence the disciples who
were ignorant ask our Saviour, for it follows. And his dis-
ciples asked him, <^'C. But let no one suppose that as soon
as the parable was finished His discii)les asked Him, but
Mark 4, as Mark says, When he was alone they asked him. Origen;
Orifieii. Now a parable is a narration of an action as done, yet not
inProv. ^^j^g according to the letter, though it might have been,
representing certain things by means of others which arc given
in the parable. An enigma is a continued story of things
which are spoken of as done, and yet have not been done,
nor are possible to be done, but contains a concealed
meaning, as that which is mentioned in the Book of Judges,
Judges that the trees went forth to anoint a king over them. But it
' * was not literally a fact as is said, A sower went out to
sow, like those facts related in history, yet it might have
been so.

Eusebius; But our Lord told them the reason why He
spake to the multitudes in parables, as follows. And he
said, Unto you it is given to know the mysteries of God.
Greg. Greg. Naz. When you hear this you must not entertain
sup. ^j^^ notion of different natures, as certain heretics do, who
think that some men iiideed are of a perishing nature, others
of a saving nature, but that «omc are so constituted that their

VER. 4 — 15. ST. LUKE. 269

will leads them to better or worse. But add to the words,
To you it is given., if willing and truly worthy. Theophyl.
But to those who are unworthy of such mysteries, they are
obscurely spoken. Hence it follows, But to the rest in
jmrables, that seeing they might not see^ and hearing they
might not understand. For they think they see, but see not,
and hear indeed, but do not understand. For this reason
Christ hides this from them, lest they should beget a greater
prejudice against them, if after they had known the mysteries
of Christ, they despised them. For he who understands and
afterwards despises, shall be more severely punished. Bej>e;
Rightly then do they hear in parables, who having closed
the senses of their heart, care not to know the truth, forgetful
of what the Lord told them. He that hath ears to hear, let
him hear. Greg. But our Lord condescended to explain Gre^.
what He said, that we might know how to seek for explana- j° j^^^*
tion in those things which He is unwilling to explain through
Himself. For it follows, Nou: the parable is this: The seed
is the uord of God. Euseb. Now He says, that there are
three reasons why men destroy the seed implanted in their
hearts. For some destroy the seed that is hid in them by
lightly giving heed to those that wish to deceive, of whom
He adds, Tltose by the way side are they that hear: then
Cometh the devil, and taketh away the word out of their
hearts. Bede; Who in truth deign to receive the word
which they hear with no faith, with no understanding, at least
with no attempt to test the value of it. Euseb. But
some there are who having not received the word in any
depth of heart, are soon overcome when adversity assails
them, of whom it is added, TJiey on the rock are they which
tihen they hear, receive the word with joy ; and these have
no root, which for a while believe > and in time of temptation
fall away. Cyril ; For when they enter the Church they
gladly wait on the divine mysteries, but with infirmity of
purpose. But when they leave the Church they forget the
sacred discipline, and as long as Christians are undisturbed,
their faith is lasting; but when persecution harasses, their heart
fails them, for their faith was without root. Greg. Many Greg,
men propose to begin a good work, but as soon as they have ^^^ ^"P*
become annoyed by adversity or temptation, they abandon

270 GOSPEL ACCORDING TO CHAP. VHI.

what they had begun. The rocky ground then had no moisture
to carry on to constancy fruit which it liad j)ut forth, Euseb.
But some choke the seed which has been deposited in them
with riches and vain deUghts, as if with choking tliorns, of
whom it is added, Afid that which yell amoiuj thorns are
they^ which, when they have heard, go forth, and are choked
Greg, with cares and riches of this life, ^c. Greg. It is wonderful
that the Lord has represented riches as thorns, for these
prick, while those delight, and yet they are thorns, for they
lacerate the mind by the prickings of their thoughts, and
whenever they entice to see they draw blood, as if inflicting
a wound. But there are two things which He joins to riches,
cares and pleasures, for they oppress the mind by anxiety
and unnerve it by luxuries, but they choke the seed, for they
strangle the throat of the heait with vexatious thoughts, and
while they let not a good desire enter the heart, they close
up as it were the passage of the vital breath,

Euseb. Now these things were foretold by our Saviour
according to His foreknowledge, and that their case is so,
experience testifies. For in no wise do men fall away from
the truth of divine worship, but according to some of the
Chrys. causes before mentioned by Him. Chrys, And to sum up
44_ in many things in a few words. Some indeed as careless hearers.
Malt, some as weak, but others as the very slaves of pleasure and
worldly things, hold aloof from what is good. The order of
the way side, the rock, and the thorns is well, for we have
first need of recollection and caution, next of fortitude, and
then of contempt of things present. He therefore places the
good ground in opposition to the way, the rock, and the thorns.
But that on the good ground are they, which in ati honest
and good heart, having heard the word, keep it, Sfc. For
they who are on the way side keep not the word, but the
devil takes away their seed. But they who are on the rock
sustain not patiently the assaults of temptation through weak-
ness. But they who are among thorns bear no fruit, but are
Greg, choked. Greg. The good ground then bears fruit through
" ' ^"P" patience, for nothing we do is good unless we endure patiently
our closest evils. They therefore bear fruit through patience,
who when they bear strifes humbly, arc after the scourge
received with joy to a heavenly rest.

VER. 16 — 18. ST. LUKE. 271

16. No man, when he hath lighted a candle,
covereth it with a vessel, or putteth it under a bed ;
but setteth it on a candlestick, that they which enter
in may see the light.

17. For nothing is secret, that shall not be made
manifest ; neither any thing hid, that shall not be
known and come abroad.

18. Take heed therefore how ye hear : for whoso-
ever hath, to him shall be given ; and whosoever hath
not, from him shall be taken even that which he
seemeth to have.

Bede ; Having before said to His Apostles, Unto you it is
given to knoio the mysteries of the kingdom of Ood, but to
others in parables ; He now shews that by them at length
must the same mystery be revealed also to others, saying,
No man when he hath lighted a candle covereth it with a
vessel, or putteth it under a bed. Euseb. As if He said, As
a lantern is lighted that it should give light, not that it should
be covered under a bushel or a bed, so also the secrets of
the kingdom of heaven when uttered in parables, although
hid from those who are strangers to the faith, will not however
to all men appear obscure. Hence he adds, For nothing is
secret that shall not be made manifest, neither any thing
hid that shall not be known, and come abroad. As if He
said, Though many things are spoken in pai-ables, that seeing
they might not see, and hearing they might not understand,
because of their unbelief, yet the whole matter shall be
revealed.

Aug. Or else in these words He typically sets forth the Aug. de
boldness of preaching, that no one should, through fear of ^"""j*^'
fleshly ills, conceal the light of knowledge. For under the ii- q- 12.
names of vessel and bed, he represents the flesh, but of that
of lantern, the word, which whosoever keeps hid through
fear of the troubles of the flesh, sets the flesh itself before the
manifestation of the truth, and by it he as it were covers the
word, who fears to preach it. But he places a candle upon
a candlestick who so submits his body to the service of God,

272 GOSPEL ACCORDING TO CHAP. VIII.

that the preaching of the truth stands highest in his esti-
mation, the service of the body lowest.

Origen ; But he who would adapt his lantern to the more
perfect disciples of Christ, must persuade us by those things
John 5, which were spoken of John, for he was a burning and a
shining light. It becomes not him then who lights the light
of reason in his soul to hide it under a bed where men sleep,
nor under any vessel, for he who does this provides not for
those who enter the house for whom the candle is prcpai-ed,
but they must set it upon a candlestick, that is, the whole
Church.
Chrys. Chrys. By these words he leads them to diligence of life,
i5?Tn teaching them to be strong as exposed to the view of all men,
Matt, and fighting in the world as on a stage. As if he said,
Think not that we dwell in a small part of the world, for
ye will be known of all men, since it cannot be that so great
Max. virtue should lie hid. Maxim. Or perhaps the Lord calls
inScript. Himself a light shining to all who inhabit the house, that is,
63. the world, since He is by nature God, but by the dispensation
made flesh. And so like the light of the lamp He abides in
the vessel of the flesh by means of the soul as the light in the
vessel of the lamp by means of the flame. But by the
candlestick he describes the Church over which the divine
word shines, illuminating the house as it were by the rays
of truth. But under the similitude of a vessel or bed he
referred to the observance of the law, under which the word
will not be contained. Bede ; But the Lord ceases not to
teach us to hearken to His word, that we may be able both to
constantly meditate on it in our own minds, and to bring it
forth for thxj instruction of others. Hence it follows, Take
heed therefore how ye hear; for whosoever hath^ to him shall
be given. As if he says. Give heed with all your mind to the
word which ye hear, for to him who has a love of the word,
shall be given also the sense of understanding what he loves ;
but whoso hath no love of hearing the word, though he deems
himself skilful either from natural genius, or the exercise of
learning, will have no delight in the sweetness of wisdom ; for
oftentimes the slothful man is gifted with caj)acities, that if
he neglect them he may be the more justly punished for his
negligence, since that which he can obtain without labour

VKR. 19—21. ST. LUKE. 273

he disdains to know, and sometimes the studious man is
oppressed with slowness of apprehension, in order that the
more he labours in his inquiries, the greater may be the re-
compense of his reward.

19. Then came to him his mother and his brethren,
and could not come at him for the press.

20. And it was told him by certain which said,
Thy mother and thy brethren stand without, desiring
to see thee.

21. And he answered and said unto them, My
mother and my brethren are these which hear the
word of God, and do it.

Tit. Bost. Our Lord had left His kinsfolk according to
the flesh, and was occupied in His Father's teaching. But
when they began to feel His absence, they came imto Him,
as it is said. Then came unto him his mother and his brethren.
When you hear of our Lord's brethren you must include also
the notions of piety and grace. For no one in regard of His
divine nature is the brother of the Saviour, (for He is the
Only-begotten,) but He has, by the gi-ace of piety, made us
partakers in His flesh and His blood, and He who is by
nature God has become our brother.

Bede ; But those who are said to be our Lord's brethren
according to the flesh, you must not imagine to be the chil-
dren of the blessed Mary, the mother of God, as Helvidius
thinks, nor the children of Joseph by another wife, as some
say, but rather believe to be their kinsfolk. Tit. Bost.
His brethren thought that when He heard of their presence
He would send away the people, from respect to His mother's
name, and from His affection towards her, as it follows,
And it was told him. Thy mother and thy brethren staml
without. Chrys. Think what it was, when the whole people Chrys.
stood by, and were hanging upon His mouth, (for His teach- ^°™-
ing had already begun,) to withdraw Him away from them. Matt.
Our Lord accordingly answers as it were rebuking them,
as it follows. And he answered and said unto them, My

VOL. III. T

274 GOSPEL ACCORDING TO CHAP. VIII.

mother and my brethren are they which hear the word qf
Qod, and do it, ^c. Ambrose ; The moral teacher who gives
himself an example to others, when about to enjoin upon
others, that he who has not left father and mother, is not
worthy of the Son of God, first submits Himself to this pre-
cept, not that He denies the claims of filial piety, (for it is
His own sentence. He that knoweth not his father and mother
shall die the death,) but because He knows that He is more
bound to obey His Father's mysteries than the feelings of
His mother. Nor however are His parents harshly rejected,
but the bonds of the mind are shewn to be more sacred than
t those of the body. Therefore in this place He does not
disown His mother, (as some heretics say, eagerly catching
at His speech,) since she is also acknowledged from the
i cross ; but the law of heavenly ordinances is preferred to
earthly aflFection. Bede ; They then who hear the word of
God and do it, are called the mother of our Lord, because
they daily in their actions or words biing Him forth as it
I were in their inmost hearts ; they also are His brethren where
they do the will of His Father, Who is in heaven.
Chrys. Chrys. Now He does not say this by way of reproof to
41. in His mother, but to greatly assist her, for if He was anxious
Matt. fo^. others to beget in them a just opinion of Himself,
much more was He for His mother. And He had not
raised her to such a height if she were always to expect
to be honoured by Him as a son, and never to consider Him
as her Lord. Theophvl. But some take this to mean that
certain men, hating Christ's teaching, and mocking at Him
for His doctrine, said, Thi^ mother and thy brethren stand
icithoiit wishing to see thee; as if thereby to shew His
meanness of birth. And He therefore knowing their hearts
gave them this answer, that meanness of birth harms not, but
if a man, though of low birth, hear the word of God, He
reckons him as His kinsman. Because however hearing
only saves no one, but rather condemns. He adds, and doeth
it ; for it becomes us both to heai* and to do. But by the
word of God He means His own teaching, for all the words
which He Himself spake were from His Father.

Ambrose ; In a mystical sense he ought not to stand with-
out, who was seeking Christ. Hence also that saying,

VER. 22 — 25. ST. LUKE. 275

Come unto him, and be enlightened. For if they stand with- Ps. 34,
out, not even parents themselves are acknowledged; and^ '^'
perhaps for our example they are not. How are we acknow-
ledged by Him if we stand without ? That meaning also is
not unreasonable, because by the figure of parents He points
to the Jews of whom Christ was bom, and thought the Rom. 9,
Church to be preferred to the .synagogue. Bede ; For they ^"
cannot enter within when He is teaching whose words they
refuse to understand spiritually. But the multitude went
before and entered into the house, because when the Jews
rejected Christ the Gentiles flocked to Him. But those who
stand without, wishing to see Christ, are they, who not seeking
a spiritual sense in the law, have placed themselves without
to guard the letter of it, and as it were rather compel Christ
to go out, to teach them earthly things, than consent to enter
in themselves to learn spiritual things.

22. Now it came to pass on a certain day, that he
went into a ship with his disciples : and he said unto
them. Let us go over unto the other side of the lake.
And they launched forth.

23. But as they sailed he fell asleep : and there
came down a storm of wind on the lake ; and they
were filled with water, and were in jeopardy.

24. And they came to him, and awoke him, saying.
Master, master, we perish. Then he arose, and
rebuked the wind and the raging of the water : and
they ceased, and there was a calm.

25. And he said unto them. Where is your faith ?
And they being afraid wondered, saying one to another.
What manner of man is this ! for he commandeth
even the winds and water, and they obey him.

Cyril ; When the disciples saw that all men received help
from Christ, it seemed fitting that they themselves also should
in turn rejoice in the benefits of Christ. For no one regards
that which happens in the person of another equally with
that to himself. The Lord therefore exposed the disciples

T 2

276 GOSPEL ACCORDING TO CHAP. VIII.

to the sea and the winds, as it follows, Now it came to
pass on a certain day that he went into a ship with his
disciples ; and he said unto them, Let us go over unto the

Chrys. other side of the lake: and they launched forth. Chrys.

27, in Luke indeed avoids the question which might be put to him

Matt, with regard to the order of time, saying, that He went into a
ship on a certain day. Now if the storm had aiisen when
our Lord was awake, the disciples either had not feared, or
not believed that IJe could do such a thing. For this cause
He sleeps, giving them an occasion for fear ; for it follows,
But as they sailed he fell asleep ; and there came down a
storm, of wind on the lake. Ambrose ; We are told above,
moreover, that He passed the night in prayer. How then
does He here fall asleep in a storm ? The security of power
is expressed, that while all were afraid, He alone lay fearless ;
but He lay asleep in the body, while in the mind he was in
the mystery of divinity. For nothing happens without the

Cyril. Word. Cyril; But it seems to have been especially and
™P- wonderfully ordained that they should not seek His assistance
when first the storm began to affect the boat, but after the
danger had increased, in order that the power of the Divine
Majesty might be made more manifest. Hence it is said.
And they uere filled with water, and were in jeopardy.
This indeed our Lord allowed for the sake of trial, that having
confessed their danger they should acknowledge the great-
ness ot the miracle. Hence when their great danger had
driven them into intolerable fear, having no other hope of
safety but the Lord of power Himself, they awoke Him. It
follows. And they came to him, and awoke him, saying,

Aiiisr. Master, we perish. Aug. Matthew says, blaster, save us,

Ev^r2. "^^ perish. Mark, Master, caresl thou not that we perish ?

c. 24. There is the same expression in all of men awakening
our Lord, and anxious for their safety. Nor is it worth
while to enquire which of these was most likely to have been
said to Christ. For whether they said one of these three,
or some other words which no Evangelist has mentioned,
but of the same import, what matter is it ? Though at the
same time this may ha\e been the case, that by the many
who awoke Him, all these things were said, one by one, and
another by another.

VER. 22 — 25. ST. LUKE. 277

Cyril ; But it could not be that they should perish while
the Almighty was with them. Christ then arose, Who has
power over all things, and immediately quells the storm and
the violence of the wind, and the tempest ceased, and there
was a calm. Herein He shews Himself to be God, to Whom
it is said, Tkou rulesl the raging of the sea : when the waves Ps. 89,
thereof arise^ thou stillest them. So then as He sailed, our^ *
Lord manifested both natures in one and the same person,
seeing that He who as man slept in the ship, as God by
His word stilled the raging of the sea. Cyril; But together
with the raging of the waters, He quiets also the tumult
of their souls, as it follows. And he said unto them. Where is
your faith ? By which word He shewed, that it is not so much
the assault of temptation which causes fear, as faint-hearted-
ness. For as gold is proved in the fire, so is faith in temptation.
Aug. Now this is related by the other Evangelists in different Aug.
words. For Matthew says, that Jesus said, Why are ye ^^ °°*
fearful, O ye of little faith ? but Mark as follows, fVhy are sup-
ye so fearful? How is it that ye have no faith ? i. e. that perfect Mark 4!
faith like the grain of mustard seed. Mark then also says,
O ye of little faith ; but Luke, Where is your faith? And
indeed all these may have been said, Why are ye fearful ^
Where is your faith ? O ye of little faith. Hence one
Evangelist relates one, another another.

Cyril; When the tempest was quelled at the command of
Christ, the disciples in astonishment whispered one to the
other, as it follows, And they being afraid wondered, ^c.
Now the disciples said not this as ignorant of Him, for they
knew that He was God, and Jesus the Son of God. But
they marvel at the exceeding vastness of His natural power,
and the glory of His divinity, although He was like to us,
and visible in the flesh. Hence they say. Who is this/
that is, of what manner of man .'' how great, and with what
great power and majesty .? for it is a mighty work, a lordly
command, no abject petition. Bede ; Or, it was not His
disciples, but the sailors and others in the ship who
wondered.

But allegorically, the sea or lake is the dark and bitter tide
of the world, the ship is the wood of the cross, by help of
which the faithful, having passed the waves of this world,

'278 GOSPEL ACCORDING TO ClIAF. VIII.

reach the shore of a heavenly country. Ambrose ; Our
Lord therefore, who knew tliat He came upon earth for a
divine mystery, having left His kinsfolk, went up into the
ship. Bede ; His disciples also, when summoned, enter

Mat.16, in with Him. Hence He says, If any one will come after
me, let him deny hi?nself, and take up his cross, and folloto
me. While His disciples are sailing, that is, the faithful
passing through this world, and meditating in their minds
the rest of the world to come, and by the breath of the Holy
Spirit, or also their own exertions, eagerly leaving behind them
the unbelieving pride of the world, suddenly our Lord fell
asleep, that is, the time of our Lord's passion was come, and
the stoim descended. For when our Lord entered the sleep
of death upon the cross, the waves of persecution rose, stirred
up by the breath of the devil, but while the patience of the
Lord is not disturbed by the waves, the faint hearts of the
disciples are shaken and tremble. They awoke our Lord
lest they should perish while He slept, because having seen
His death they wish for His resurrection, for if that were
delayed they would perish for ever. He rises therefore and
rebukes the wind, since by His sudden ii.sing again He put

Heb. 2, down the pride of the devil who had the power of death.

^^' But He makes the tempest of nature to cease, since by His
resurrection He baffled the rage of the Jews, who plotted His
death.

Ambrose ; You must remember that no one can pass from
the course of this life without temptations, for temptation
is the trial of faith. We are therefore subject to the storms
of spiritual wickedness, but as watchful sailors we must awake
the Pilot, who does not obey but commands the winds, who
although He now no longer sleeps in the sleep of His own
body, yet let us beware, lest through the sleep of our bodies
He is to us asleep and at rest. But they are rightly reproved
who feared, when Christ was present; since he surely who
clings to Him can in no wise perish.

Bede ; In like manner, when He appeared after His death

Mark to His discii)les, He upbraided them with their unbelief, and
' ■ thus having calmed the swelling waves, He made i)lain to
all the power of His divinity.

VEIL -26—39. ST. LUKi:. 279

26. And they arrived at the country of the Gada-
renes, which is over against Galilee.

27. And when he went forth to land, there met
him out of the city a certain man, which had devils
long time, and ware no clothes, neither abode in any
house, but in the tombs.

28. When he saw Jesus, he cried out, and fell
down before him, and with a loud voice said.
What have I to do with thee, Jesus, thou Son of
God most high ? I beseech thee, torment me not.

29. (For he had commanded the unclean spirit to
come out of the man. For oftentimes it had caught
him : and he was kept bound with chains and in
fetters ; and he brake the bands, and was driven of
the devil into the wilderness.)

30. And Jesus asked him, saying, What is thy
name ? And he said. Legion : because many devils
were entered into him.

31. And they besought him that he would not
command them to go out into the deep.

32. And there was there an herd of many swine
feeding on the mountain : and they besought him
that he would suffer them to enter into them. And
he suffered them.

33. Then went the devils out of the man, and
entered into the swine : and the herd ran violently
down a steep place into the lake, and were choked.

34. When they that fed them saw what was done,
they fled, and went and told it in the city and in the
country.

35. Then they went out to see what was done ;
and came to Jesus, and found the man, out of whom
the devils were departed, sitting at the feet of Jesus,
clothed, and in his right mind : and they were
afraid.

280 GOSPEL ACCOKDINU TO CHAP. VIII.

36. They also which saw it told them by what
means he that was possessed of the devils was healed.

37. Then the whole multitude of the country of
the Gadarenes round about besought him to depart
from them ; for they were taken with great fear : and
he went up into the ship, and returned back again.

38. Now the man out of whom the devils were
departed besought him that he might be with him :
but Jesus sent him away, saying,

39. Return to thine own house, and shew how great
things God hath done unto thee. And he went his
way, and published throughout the whole city how
great things Jesus had done unto him.

Cyril; The Saviour, as He sailed with His disciples,

came to a port, as it is said, Attd they arrived at Ihe country

of the Gadarenes, which is over against Galilee. Titus

BosT. Many accurate copies have neither " Gerazenes" nor

" Gadarenes," but " Gergezenes." For Gadara is a city in

Judsea, but neither lake nor sea is found at it ; and Geraza is

a city of Arabia, having neither lake nor sea near. But

Gergeza, from which the Gergezenes are called, is an ancient

city near the lake of Tiberias, above which is a rock hanging

over the lake, into which they say the swine were dashed down

by the devils. But since Gadara and Geraza border upon the

land of the Gergezenes, it is probable that the swine were

led from thence to their parts. Bede'; For Geraza is a famous

city of Arabia, on the other side of the Jordan, close to the

mountain of Galaad, which was possessed by the tribe of

Manasseh, and not far from the lake of Tiberias, into which

the swine were cast headlong.

Chrys. Chrys. But as soon as our Lord had departed from the sea,

28. in He meets with another more awful wonder. For the demoniac,

^^"* like an evil slave, when he sees Him confirtas his bondage, as it

follows. And uhen he uent forth to land, there met him out

Aug. Aeof the city a certain man, Sfc. Aug. Whereas Matthew says,

Ev. ut that there were two possessed, but Mark and Luke mention only

8"P- one; you must understand one of them to be a more distinguished

VER. 26—39. ST. LUKE. 281

and famous person, for whom that neighbourhood was chiefly
distressed, and in whose restoration they were greatly inte-
rested. Wishing to signify this, the two Evangelists thought
riglit to mention him alone, concerning whom the report of
this miracle had been most extensively noised abroad.
Chrys. Or, Luke selected from the two the one who wasChrys.
most savage. Hence he gives the most melancholy account of 28. in
his calamity, adding, And he wore no clothes, neither abode ^*'^"-
in any house, hut in the tombs. But the evil spirits visit the
tombs of the dead, to instil into men that dangerous notion,
that the souls of the dead become evil spirits. Cyril; Now
his going naked among the tombs of the dead was a mark
of demoniacal wildness. But God permits some in His
providence to become subject to evil spirits, that we may
ascertain through them of what kind the evil spirits are
towards us, in order that we may refuse to be made subject
unto them, and so by the suffering of one many may be
edified.

Chrys. But because the people acknowledged Him to be Chrys.
man, the devils came publishing His divinity, which even" ^ ^"^'
the sea had proclaimed by its calmness. Hence it follows,
When he saw Jesus he fell down be/ore him, and with a
loud voice said, c^c. Cyril; Mark here the combination
of fear with boldness and great desperation, for it is a sign of
devilish despair to speak out boldly, What have I to do
with thee, Jesus, thou Son of God most high ? but of fear
when they pray, / beseech thee not to cast me out. But
if thou knowest Him to be the Son of God most high, thou
confessest Him to be the God of heaven and earth, and of all
things that are contained in them. How then dost thou make
use not of thy own but His words, saying, What have I to
do with thee? But what earthly prince will altogether en-
dure to have his subjects tormented by barbarians ? Hence
it follows, For he had commanded the unclean spirit
to come out of him. And He shews the necessity of the
command, adding. For oftentimes it had caught him, §-c.
Chrys. Therefore since no one could hold the possessed, chrys.
Christ goes to him and addresses him. It follows, And Jesus^^^ ""P*
asked him, saying, What is thy name? Bkde; He enquires
not his name as ignorant of it, but that when the demoniac

'282 GOSPEL ACCORDING TO CHAP. Mil.

had confessed the plague which he endured, the power ol"
the Healer might shine forth more welcome to him. But the
priests also of our time, who through the grace of exorcism
are able to cast out devils, are wont to say that the sufferers
can no otherwise be cured than by openly telling in confes-
sion every thing which either waking or sleeping they have
endured from the unclean spirits, and above all when they
imagine that the devils seek and obtain the possession of the
human body. So also here the confession is added, And
he saidy Legion^ because many devils were entered into
him.
^reg. Greg. Nyss. Certain evil spirits imitating the heavenly
14. in hosts and the legions of Angels say that they are legions.
I "iih ^^ ^^^ their prince says that he will exalt his throne above
14, 13. the stars that he may be like to the Most High. Chrys.
ubi'^sup.B^* when the Lord had overcome the evil spirits which dis-
turbed His creatures, they thought that because of the
enormity of those things which had been done, He would not
' waitthe time of their punishment, and therefore since they could
not deny their guilt, they entreat that they may not quickly un-
dergo the penalty. As it follows. And they besought him that he
would not command them toga out into the deep. Theophyl.
Which indeed the devils demand, wishing yet longer to mix
with mankind. Cyril ; And hence it is plain that the rebel hosts
against the Divine Majesty were thrust down to hell by the un-
Max. speakable power of the Saviour. Maxim. Now the Lord ordains
Georgi- for each class of sinners an appropriate punishment. The
urn. f^T^Q Qf Hell unquenchable for fleshly burnings, gnashing
of teeth for wanton mirth, intolerable thirst for pleasure
and revelry, the worm that dieth not for a crooked and
malignant heart, everlasting darkness for ignorance and
deceit, the bottomless pit for pride. Hence the deej) is
assigned to the devils as unto the proud, it follows. And there
Auk. was there an herd of swine, Spc. Aug. The words of Mark,
Ev. L"ii that there was a herd of swine nigh unto the mountains, and
24. of Luke, on the mountains, do not differ from one another.
For the herd of swine was so large, that they might be part
on the mountain, part near it. For there were two thousand
.Mark 5, swinc, as Mark has stated. Ambrose ; But the devils could
'■* not endure the clearness of the light of heaven, as those who

VER. 26 39. ST. LUKE. 283

hav e weak eyes can not bear the sun's rays. Cyril ; The
multitude of unclean spirits seek therefore to be sent into
the herd of unclean swine, Uke to themselves, for it follows,
And they besought him that he would suffer them to enter into
them. Ath AN. But if they have no power over swine, the evil ^^^^^
spirits have much less against men who are made after the image Anton,
of God. We ought then to fear God alone, but despise them.
Cyril ; But the Lord granted them permission, that this
might be among other things to us an occasion of benefit,
and the confidence of our safety. It follows. And he suffered
them. We must therefore consider that the evil spirits are
hostile to those which are subject to them, and this will be
evident from their sending down the swine violently into the
waters and choking them ; as it follows, Then went the devils
out of the man and entered into the swine, and the herd ran
violently down a steep place into the lake, and were choked.
And this Christ permitted to them which sought it, that it
might appear from the event how cniel they are. It was also
necessaiy to shew that the Son of God has no less power
to foresee than the Father, that equal glory might be mani-
fested in each.

Tit. Bost. But the shepherds take flight, lest they should Vide

-m-r Victor.

perish with the swine. Hence it follows. When they that Ant. in
fed them saw what was done they Jled, and went and told ^^^^^ ^'
it in the city and in the country, and excited the like
alarai among the citizens. But the severity of their loss led
them to the Saviour ; for it follows. Then they went out to see
what was done, and came to Jesus; and here remark, that
while God punishes men in their substance. He confers a
blessing upon their souls. But when they had set out, they
see him in his right mind who had been long vexed. It
follows. And they found the man out qf whom the devils had
departed sitting at the feet of Jesus clothed, (whereas before
he was naked,) and in his right mind. For he departed not
from those feet, where he obtained safety ; and so acknow-
ledging the miracle, they were astonished at the cure of the
malady, and marvelled at the event ; for it follows. And they
were afraid. But this thing they discover partly by sight,
partly hearing it in words. It follows. They also which saw
it told them by what means he that was possessed of the

^281 GOSPLL ACCORDING TO CHAP. Mil.'

devils uas healed. But they ought to have besought tlie
Lord not to depart from them, but to be the guardian of their
country, that no evil spiiits might come near them ; but
through fear they lost their own salvation, asking the Saviour
to depart. It follows, Then the whole muUitndc of the
country of the Gadarenes round about besought him to depart
from them, for they were taken with great fear. Theophyl.
They feared lest they should again suffer some loss, as they

Chrys. had suffered in the drowning of the swine. Chrys. But
sup. Q|jggj.yg ^i^g humility of Christ ; for when after confening so
great benefits upon them they sent Him away, He offers no
obstacle, but departs, leaving those who had proclaimed
themselves unworthy of His teaching. It follows, And he
went up into the ship, and returned back again. Tit. Bost.
But as He was departing, the man who had been afflicted will
not part from his Saviour, for it follows. Now the man out of
uhorn the devils were departed besought him that he might
be with him. Theophyl. For as one who had been tried by
experience, he feared, lest perhaps when far from Jesus he
should again become the prey of evil spirits. But the Lord
shews him, that though He is not present with him, He can
protect by His grace, for it follows, But Jesus sent him away,
saying, Return to thine own house, and shew how great
things God hath done for thee. But he said not, " how great
things I have done for thee," giving us an example of humility,
that we should attribute all our righteousness to God. Tit.
Bost. He does not however turn aside from the law of truth,
for whatever the Son doth the Father doth. But why does
He, who every where chai'ged those who were delivered to
tell no one, say to this man who was delivered from the
legion. Shew how great things God hath done for thee?
Because in truth that whole country knew not God, and was
in bondage to the worship of devils. Or more truly, now
that He refers the miracle to His Father, He says, Shew how
great, ^c. but when He speaks of Himself He charges to
tell no one. But he who was healed of the evil spirits knew
Jesus to be God, and therefore published what great things
God had done for him. For it follows. And he went through

Chrys. the whole city, SfC. Chrys. And so abandoning those who
' *"^' had proclaimed themselves unworthy of His teaching, Ho

VER. 26—39. ST. LUKE. 285

aj)points as their teacher the man who had been released
from the evil spirits.

Bede; Now mystically; Gerasa signifies the Gentile
nations, whom after His passion and resurrection Christ
visited in His preachers. Hence Gerasa or Gergesa, as
some say, is by interpretation " casting out an inhabitant,"
that is, the devil by whom it was before possessed, or, " a
stranger approaching," who before was afar off. Ambrose ;
Now although the number of those healed by Christ is
different in Luke and Matthew, yet the mystery is one and
the same. For as he who had a devil is the figure of the
Gentile people, the two also in like manner take the figure
of the Gentiles. For whereas Noah begat three sons, Shem,
Ham, and Japhet ; the family of Shem only was called to
the possession of God, and firom the other two the people
of different nations were descended. He (as Luke says)
had devils long time, inasmuch as the Gentile people was
vexed from the deluge down to our Lord's coming. But he
was naked, because the Gentiles lost the garment of their
natui-e and virtue. Aug, He abode in no house, that is, Aug. de
he had no rest in his conscience ; he dwelt among the tombs, ^l^^f''
because he delighted in dead works in his sins. Ambrose ; ii. q. 13.
Or what are the bodies of the unbelieving but kinds of tombs
in which the word of God abides not ?

Aug. Now that he was bound by brazen fetters and Aug.
chains, signifies the harsh and severe laws of the Gentiles, " ' ^"P*
by which also in their states offences are restrained. But,
that having burst these chains he was driven by the evil
spirit into the wilderness, means that having broken through
these laws, he was also led by lust to those crimes which
exceeded the ordinary life of men. By the expression that
there was in him a legion of devils, the nations are signified
who served many devils. But the fact that the devils were
permitted to go into the swine, which fed on the mountains,
signifies also the unclean and proud men over whom the
evil spirits have dominion, because of their worship of idols.
For the swine are they who, after the manner of unclean
animals without speech and reason, have defiled the grace of
their natural virtues by the filthy actions of their life. Aug. Aug.
But by their being sent down violently into the lake, it is" "'"P'

•286 GOSPEL ACCORDING TO CIIAF. VIII.

meant that tlie Church has boon purified, and now that the
Gentiles are delivered from the dominion of evil spirits, those
who refuse to believe in Christ, cany on their unholy lites in
hidden places with dark and secret watchings. Ambrose ; They
are carried violently down, for they are reclaimed not by the
contemplation of any good deed, but thrust as from a higher
place to a lower, along the downward path of iniquity, they
perish amidst the waves of this world, shut out from the
approach of air. For they who are carried to and fro by the
rapid tide of pleasure cannot receive the communication of
the Spirit ; we see then that man himself is the author of his
own misery. For unless a man lived like the swine, the devil
would never have received power over him, or received it,
not to destroy but to prove him. And perhaps the devil,
who after the coming of our Lord can no longer steal away
the good, seeks not the destniction of all men, but only the
wanton, as the robber lies in wait not for armed men, but
the unarmed. When those who kept the herd saw this they
Jied. For neither the teachers of philoso])h3' nor the chief
of the synagogue can bring a cure to perishing mankind.
It is Christ alone who takes away the sins of the people.
Aug. Aug. Or, by the herdsmen of the swine flying and telling
Evan. 1. these things. He represents certain rulers of the wicked, who
ii. q. 13. though they evade the law of Christianity, yet proclaim it
among the nations by their astonishment and wonder. But
by the Gerasenes, when they knew what was done, asking
Jesus to depart from them, for they were struck with great
fear, he represents the multitude delighting in their old
pleasures, honouring indeed, but unwilling to endure the
Christian law, saying that they cannot fulfil it, while they
still marvel at the faithful released from their fonner abandoned
mode of life. Ambrose ; Or there seems to have been a
kind of synagogue in the city of the Gerasenes who besought
our Lord to depart, because they were seized with great fear.
For the weak mind receives not the word of God, nor can
it endure the burden of wisdom. And therefore He no longer
troubled them, but ascends from the lower parts to the higher,
from the Synagogue to the Church, and returned across the
lake. For no one passes from the Church to the Synagogue
without endangering his salvation. But whoever desires to

VRK. 40 — 48. ST. LUKE. 287

pass from the Synagogue to the Church, let him take up his
cross, that he may avoid the danger. Aug. But that he, now Aug.
that he is healed, desires to be with Christ, and it is said to " ' *"^^'
him. Return to thy house, and tell what great things God has
done for thee, implies that each should understand, that
after the remission of his sins he should return to a good con-
science as to his home, and obey the Gospel for the salvation
of others, in order that there he may rest with Christ, lest
by too early wishing to be with Christ he neglect the ministry
of preaching necessary for this redemption of his brethren.

40. And it came to pass, that, when Jesus was re-
turned, the people gladly received him: for they were
all waiting for him.

41. And, behold, there came a man named Jairus,
and he was a ruler of the synagogue: and he fell
down at Jesus' feet, and besought him that he would
come into his house :

42. For he had one only daughter, about twelve
years of age, and she lay a dying. But as he went
the people thronged him.

43. And a woman having an issue of blood twelve
years, which had spent all her living upon physicians,
neither could be healed of any,

44. Came behind him, and touched the border
of his garment : and immediately her issue of blood
stanched.

45. And Jesus said. Who touched me ? When all
denied, Peter and they that were with him said.
Master, the multitude throng thee and press thee,
and sayest thou. Who touched me?

46. And Jesus said. Somebody hath touched me :
for I perceive that virtue is gone out of me.

47. And when the woman saw that she was not
hid, she came trembling, and falling down before
him, she declared unto him before all the people for

288 GOSPEL ACCORDING TO t'HAI', Mil.

what cause she had touched him, and how she was
healed immediately.

48. And he said unto her. Daughter, be of good
comfort : thy faith hath made thee whole : go in
peace.

Aug. de Aug. After relating the miracle of the Gadarenes, Luke

Con.Ev. gQgg Q^ ^Q relate that of the ruler of the synagogue's daughter;

28. saying, And it came to pass, that, when Jesus was returned,

the people gladly received him: for they were all waiting

for him. Theophyl. At once both because of His teach-

Aug. ing, and His miracles. Aug. But the event which He

ubisup. j^(j^g^ And, behold, there came a m,an named Jairus, must

not be supposed to have taken place immediately, but first

Matt. 9, that of the feast of the publicans which Matthew mentions,

to which he so joins on this that it cannot consequently be un-

Vide derstood to have happened otherwise. Tit. Bost. The name

Ant. in is inserted for the sake of the Jews, who at that time well knew

Mark 6. the event, that the name might be a demonstrative proof of

the miracle. And there came not one of the lowest, but a

ruler of the synagogue, that the mouths of the Jews might be

the more closed. As it follows, And he was a ruler of the

synagogue. Now he came to Christ because of his need ;

for giief sometimes urges us to do those things which are right,

Ps- 32, according to the Psalm, Hold their mouths with bit and

bridle, who come not nigh unto thee. Theophyl. Through

urgent need then he fell at His feet, as it follows, And he fell

at Jesus' feet; but it were right for him without a pressing

necessity to fall at Christ's feet and acknowledge Him to be God.

Chrys. Chrys. But mark his dulness of heart, for it follows, andbe-

Hom. I I . 7 J

31. in sought him that he would come into his house; bemg ignorant

^*"- in truth that He was able to heal when absent. For if he
had known, he would have said as the centurion did, Speak the

Aste- word, and my daughter shall be healed. Greek Ex. But
the cause of his coming is told by adding, For he had only
one daughter, the prop of his house, the succession of his
race, about twelve years old, in the very flower of licr age ;
and she lay dying, about to be carried to the grave instead

ubi'sup. ^^ ^^^^ nuptial bed. Chrys. But the Lord had come not to

VER. 40 48. ST. LUKE. 289

judge the world, but to save it. Whereupon He does not weigh
the rank of the petitioner, but calmly undertakes the work,
knowing that what was to happen would be greater than what
was asked. For He was called to heal the sick, but He knew
that He would raise up one that was by this time dead, and
implant on the earth a firm hope of the resurrection.

Ambrose ; But when about to raise the dead, in order to
bring faith to the ruler of the synagogue. He first cured the
issue of blood. So also a temporal resurrection is celebrated
at the Passion of our Lord, that the other might be believed
to be eternal. But as he went, the people thronged him.
Cyril; This was the greatest sign that He had really put on v.Chrya.
our flesh, and trampled under foot all pride. For they followed ]viatt.
Him not afar off, but thronged Him.

Greek Ex. Now a certain woman afilicted with a severe ubi sup.
disease, whose infirmity had consumed her body,but physicians
all her substance, finds her only hope in such great humbleness
that she falls down before oiu" Lord; of whom it follows, Jnd
a woman having an issue of hlood twelve years, 8fc. Tit. non coc.
BosT. Of how great praise then is this woman worthy, who
with her bodily powers exhausted by the continual issue of
blood, and with so great a crowd thronging around Him, in
the strength of her afiection and faith entered the crowd, and
coming behind, secretly touched the hem of His garment.
Cyril; For it was not lawful for the unclean either to touch
any of the holy saints, or come near a holy man. Chrys. For Chrj-s.
by the custom of the Law a malady of this kind was accounted 3j°™jJ
a great uncleanness. Independently of this also, she had not Matt.
yet a right estimation of Him, else she would not have thought to {9^25 '
remain concealed, but nevertheless she came trusting to be
healed. Theophyl. But as when a man turns his eye to a
shining light, or puts fuel to the fire, immediately they have
their effects ; so indeed he who brings faith to Him who is
able to cure, immediately obtains his cure ; as it is said, and
immediately her issue qf blood stanched. Chrys. But not
the garments alone saved her, (for the soldiers also allotted
them among themselves,) but the earnestness of her faith.
Theophyl. For she believed, and was saved, and as was
fitting first touched Christ with her mind, then with her body.
Greek Ex. But the Lord heard the woman's silent thoughts, Asterius.

vol. III. u

290 GOSPEL ACCORDING TO CHAP. VIII.

and silently released her silent, permitting willingly the seizing
of her cure. But afterwards He malics known the miracle, as
it follows: And Jesus said, Who touched me? Cyril; For
the miracle which was performed escaped not the Lord, but

Victor. He who knew all things asks as if He were ignorant. Greek
Ex. Now His disciples who knew not what was asked, but
supposed He spoke merely of one touching Him, answer
our Lord's question, as follows. When all denied, Peter and
they that were with him said, Master, the multitude press
thee and throng thee, and sayest thou. Who touched me ?
Our Lord therefore distinguishes the touching by His answer,
as it follows. And Jesus said, Somebody has touched me :
as He said also. He that hath ears to hear, let him hear,
although all had bodily hearing of this kind; but it is not
truly hearing if a man hear carelessly, nor truly touching if
he touch unfaithfully. He now therefore publishes what was
done, as it is added, For I perceive that virtue is gone out of
me. He answers rather materially, in consideration of the
minds of His hearers. He is here, however, manifested to
us to be the true God, both by His miraculous deed,
and by His word. For it is beyond us, and perhaps
beyond angels also, to be able to communicate virtue as from
our own nature. This belongs to the Supreme Nature alone.
For nothing created possesses the power of healing, or even
of doing any other like miracles, except it be divinely given.
But it was not from desire of glory that He suffered not to
remain concealed the exhibition of His divine power, Who had
so often charged silence about His miracles, but because He
looked to their advantage who are called through faith to

Chry.«. grace. Chrys. For first He removes the woman's fear, lest
' she should suffer the pangs of conscience, for as it were
stealing the gi-ace. Next He reproves her for thinking to
lie concealed. Thirdly, He makes known her faults publicly
for the sake of others, and betrays no less a miracle than
the stanching of blood, l)y shewing that all things are open
to His sight. Cyril; Moreover, He persuaded the ruler of
the synagogue to believe undoubtingly that He would

Chrys. rcscuc his daughter from ihe hands of death. Chrys. Now
our Lord did not immediately discover her, for this reason,
that by shewing that all things are known to Him, He might

VEB. 40 — 48. ST. LUKE. 291

make the woman publish what was done, that the miracle
might be free from all suspicion. Hence it follows, And
when the uoman saw that she teas not hid, she came
trembling. Origen; But the same cure which the woman
obtained by touching Him, our Saviour confirmed by His
word ; as it follows, And he said unto her, Thy faith hath
made thee tchole; go in peace, that is, Be released from thy
scourge. And indeed He first heals her soul by faith, then
truly her body. Tit. Bost. He calls her daughter, as already con occ.
healed because of her faith, for faith claims the grace of
adoption.

EusEB. Now they say that the woman set up in PaneasEuseb.
(Cajsarea Philippi, whence she came) a noble triumphal jj^sJ^"
monument of the mercy vouchsafed to her by the Saviour. '• ^i''
For there stood upon a lofty pedested near the entrance to
her house a brasen statue of a woman on bended knees,
and with her hands joined as if in prayer; opposite to which
was erected another statue like to a man, made of the
same material, clothed in a stole, and holding forth hisS'TX«fj.
hand to the woman. At his feet upon the base itself a
strange kind of plant was growing, which reaching to the
hem of the brasen stole, was said to be the cure of all
diseases. And they said that this statue represents Christ.
It was destroyed by Maximinus.

Ambrose ; Now mystically Christ had left the synagogue
in Gerasa, and Him whom His own received not we strangers
receive. Bede; Or at the end of the world the Lord is
about to return to the Jews, and to be gladly received by
them through confession of the faith. Ambrose ; But whom
do we suppose the chief of the synagogue to be, but the Law,
from consideration of which our Lord had not entirely
abandoned the synagogue. Bede ; Or, by the ruler of the
synagogue is understood Moses. Hence he is rightly called
Jairus, that is, " enlightening" or " enhghtened," as he who
receives the words of life to give to us, thereby both enlightens
others, and is himself also enlightened by the Holy Spirit. But
the ruler of the synagogue fell at the /eet of Jesus, because
the lawgiver with the whole race of the patriarchs knew that

" ttTXtU seems to mean here the <fri>\n Priests, but especially the High Priest.
U^artKh, used by the Jewish Kings and see Joseph. Orat. vi. 14.

U 2

292 GOSPEL ACCORDING TO CHAP. VIII.

Christ, appearii)g in the flesh, would be far preferred to them.
1 Cor. For if the head of Christ is God, His feet must agreeably to this
■ ■ be taken for the Incarnation, by which He touched tlie earth
of our mortality. The ruler asked Him to enter into his house,
because he was desirous to beliold His coming. His only
daughter is the Synagogue, which alone was framed with a
legal institution ; which at twelve years of age, that is, when
the time of puberty was approaching, lay dying ; for having
been brought up nobly by the prophets, as soon as it came
to years of discretion, when it ought to bring forth spiritual
fruits to God, being suddenly subdued through its weak-
ness and error, it forgot to enter the way of spiritual life,
and unless Christ had come to its help, would have fallen
away into destruction. But the Lord going to heal the girl is
thronged by the crowd, because giving wholesome warnings
to the Jewish nation. He was borne down by the customs of
a carnal people. Ambrose; But while the Word of God
hastens to this daughter of the ruler that He might save the
children of Israel, the holy Church collected from among
the Gentiles which was perishing by its falling away into
gross crimes, seized first by faith the health prepared for others.
Bede ; Now the issue of blood may be taken in two ways,
that is, both for the prostitution of idolatry, and for those
things which are done for the delights of the flesh and blood.
Ambrose ; But what means it that this daughter of the ruler
was dying at twelve years, and the woman was afflicted with
the issue of blood for twelve years, but that it might be
understood that as long as the Synagogue flourished the
Church was weak. For almost in the same age of the world,
the Synagogue began to grow up among the patriarchs, and
idolatiy to pollute the Gentile nation.

Ambrose; But as she had spent all her substance upon
physicians, so the Gentile nations had lost all the gifts of
nature. Bede ; Now by physicians understand either false
doctors, or philosophers and teachers of secular laws,
who disputing much concerning virtue and vice, promised
that they would give to mortals useful instructions for life ;
or suppose that by the physicians are signified the unclean
spirits themselves, who by giving as it were advice to men,
procure themselves to be worshipped as God, on listening to

VER. 40 48. ST. LUKE. 293

whom the Gentiles the more they consumed the strength of
their natural industry, so much the less were they able to be
cured from the pollution of their iniquity. Ambrose ; Now-
hearing that the people of the Jews were sick, she begins to
hope for the remedy of their salvation ; she knew that the
time was arrived when a Physician should come from heaven,
she rose to meet Him, more ready from faith, more backward
from modesty. For this is the part of modesty and faith to
acknowledge weakness, not to despair of pardon. From
modesty then she touched the hem of His garment ; in faith
she came, in piety believed, in wisdom knew herself to be
healed ; so the holy people of the Gentiles which believed
God, blushed at its sins so as to desert them, offered its faith
in believing, shewed its devotion in asking, put on wisdom in
itself feeling its own cure, assumed boldness to confess that
it had forestalled what was not its own. Now Christ is
touched behind, as it is written, Thou shall walk after theT)eut.
Lord thy God. Bede; And He Himself says. If any man JqYi^\s
serve me, let him follow me. Or, because not seeing Christ 26-
present in the flesh, now that the sacraments of the temporary
dispensation were completed, the Church began to follow His
footsteps through faith.

Greg. But while the crowd thronged Him, one woman Greg.
touched our Redeemer, because all carnal men in the Church ^ jj' '
oppress Him from whom they are afar off, and they alone Job 2.
touch Him who are joined to Him in humility. The crowd
therefore press Him and touch Him not, because it is both
importunate in presence, and absent in life. Bede ; Or one
believing woman touches the Lord, since Christ who is afflicted
beyond measure by the diverse heresies multiplying around
Him, is faithfully sought by the heart alone of the Catholic
Church. Ambrose ; For they believe not who throng Him ;
they believe who touch. By faith Christ is touched, by faith He
is seen. Lastly, to express the faith of her who touched Him,
He says, / know that virtue is gone out of me, which is a more
palpable sign, that the Divine Nature is not confined within the
possibility of man's condition, and the compass of the human
body, but eternal virtue overflows beyond the bounds of our
mediocrity. For the Gentile people is not released by man's
aid, but the gathering of nations is the gift of God, which

294 GOSPEL ACCORDING TO CHAP. VIII.

even by its little faith turns to itself the everlasting mercy.
For if we think what our faith is, and understand how great
the Son of God is, we see that in comparison of Him we
touch only the hem, we cannot reach the upper parts of the
garment. If then we also wish to be cured, let us touch by
faith the hem of Christ. But he who has touched Him is
not hidden. Happy the man who has touched the extreme
part of the Word. For who can comprehend the whole ?

49. While he yet spake, there cometh one from
the ruler of the synagogue's house, saying to hira.
Thy daughter is dead ; trouble not the Master.

50. But when Jesus heard it, he answered him,
saying. Fear not : believe only, and she shall be made
whole.

51. And when he came into the house, he suffered
no man to go in, save Peter, and James, and John,
and the father and the mother of the maiden.

52. And all wept, and bewailed her : but he said.
Weep not ; she is not dead, but sleepeth.

.53. And they laughed him to scorn, knowing that
she was dead.

54. And he put them all out, and took her by the
hand, and called, saying. Maid, arise.

55. And her spirit came again, and she arose
straightway : and he commanded to give her meat.

56. And her parents were astonished : but he
charged them that they should tell no man what was
done.

Chrj's. Chrys. Our Lord conveniently waited until the death of
?i°Tn the girl, that the miracle of her resuiTection might be made
Matt, public. For which reason also He goes slower, and speaks
longer with the woman, that the daughter of the ruler of the
synagogue may expire, and messengers come to tell Him.
As it is said. While he yet spake, there cometh one from the
ruler of the symujogue^s house, saying unto him, Thy

VER. 49 — 56. ST. LUKE. 295

daughter is dead. Aug. But since Matthew states the ruler Aug. de
of the synagogue to have told our Lord that his daughter] j°°J 28
was not on the point of death but quite dead, and Luke and
Mark say, that she was not yet dead, nay, even go so far as to
say that there came some afterwards, who told her death;
we must examine, lest they should seem to be at variance.
And we must understand that for the sake of brevity, Matthew
chose rather to say, that our Lord was asked to do what it is
obvious He did, namely, to raise the dead. For our Lord
needs not the words of the father concerning his daughter,
but what is more important, his wishes. Certainly, if the
other two or any one of them had mentioned that the father
had said what those who came from the house said, that
Jesus need not be troubled because the maid was dead, His
words which Matthew has related would seem to be at
variance with his thoughts. But now to those who brought
that message, and said that the Master need not come, it is
not said that the father assented. The Lord therefore did not
blame him as distrustful, but the more strongly confirms his
behef. As it follows. But when Jesus heard it^ he answered
the father of the girl, Believe only, S^c. Athan. Our Lord Athan.
requires faith from those who invoke Him, not because He pass' et
needs the assistance of others, (for He is both the Lord Crueem.
and Giver of faith,) but not to seem to bestow His gifts
according to His acceptance of persons. He shews that He
favours those who believe, lest they should receive benefits
without faith, and lose them by unbelief For when He
bestows a favour. He wishes it to last, and when He heals,
the cure to remain undisturbed. Theophyl. When He
was about to raise the dead He put all out, as teaching us
to be free from vain-gloiy, and to do nothing for show, for
when any one ought to perform miracles, he must not be in
the midst of a great many, but alone and apart from the
other. As it follows. And when he came into the house, he
suffered no man to go in, save Peter, and James, and John.
Now these only He permitted to enter as the Heads of His
disciples, and able to conceal the miracle. For He did not
wish to be revealed to many before His time, perhaps on
account of the envy of the Jews. So also when any one
envies us, we ought not to make known to him our righte-

2i)0 GOSPEL ACCORDING TO CHAP. VIII.

Chrjs. ousness, lest we give him an occasion of greater envy. Chrys.
But He took not with Him His other disciples, so provoking
them to a strange desire, because also they were not yet fully
prepared, but He took Peter, and with him the sons of
Zebedee, that the others also might imitate them. He
took also the parents as witnesses, lest any should say the
evidence of the resurrection was false. Luke adds to this
also, that He shut out from the house those that were weep-
ing, and shewed that they were unworthy of a sight of this
kind. For it follows, Atid they all wept, and bewailed her.
But if He then shut them out, much more now. For then it
had not yet been revealed that death was turned into sleep.
Let no one then hereafter despise himself, bringing an insult
to the victoiy of Christ, whereby He has overcome death, and
turned it into sleep. In proof of which it is added, But he
said, Weep not; she is not dead, but sleepeth, SfC. shewing
that all things were at His command, and that He would
bring her to life as if He were awakening her from sleep.
They yet nevertheless laughed Him to scorn. For it follows.
And they laughed him to scorn. He did not reprove them
nor put an end to their laughter, that laughter also might be
a sign of death. For since generally, after a miracle has
been performed men continue unfaithful. He takes them by
their own words. But that He might by sight dispose to
the belief of the resurrection, He takes the hand of the maid.
As it follows. But he took her by the hand, and called, say-
ing, Maid, arise. And when He had taken her by the hand,
He awoke her. As it follows. And her spirit returned, and
she arose straightway. For He poured not into her another
soul, but restored the same which she had breathed forth.
Nor does he only awake the maid, but orders her to take
food. For it follows, And he commanded to give her meat.
That it might not seem like a vision what was done. Nor
did He Himself give to her, but He commanded others to

J(ibnii,clo it. As also He said in the case of Lazarus, Loose him,.
And afterwards He made him partake of meat with Him.

Severua. Greek Ex. He next charges the parents, astonished at the
miracle, and almost crying out, not to publish abroad what
was done. As it follows. And her parents uere astonished;
but he charged them iJiat they should fell no man ulial nas

VER. 49 — 56. ST. LUKE. 297

done ; shewing that He is the Giver of good things, but not
covetous of glory, and that He gives the whole, receivingnothing.
But he who seeks after the glory of his works has indeed shewn
forth something, but receives something. Bede ; But mys-
tically, when the woman was cured of the issue of blood, word is
brought that the daughter of the ruler of the synagogue is dead;
because while the Church was cleansed from the stain of its sins,
the Synagogue was forthwith destroyed by unbelief and envy ;
by unbelief indeed, in that it refused to believe in Christ; by
envy, in that it was grieved that the Church had believed.
Ambrose ; But still also were the servants of the ruler incre-
dulous with regard to the resurrection, which Jesus had fore-
told in the Law, fulfilled in the Gospel ; therefore say they, Do Ps. 16.
not trouble him ; as if it were impossible for Him to raise the
dead. Bede ; Or this is even to this day said by those who see
the state of the synagogue so destitute that they do not believe
it can be restored, and therefore think nothing of praying for
its resurrection. But those things which are impossible with
men are possible with God. Therefore said the Lord to
him. Fear not, only believe, and she shall be made whole. Lukei8,
The father of the girl is taken for the assembly of the '"
doctors of the Law, which if it were willing to believe,
the Synagogue also which is subject to it will be safe.
Ambrose ; Therefore having entered into the house, He
called a few to be judges of the coming resurrection : for the
resurrection was not soon believed by the many. What then
was the cause of this great difference ? In a former case the
widow's son is raised up before all, here a few only are set
apart to judge. But I think that herein the mercy of the
Lord is shewn, since the widowed mother of an only son
suffered no delay. There is also the token of wisdom,
that in the widow's son we should see the Church quick in
believing ; in the ruler of the synagogue's daughter, the Jews
about indeed to believe, but out of a great many only a few.
Lastly, when our Lord says. She is not dead, but sleepeth,
they laughed Him to scorn. For whoever believes not, laughs.
Let them therefore mourn their dead who think they are
dead. Where there is a belief of the resurrection, the notion is
not of death but of rest. Bede ; The Synagogue also, because
it has lost the joy of the Bridegroom, whereby alone it can live.

*298 GOSPEL ACCORDING TO ST. LUKE. CHAP. VIII.

lying dead as it were among those that mourn, understands
not even the reason why it weeps.

Ambrose ; Now the Lord taking hold of the hand of the
maid, cured her. Blessed is he whom wisdom takes by the
hand, that she may bring him into her secret places, and
command to be given him to eat. For the bread of heaven
is the word of God. Hence comes also that wisdom which
has filled its altars with the food of the body and blood of
Prov. 9, God. Come, she says, eat my bread, and drink the wine
tchich I have mixed for you. Cede ; Now the maid arose
straightway, because when Christ strengthens the hand, man
revives from the death of the soul; For there are some, who
only by the secret thought of sin are conscious of bringing
death to themselves. The Lord signifying that such He
brings to life again, raised the daughter of the ruler of the
synagogue. But others, by committing the very evil in
which they delight, carry their dead as it were without the
gates, and to shew that He raises these, He raised the
widow's son without the gates. But some also, by habits
of sin, bury themselves, as it were, and become corrupt ; and
to raise these also the grace of the Saviour is not wanting ; to
intimate which He raised from the dead Lazarus, who had
been four days in the grave. But the deeper the death of
the soul, so much the more intense should be the fervour of
penitence. Hence He raises with a gentle voice the maid
who lay dead in the room, the youth who was carried out He
strengthens with many words, but to raise him who had been
dead four days, He groaned in His spirit, He poured forth
tears, and cried with a loud voice. But here also we must
observe, that a public calamity needs a public remedy. Slight
offences seek to be blotted out by secret penitence. The
maid lying in the house rises again with few witnesses; the
youth without the house is raised in the presence of a great
crowd who accompanied him. Lazaiiis summoned from the
tomb was known to many nations.

.yA^rW >VVW#vxi>.v a(WVl

CHAP. IX.

1. Then he called his twelve disciples together,
and gave them power and authority over all devils,
and to cure diseases.

2. And he sent them to preach the kingdom of
God, and to heal the sick.

3. And he said unto them. Take nothing for your
journey, neither staves, nor scrip, neither bread,
neither money ; neither have two coats apiece.

4. And whatsoever house ye enter into, there abide,
and thence depart.

5. And whosoever will not receive you, when ye
go out of that city, shake off the very dust from your
feet for a testimony against them.

6. And they departed, and went through the
towns, preaching the Gospel, and healing every
where.

Cyril ; It was fitting that those who were appointed the
ministers of holy teaching should be able to work miracles,
and by these very acts themselves be believed to be the
ministers of God. Hence it is said, Then called he his twelve
disciples together, and gave them power and authority over
all devils. Herein He brings down the haughty pride of the
devil, who once said. There is none who shall open his mouth Isai. lo,
against me. Euseb. And that through them the whole race lxx.
of mankind may be sought out. He not only gives them power
to drive away evil spirits, but to cure all kind of diseases at

300 GOSPKL ACCORDING TO CHAP. IX.

Cyril, His command; as it follows, And to cure diseases. Cyril;
saur. 1. Mark here the divine power of the Son, which belongs not to
12.C.14. a fleshly natiu-e. For it was in the power of the saints to
perform miracles not by nature, but by participation of the
Holy Spirit; but it was altogether out of their power
to grant this authority to others. For how could created
natures possess dominion over the gifts of the Spirit ?
But our Lord Jesus Chiist, as by nature God, imparts graces
of this kind to whomsoever He will, not invoking upon them
a power which is not His own, but infusing it into them from
Chrys. Himself. Chrys. But after that they had been sufficiently
22. in strengthened by His guidance, and had received competent
Matt, proofs of His power, He sends them out, as it follows. And
he sent them to preach the kingdom of God. And here we
must remaikj that they are not commissioned to speak of
sensible things as Moses and the Prophets; for they promised
a land and earthly goods, but these a kingdom, and whatso-
Greg. ever is contained in it. Greg. Naz. Now in sending His
69. disciples to preach, our Lord enjoined many things on them,
the chief of which are, that they should be so virtuous, so
constant, so temperate, and, to speak briefly, so heavenly, that
no less through their manner of living than their words, the
teaching of the Gospel might be spread abroad. And there-
fore were they sent with lack of money, and staves, aud a
single garment ; He accordingly adds. And he said to thetn,
Chrys. Take nothing in the way, neither staves. Chrys. Many
8up. ^jjjjjgg indeed He ordained hereby ; first indeed it rendered
the disciples unsuspected ; secondly, it held them aloof from
all care, so that they might give their whole study to the
word; thirdly, it taught them their own proper virtue. But
perhaps some one will say that the other things indeed are
reasonable, but for what reason did He command them to
have no scrip on their way, nor two coats, nor staff? In
truth, because He wished to rouse them to all diligence,
taking them away from all the cares of this life, that they
might be occupied by the one single care of teaching.
EusEB. Wishing then that they should be free from the
desire of wealth and the anxieties of life. He gave this
injunction. He took it as a proof of their faith and courage,
that when it was commanded them to lead a life of extreme

VRR. 1 — G. ST. LUKE. 301

poverty, they would not escape from what was ordered. For it
was fitting that they should make a kind of bargain, receiving
these saving virtues to recompense them for obedience to
commands. And when He was making them soldiers of
God, He girds them for battle against their enemies, by telling
them to embrace poverty. For no soldier of God entangles
himself in the affairs of a secular life. Ambrose ; Of what kind 2 Tim.
then he ought to be who preaches the Gospel of the kingdom^' *
of God is marked out by these Gospel precepts ; that is, he
must not require the supports of secular aid; and clinging
wholly to faith, he must believe that the less he requires those
things, the more they will be supplied to him. Theophyl.
For He sends them out as very beggars, so that He would
have them neither carry bread, nor any thing else of which
men are generally in want. Aug. Or, the Lord did not Aug. de
wish the disciples to possess and carry with them these things, ^^^o ' '
not that they were not necessary to the support of this life,
but because He sent them thus to shew that these things were
due to them from those believers to whom they announced the
Gospel, that so they might neither possess security, nor carry
about with them the necessaries of this life, either great or
little. He has therefore, according to Mark, excluded all
except a staff, shewing that the faithful owe every thing to
their ministers who require no superfluities. But this per-
mission of the staff He has mentioned by name, when He
says. They should take nothing in the way^ hut a staff only.
Ambrose ; To those also who wish it, this place admits of
being explained, so as to seem only to represent a spiritual
temper of mind, which appears to have cast off as it were a certain
covering of the body; not only rejecting power and despising
wealth, but renouncing also the delights of the flesh itself.
Theophyl. Some also understand by the Apostles not carry-
ing scrip, nor staff, nor two coats, that they must not lay up
treasures, (which a scrip implies, collecting many things,)
nor be angry and of a quarrelsome spirit, (which the staff
signifies,) nor be false and of a double heart, (which is meant
by the two coats.) Cyril ; But it may be said. How then shall Cyril.
necessary things be prepared for them. He therefore adds. And "* *"P*
into whatsoever house ye enter, there abide, and thence depart.
As if He said. Let the food of disciples suffice you, who

802 GOSPEL ACCORDING TO CHAP. IX.

receiving from you spiritual lhings,will minister unto you tempo-
ral. But He ordered them to abide in one house, so as neither
to incommode the host, (that is, so as to send him away,) nor
themselves to incur the suspicion of gluttony and wantonness.
Ambrose ; He pronounces it to be foreign to the character
of a preacher of the heavenly kingdom to run from house to
house and change the rights of inviolable hospitality ; but
as the grace of hospitality is supposed to be offered, so also
if they are not received the dust must be shaken off, and they
are commanded to depart fx'om the city ; as it follows, And
whosoever will not receive you when ye go out of that city,
shake off the very dust from your feet for a testimony, Sfc.
Bede ; The dust is shaken off from the Apostles' feet as a
testimony of their labours, that they entered into a city, and
the apostolical preaching had reached to the inhabitants
thereof. Or the dust is shaken off when they receive nothing
(not even of the necessaries of life) from those who despised the
Cyril. Gospel. Cyril; For it is very improbable that those who de-
' ^^^' spise the saving Word, and the Master of the household,will shew
themselves kind to His servants, and seek further blessings.
Ambrose ; Or it is a great return of hospitality which is here
taught, i. e. that we should not only wish peace to our hosts,
but also if any faults of earthly infiimity obscure them, they
should be removed by receiving the footsteps of apostolical
preaching. Bede ; But if any by treacherous negligence,
or even from zeal, despise the word of God, their communion
must bo shunned, the dust of the feet must be shaken off,
lest by their vain deeds which are to be compared to the
dust, the footstep of a chaste mind be defiled. Euseb. But
when the Lord had girded His disciples as soldiers of God
with di\'ine virtue and wise admonitions, sending them to the
Jews as teachers and physicians, they afterwards went forth,
as it follows, And they departed, and went through the towns
preaching the gospel, and healing every where.

7. Now Herod the tetrarch heard of all that was
done by him : and he was perplexed, because that
it was said of some, that John was risen from the dead ;

8. And of some, that Elias had appeared ; and of
others, that one of the old prophets was risen again.

VER. 7—9, ST. LUKE. 803

9. And Herod said, John have I beheaded : but
who is this, of whom I hear such things ? And he
desired to see him.

Chrys. It was not till a long time had passed that Herod Chrys.
took notice of the things that were done by Jesus, (to shew [^"^^tt
you the pride of a tyrant,) for he did not acknowledge them
at first, as it is said. Now Herod heard, ^c. Theophyl.
Herod was the son of Herod the Great who slew the children,
who was king, but this Herod was tetrarch. He inquired
about Christ, who He was. Hence it follows, And he was
perplexed. Chrys. For sinners fear both when they know,
and when they are ignorant ; they are afraid of shadows,
are suspicious about every thing, and are alarmed at the
slightest noise. Such in truth is sin; when no one blames or
finds fault, it betrays a man, when no one accuses it con-
demns, and makes the offender timid and backward. But the
cause of fear is stated afterwards, in the words, Because that
it was said of some. Theophyl. For the Jews expected a
resurrection of the dead to a fleshly life, eating and drinking,
but those that rise again will not be concerned with the
deeds of the flesh. Chrys. When Herod then heard of theChiys.
miracles which Jesus was performing, he says, John have I^ ^ ^"^*
beheaded, which was not an expression of boasting, but by
way of allaying his fears, and bringing his distracted sold
to recollect that he had killed. And because he had be-
headed John, he adds, hut who is this. Theophyl. If
John is alive and has risen from the dead, I shall know him
when I see him ; as it follows. And he sought to see him.
Aug. Now Luke, though he keeps the same order in his narra- Aug. de
live with Mark, does not oblige us to believe that the course fs^c^s'
of events was the same. In these words too, Mark testifies
only to the fact that others (not Herod) said that John had
risen from the dead, but since Luke has mentioned Herod's
perplexity, we must suppose either that after that perplexity,
he confirmed in his own mind what was said by others, since
he says to his servants, (as Matthew relates,) This is John the
Baptist, he is risen from the dead, or these words of Matthew
must have been altered so as to signify that he was still
doubting.

304 GOSPEL ACCORDING TO CHAP. IX.

10. And the apostles, when they were returned,
told him all that they had done. And he took them,
and went aside privately into a desert place belong-
ing to the city called Bethsaida.

1 1 . And the people, when they knew it, followed
him: and he received them, and spake unto them
of the kingdom of God, and healed them that had
need of healing.

12. And when the day began to wear away, then
came the twelve, and said unto him. Send the
multitude away, that they may go into the towns
and country round about, and lodge, and get victuals:
for we are here in a desert place.

13. But he said unto them. Give ye them to
eat. And they said. We have no more but five
loaves and two fishes; except we should go and buy
meat for all this people.

14. For they were about five thousand men. And
he said to his disciples. Make them sit down by fifties
in a company.

15. And they did so, and made them all sit
down.

16. Then he took the five loaves and the two
fishes, and looking up to heaven, he blessed them,
and brake, and gave to the disciples to set before the
multitude.

17. And they did eat, and were all filled: and
there was taken up of fragments that remained to
them twelve baskets.

Aug. de Aug. Matthew and Mark, taking occasion from what had
l'2°c 45 occurred above, relate here how John was slain by Herod.
But Luke, who had long before given an account of John's
sufferings, after mentioning that perj^lexity of Herod's, as to
who our Lord was, immediately adds, And the aponiles when
they were returned told him all that they had done. Bedk;

VER. 10 — 17. ST. LUKE. 306

But they not only tell Him what they had done and taught,
but also, as Matthew implies, the things which John suffered Matt.
while they were occupied in teaching, are now repealed to Him ^'^' ^^•
either by His own, or, according to Matthew, by John's
disciples.

Isidore ; Our Lord because He hates the men of blood, isid.Pe-
and those that dwell with them, as long as they depart not from ep,^233*
their crimes, after the murder of the Baptist left the mur-
derers and departed; as it follows. And he took them, and went
aside privately into a desert place belonging to the city called
Bethsaida. Bede; Now Bethsaida is in Galilee, the city of
the Apostles Andrew, Peter, and Philip, near the lake of
Gennesaret. Our Lord did not this from fear of death, (as
some think,) but to spare His enemies, lest they should commit
two murders, waiting also for the proper time for His
own sufferings. Chrys. Now He did not depart before, Chrys.
but after it was told Him what had happened, manifesting 49. in
in each particular the reality of His incarnation. The- ^^****
OPHYL, But our Lord went into a desert place because He
was about to perform the miracle of the loaves of bread, that
no one should say that the bread was brought from the
neighbouring cities. Chrys. Or He went into a desert place Chryn.
that no one might follow Him. But the people did not retire, '^'^^ ®"P'
but accompanied Him, as it follows, And the people when
they knew it, followed him. Cyril; Some indeed asking to
be delivered from evil spirits, but others desiring of Him the
removal of their diseases ; those also who were delighted with
His teaching attended Him diligently.

Bede ; But He as the powerful and merciful Saviour by
receiving the weary, by teaching the ignorant, curing the sick,
filling the hungry, implies how He was pleased with their devo-
tion ; as it follows. And he reeeived them, and spake unto them
of the kingdom 0/ God, 8fc. Theophyl. That you may learn
that the wisdom which is in us is distributed into word and
work, and that it becomes us to speak of what has been done,
and to do what we speak of. But when the day was wearing
away, the disciples now beginning to have a care of others
take compassion on the multitude. Cyril ; For, as has been
said, they sought to be healed of different diseases, and because
the disciples saw that what they sought might be accomplished

VOL. III. X

300 GOSPEL ACCORDING TO CHAP. IX

by His simple assent, they say, Send them away, that they be
no more distressed. But mark the overflowing kindness of
Him who is asked. He not only grants those things which
the disciples seek, but to those who follow Him, He supplies
the bounty of a munificent hand, commanding food to be
set before them; as it follows. But he said unio them. Give ye
them to eat. Theophyl. Now He said not this as ignorant
of their answer, but wishing to induce them to tell Him how
much bread they had, that so a gi-eat miracle might be mani-
fested through their confession, when the quantity of bread
was made known.

Cyril ; But this was a command which the disciples were
unable to comply with, since they had with them but five
loaves and two fishes. As it follows. And they said. We have
no more hut Jive loaves and two Jishes ; except we go and
Aug, debuy meat for all this people. Aug. In these words indeed
] j°'^^'Luke has strung together in one sentence the answer of
46. Philip, saying. Two hundred pennyworth of bread is not
sufficient for them, but that every one may have a little,
John 6, and the answer of Andrew, Tliere is a lad here who has Jive
^' loaves and two small Jishes, as John relates. For when Luke

says, We have no more but Jive loaves and two Jishes, he
refers to the answer of Andrew. But that which he added. Ex-
cept we go and buy food for all the people, seems to belong to
Philip's answer, save that he is silent about the two hu7idred
pennyworth, although this may be implied also in the
expression of Andrew himself. For when he had said, There
is a lad here who has Jive loaves and two Jishes, he added,
But what are these among so many? that is to say, tinless
we go and buy meat for all this people. From which diversity
of words, but harmony of things and opinions, it is sufficiently
evident that we have this wholesome lesson given us, that
we must seek for nothing in words but the meaning of the
speaker ; and to explain this clearly, ought to be the care of
all truthtelling authors whenever they relate any thing con-
cerning man, or angel, or God. Cyril; But that the
diflBculty of the miracle may be still more enhanced, the
number of men is stated to have been by no means small.
Mat. 14, As it follows, And there were about Jive thousand men, besides
women and children, as another Evangelist relates.

VEK, 10 — 17. ST. LUKE. 307

Theophyl. Our Lord teaches us, that when we entertain any
one, we ought to make him sit down at meat, and partake of
every comfort. Hence it follows, And he said to his disciples,
8fc. Aug. That Luke says here, that the men were ordered to Aug-
sit down by fifties, but Mark, by fifties and hundreds, does
not matter, seeing that one spoke of a part, the other of the
whole. But if one had mentioned only the fifties, and the
other only the hundreds, they would seem to be greatly
opposed to one another ; nor would it be sufficiently distinct
which of the two was said. But who will not admit, that one
was mentioned by one Evangelist, the other by another, and
that if more attentively considered it must be found so.
But I have said thus much, because often certain things
of this kind exist, which to those who take little heed and
judge hastily appear contrary to one another, and yet are not
so. Chrys. And to make men believe that He came from Chrys.
the Father, Christ when He was about to work the miracle 49. in
looked up to heaven. As it follows, T7ien he took ihe^^^^^-
jive loaves, S^c. Cykil ; This also He did purposely for our
sakes, that we may learn that at the commencement of a
feast when we are going to break bread, we ought to offer
thanks for it to God, and to draw forth the heavenly blessing
upon it. As it follows, And he blessed, and brake. Chrys. Chrys.
He distributes to them by the hands of His disciples, so " ' ^^^'
honouring them that they might not forget it when the miracle
was past. Now He did not create food for the multitude
out of what did not exist, that He might stop the mouth of the
Manichaeans, who say that the creatures are independent of «^^«'^e'-
Him ; shewmg that He Himself is both the Giver of food, and «„'«».*
the same who said. Let the earth bring forth, Sfc. He makes
also the fishes to increase, to signify that He has dominion
over the seas, as well as the dry land. But well did He per-
form a special miracle for the weak, at the same time that
He gives also a general blessing in feeding all the strong as
well as the weak. And they did all eat, and were Jill ed.
Greg. Nyss. For whom neither the heaven rained manna, nor Greg.
the earth brought forth com according to its nature, but from citech.
the unspeakable garner of divine power the blessing was Mag. c.
poured forth. The bread is supplied in the hands of those who ^^'
serve, it is even increased through the fulness of those who

x2

308 GOSPEL ACCORDING TO CHAP. IX.

eat. The sea supplied not their wants with the food of
fishes, but He who placed in tlie sea the race of fishes. Am-
brose ; It is clear that the multitude were filled not by a scanty
meal, but by a constant and increasing supply of food. You
might see in an incomprehensible manner amid the hands of
those who distributed, the particles multiplying which they
broke not; the fragments too, untouched by the fingers of the
breakers, spontaneously mounting up. Cyril ; Nor was this
all that the miracle came to; but it follows. And there was
taken vp of the fragments that remained, tuelve baskets, that
this might be a manifest proof that a work of love to our neigh-
bour will claim a rich reward from God. Theophyl. And
that we might learn the value of hospitality, and how much
our own store is increased when we help those that need.
Chrys. Chrys. But He caused not loaves to remain over, but frag-
ubi sup. jnents, that He might shew them to be the remnants of the
loaves, and these were made to be of that number, that there
might be as many baskets as disciples.

Ambrose ; After that she who received the type of the
Church was cured of the issue of blood, and that the Apostles
were appointed to preach the Gospel of the kingdom of God,
the nourishment of heavenly grace is imparted. But mark
to whom it is impEirted. Not to the indolent, not to those
in a city, of rank in the synagogue, or in high secular
oflSce, but to those who seek Christ in the desert. Bede ;
Who Himself having left Judaea, which by unbelief had
bereft herself of the source of prophecy, in the desert of the
Church which had no husband, dispenses the food of the word.
But many companies of the faithful leaving the city of their
former manner of life, and their various opinions, follow Christ
into the deserts of the Gentiles. Ambrose ; But they who are
not proud are themselves received by Christ, and the Word
of God speaks with them, not about worldly things, but of
the kingdom of God. And if any have ulcers of bodily
passions, to these He willingly affords His cure. But every
] where the order of the mystery is preserved, that first through

! the remission of sins the wounds should be healed, but after-

( wards the nourishment of the heavenly table should plen-

tifully abound. Bede ; Now when the day was going down,
he refreshes the multitudes, that is, as the end of the

VER. 10 — 17. ST. LUKE. 309

world approaches, or when the Sun of righteousness sets for
us. Ambrose ; Although the multitude is not as yet fed
with stronger food. For first, as milk, there are five loaves;
secondly, seven ; thirdly, the Body of Christ is the stronger
food. But if any one fears to seek food, let him leave every
thing that belongs to him, and listen to the word of God.
But whoever begins to hear the word of God begins to eat,
the Apostles begin to see him eating. And if they who eat,
as yet know not what they eat, Christ knows; He knows
that they eat not this world's food, but the food of Christ.
For they did not as yet know that the food of a believing
people was not to be bought and sold. Christ knew that we
are rather to be bought with a ransom, but His banquet to
be without price. Bede; The Apostles had only got but
the five loaves of the Mosaic law, and the two fishes of each
covenant, which were covered in the secret place of obscure
mysteries, as in the waters of the deep. But because men
have five external senses, the five thousand men who followed
the Lord signify those who still live in worldly ways, knowing
well how to use the external things they possess. For they
who entirely renounce the world are raised aloft in the
enjoyment of His Gospel feast. But the different divisions
of the guests, indicate the different congregations of Churches
throughout the world, which together compose the one
Catholic. Ambrose; But here the bread which Jesus brake
is mystically indeed the word of God, and discourse con-
cerning Christ, which when it is divided is increased. For
from these few words, He ministered abundant nourishment
to the people. He gave us words like loaves, which while
they are tasted by our mouth are doubled. Bede ; Now our
Saviour does not create new food for the hungry multitudes,
but He took those things which the disciples had and blessed
them, since coming in the flesh He preaches nothing else
than what had been foretold, but demonstrates the words of
prophecy to be pregnant with the mysteries of grace; He looks
towards heaven, that thither He may teach us to direct the
eye of the mind, there to seek the light of knowledge ; He
breaks and distributes to the disciples to be placed before the
multitude, because He revealed to them the Sacraments of
the Law and the Prophets that they might preach them to the
world.

310 GOSPEL ACCORDING TO CHAP. IX.

Amrrose ; Not without meaning are the fragments wliich
remained over and above what the multitudes had eaten,
collected by the disciples, since those things which are
divine you may more easily find among the elect than
among the people. Blessed is he who can collect those
which remain over and above even to the learned. But for what
reason did Chiist fill twelve baskets, except that He might
P8.8l,6. solve that word concerning the Jewish people, His hands
served in the basket? that is, the people who before collected
mud for the pots, now through the cross of Christ gather
up the nourishment of the heavenly life. Nor is this
the office of few, but all. For by the twelve baskets, as
if of each of the tribes, the foundation of the faith is
spread abroad. Bede; Or by the twelve baskets the twelve
Apostles aie figured, and all succeeding teachers, despised
indeed by men without, but within loaded with the frag-
ments of saving food.

18. And it came to pass, as he was alone praying,
his disciples were with him : and he asked them,
saying. Whom say the people that I am ?

19. They answering said, John the Baptist; but
some say, Elias ; and others say, that one of the old
prophets is risen again.

20. He said unto them. But whom say ye that I
am ? Peter answering said, The Christ of God.

21. And he straitly charged them, and commanded
them to tell no man that thing ;

22. Saying, The Son of man must suffer many
things, and be rejected of the elders and Chief Priests
and Scribes, and be slain, and be raised the third
day.

Cyril ; Our Lord having retired from the multitude, and
being in a place apart, was engaged in prayer. As it is said,
And it came to pass, as he was alone praying. For He
ordained Himself as an example of this, instructing His
disciples by an easy method of teaching. For I suppose the
rulers of the people ought to be superior also in good deeds,

VEK. 18 — 22. ST. LUKE. 311

to those that are under them, ever holding converse with
them in all necessary things, and treating of those things in
which God delights. Bede; Now the disciples were with
the Lord, but He alone prayed to the Father, since the saints
may be joined to the Lord in the bond of faith and love, but
the Son alone is able to penetrate the incomprehensible
secrets of the Father's will. Every where then He prays alone,
for human wishes comprehend not the counsel of God, nor
can any one be a partaker with Christ of the deep things of
God. Cyril ; Now His engaging in prayer might perplex
His disciples. For they saw Him praying like a man. Whom
before they had seen performing miracles with divine power.
In order then to banish all peq^lexity of this kind, He asks
them this question, not because He did not know the reports
which they had gathered from withovit, but that He might
rid them of the opinion of the many, and instil into them the
true faith. Hence it follows, And he asked them, saying.
Whom say the people that I am? Bede; Rightly does our
Lord, when about to enquire into the faith of the disciples,
first inquire into the opinion of the multitudes, lest their con-
fession should appear not to be determined by their knowledge,
but to be formed by the opinion of the generality, and they
should be considered not to believe from experience, but
like Herod to be perplexed by different reports which they
heard. Aug. Now it may raise a question, that Luke says Aug. de
that our Lord asked His disciples, Whom do men say that I ij^^J^s,'
am, at the same time that He was alone praying, and they
also were with Him ; whereas Mark says, that they were
asked this question by our Lord on the way; but this is
difficult only to him who never prayed on the way.

Ambrose ; But it is no trifling opinion of the multitude
which the disciples mention, when it is added. But they
answering said, John the Baptist, (whom they knew to be
beheaded;) but some say, Elias, (whom they thought
would come,) but others say that one of the old Prophets is
risen again. But to make this enquiry belongs to a different
kind of wisdom from ours, for if it were enough for the Apostle
Paul to know nothing but Christ Jesus, and Him crucified, i Cor. 2,
what more can I desire to know than Christ ? Cyril ; But mark
the subtle skill of the question. For he directs them first

313 GOSPEL ACCORDING TO CHAP. IX.

to the praises of strangers, tliat having overthrown these,
He might beget in thera the right opinion. So when the
disciples had given the opinion of the people, He asks
them their own opinion; as it is added, And He said unto
them, Whom say ye that I am '^ How marked is ye/ He ex-
cludes them from the other, that they may avoid their opinions;
as if He said, Ye who by my decree are called to the Apo-
stleship, the witnesses of my miracles, whom do ye say that 1
am .'' But Peter anticipated the rest, and becomes the mouth-
piece of the whole company, and launching forth into the
eloquence of divine love, utters the confession of faith,
as it is added, Feter answering said. The Christ of God. He
says nol merely that He was Christ of God, but now He uses
the article. Hence it is in the Greek, tov XpKrrov. For many
divinely accounted persons are in diverse ways called Christs,
for some were anointed kings, some prophets. But we
through Christ have been anointed by the holy Spirit, have
obtained the name of Christ. But there is only one who is
the Christ of God and the Father, He alone as it were having
His own Father who is in heaven. And so Luke agrees in-
deed in the same opinion as Matthew, who relates Peter to have
said, 77/oM art Christ, (he Son of the living God, but speak-
ing briefly Luke says that Peter answered, the Christ of God.
Ambrose ; In this one name there is the expression both of
His divinity and incarnation, and the belief of His passion.
He has therefore comprehended every thing, having ex-

summa pressed both the nature and the name wherein is all virtue.

torn"" Cyril ; But we must observe, that Peter most wisely con-
fessed Christ to be one, against those who presumed to
divide Immanuel into two Christs. For Christ did not enquire
of them, saying, Whom do men say the divine Word is ? but the
Son of man, whom Peler confessed to be the Son of God.
Herein then is Peter to be admired, and thought worthy of
such chief honour, seeing that Him whom he marvelled at in
our form, he believed to be the Christ of the Father, that is
to say, that the Word which proceeded of the Father's Sub-
stance was become man.

Ambrose ; But our Lord Jesus Christ was at first unwilling
to be preached, lest an uproar should arise; as it follows. And
he straitly charged them, and commanded them to tell no

VER. 23 — 27. ST. LUKE. 313

man any thing. For many reasons He commands His dis-
ciples to be silent ; to deceive the prince of this world, to re-
ject boasting, to teach humility. Christ then would not boast,
and dost thou boast who art of ignoble birth ? Likewise He
did it to prevent mde and as yet imperfect disciples from being
oppressed with the wonder of this awful announcement. They
are ttien forbid t ' preach Him as the Son of God, that they
might afterwards preach Him crucified. Chrys.- Timely Chrys.
also was our Lord's command that no one should tell that He54, jn
was Christ, in order that when offences should be taken away '^'***'
and the sufferings of the cross completed, a proper opinion of
Him might be firmly rooted in the minds of the hearers. For
that which has once taken root and afterwards been torn up,
when fresh planted will scarcely ever be preserved. But that
which when once planted continues undisturbed, grows up
securely. For if Peter was offended merely by what he heard,
what would be the feelings of those many who, after they had
heard that He was the Son of God, savv Him crucified, and
spit upon.^ Cyril; It was the duty then of the disciples to
preach Him throughout the world. For this was the work
of those who were chosen by Him to the office of the Apostle-
ship. But as holy Scripture bears witness. There is a time "Ecclea.
for every thing. For it was fitting that the cross and resurrec- '
tion should be accomplished, and then should follow the preach-
ing of the Apostles; as it is spoken, saying. The Son of man
must needs suffer many things. Ambrose; Perhaps because
the Lord knew that the disciples would believe even the
difficult mysteiT of the Passion and Resun-ection, He wished
to be Himself the proclaimer of His own Passion and Resur^
rection,

23. And he said to them all, If any man will come
after me, let him deny himself, and take up his cross
daily, and follow me.

24. For whosoever will save his life shall lose it:
but whosoever will lose his life for my sake, the same
shall save it.

25. For what is a man advantaged, if he gain
the whole world, and lose himself, or be cast away?

314 (UJSPF.I, ACC()!;i)l\<i TO ('II \I'. l.\.

26. For whosoever shall be ashamed of me and of
my words, of him shall the Son of man be ashamed,
when he shall come in his own glory, and in his
Father's, and of the holy angels.

27. But I tell you of a truth, there be some stand-
ing here, which shall not taste of death, till they see
the kingdom of God.

Cyril, Cyril; Great and noble leaders provoke the mighty in

non occ. j^j.^g j^ (Jeeds of valour, not only by promising them the

honours of victory, but by declaring that suffering is in itself

glorious. Such we see is the teaching of the Lord Jesus

Christ. For He had foretold to His disciples, that He must

needs suffer the accusations of the Jews, be slain, and rise

again on the third day. Lest then they should think that

Christ indeed was to suffer persecution for the life of the

world, but that they might lead a soft life, He shews them

that they must needs pass through similar struggles, if they

desired to obtain His glory. Hence it is said. And lie said

unto all. Bede; He rightly addressed Himself to all, since

He treats of the higher things (which relate to the belief in

Chry?. His birth and passion) apart with His disciples. Chrys. Now

J1°'P* the Saviour of His great mercy and lovingkindness will lia\ e

Matt, no one serve Him unwillingly and from constraint, but those

only who come of their own accord, and are grateful for being

allowed to serve Him, And so not by compelling men and

putting a yoke upon them, but by persuasion and kindness,

He draws unto Him every where those who are willing, saying,

If any man will, SfC.

Basil. Basil; But He has left His own life for an example of

M^°"^' blameless conversation to those who are willing to obey Him;

cap. 4. as He says, Come after m£, meaning thereby not a following of

His body, for that would be impossible to all, since our Tiord

is in heaven, but a due imitation of His life according to their

capacities. Bede ; Now unless a man renounces himself, he

?'''^''' comes not near to Hiin, who is above him; it is said tlxre-

in rec',

lus. Int. fore, Let him deny himself. Basil ; A denial of one's sell' is
}')Vip. indeed a total forgetfulness of things past, and a forsakin^^ of
ill MMtt.j^is own will and affection. Okickn; A man also denies

toin. 12.

VER. 23 — 27. ST. LUKE. .315

himself when by a sufficient alteration of manners or a good
conversation he changes a life of habitual wickedness. He who
has long lived in lasciviousness, abandons his lustful self
when he becomes chaste, and in like manner a forsaking of
any crimes is a denial of one's self.

Basil; Now a desire of suffering death for Christ and a Basil,
mortification of one's members which are upon the earth, and*^ * ^"^*
a manful resolution to undergo any danger for Christ, and
an indifference towards the present life, this it is to take up
one's cross. Hence it is added, And let him take up his cross
daily. Theophyl. By the cross, He speaks of an ignomi-
nious death, meaning, that if any one will follow Christ, he
must not for his own sake flee from even an ignominious
death. Greg. In two ways also is the cross taken up, either (^^eg.
when the body is afflicted through abstinence, or the mind32.inEv.
touched by sympathy. Greek Ex. He rightly joins these two, Isaac.
Let him deny himself, and let him take tip his cross, for as
he who is prepared to ascend the cross conceives in his
mind the intention of death, and so goes on thinking to have
no more part in this life, so he who is willing to follow our
Lord, ought first to deny himself, and so take up his cross,
that his will may be ready to endure every calamity.

Basil ; Herein then stands a man's perfection, that he Basil,
should have his affections hardened, even towards life itself, jq^ ^3^'
and have ever about him the answer of death % that he should by 2 Cor. l,
no means trust in himself. But perfection takes its beginning ^V»*j/-
from the relinquishment of things foreign to it; suppose these""-
to be possessions or vain-glory, or affection for things that
profit not.

Beue; We are bid then to take up the cross of which we
have above spoken, and having taken it, to follow our Lord
who bore His own cross. Hence it follows. And let him follow
me. Origen; He assigns the cause of this when He adds, For Origen.
whosoever will save his life shall lose it ; that is, whosoever will "* ^P*
according to the present life keep his own soul fixed on
things of sense, the same shall lose it, never reaching to the
bounds of happiness. But on the other hand He adds, but
whosoever shall lose his life for my sake, shall save it. That

• Responsum mortis Vulg. S. Thomas in 2 Cor. I. Lect. iii. explains it by
certitudinem mortis.

316 GOSPEL ACCORDING TO CHAP. IX.

is, whosoever forsakes the things of sense looking upon
truth, and exposes himself to death, as it were losing his
life for Christ, shall the rather save it. If then it is a blessed
thing to save our life, (with regard to that safety which is in
God,) there must be also a certain good surrender of life
which is made by looking upon Christ. It seems also to me
from resemblance to that denying of one's self which has been
before spoken of, that it becomes us to lose a certain sinful
life of ours, to take up that which is saved by virtue.
Cyril. Cyril; But that incomparable exercise of the passion of
'Christ, which surpasses the delights and precious things of
the world, is alluded to when he adds. What is a man advan-
taged, if he gain the whole world and lose himself, or he a cast
away ? As if he says, When a man, through his looking after
the present delights, gains pleasure, and refuses indeed to
suffer, but chooses to live splendidly in his riches, what ad-
vantage will he get then, when he has lost his soul } For the
1 Cor. 7, fashion of this world passeth away, and pleasant things depart
Sap. 6 ^^ ^ shadow. For the treasures of ungodliness shall not
9. profit, but righteousness snatches a man from death. Greg.

JO 2. Since then the holy Church has one time of persecution, another
Greg, time of peace, our Lord has noticed both times in His com-

Hom. ' .

32. in mand to us. lor at the time of persecution we must lay
^^' down our soul, that is our life, which He signified, saying,
Whosoever shall lose his life. But in time of peace, those
things which have the greatest power to subdue us, our
earthly desires, must be vanquished ; which He si guified, saying,
What does it projit a man, S;c. Now we commonly despise
all fleeting things, but still we are so checked by that feeling
of shame so common to man, that we are yet unable to ex-
press in words the uprightness which we preserve in our
hearts. But to this wound the Lord indeed subjoins a suit-
able application, saying, For whoever shall he ashamed of
me and my words, of him shall the Son ot'man he ashamed.
Theophyl. He is ashamed of Christ who says, Am I to
believe on Him that is crucified ? He also is ashamed of
His words who despises the simplicity of the Gospel. But
of him shall the Lord be ashamed in His kingdom, in the
same manner as if a master of a househol 1 s^^hould have a bad
servant, and be ashamed to have him. Cyril ; Now he strikes

VER. 23 — 27. ST. LUKE. 317

fear into their hearts, when He says that He will descend from
heaven, not in His fonner humility and condition proportioned
to our capacities for receiving Him, but in the glory of the
Father, with the Angels ministering unto Him. For it follows,
JV/tefi he shall come in his own glory, and his Father\s, and
of the holy angels. Awful then and fatal will it be, to be
branded as an enemy, and slothful in business, when so great
a Judge shall descend with the armies of Angels standing
round Him. But from this you may perceive, that though
He has taken to Himself our flesh and blood, the Son is no
less God, seeing that He promises to come in the glory
of God the Father, and that Angels shall minister to Him
as the Judge of all, Who was made man like unto us.
Ambrose ; Now our Lord while He ever raises us to look
to the future reward of virtue, and teaches us how good it
is to despise worldly things, so also He supports the w'eak-
ness of the human mind by a present recompense. For it is
a hard thing to take up the cross, and expose your life to
danger and your body to death ; to give up what you are,
when you wish to be what you are not ; and even the loftiest
virtue seldom exchanges things present for future. The good
Master then, lest any man should be broken down by despair
or weariness, straightway promises that He will be seen by
the faithful, in these words, But I say unto you, T/ieie are
some standing here who shall not taste of death till they see
the kingdom of God, Thegphyl. That is, the glory in which •,
the righteous shall be. Now He said this of His transfi-
guration, which was the type of the glory to come ; as if He
said, There are some standing here, Peter, James, and John,
who shall not reach death before they have seen at the time
of My transfiguration what will be the glory of those who con-
fess Me. Greg. Or, by the kingdom of God in this place, is Greg,
meant the present Church ; and some of His disciples were ^2 In
to live in the body up to that time, when they should behold Ev.
the Church of God built and raised up against the glory of
the world. Ambrose ; If then we also wish not to fear death,
let us stand where Christ is. For they only cannot taste
death who are able to stand with Christ, wherein we may
consider from the nature of the very word, that they will
not experience even the slightest perception of death, who

318 GOSPEL ACCORDING TO CHAP. IX.

are thouglit worthy to obtain uuion with Christ. At least
let us suppose that the death of the body is tasted by touchy
the life of the soul preserved by possession ; for here not the
death of the body, but of the soul, is denied.

28. And it came to pass about an eight days after
these sayings, he took Peter and John and James,
and went up into a mountain to pray.

29. And as he prayed, the fashion of his counte-
nance was altered, and his raiment was white and
glistering.

30. And, behold, there talked with him two men,
which were Moses and Elias :

31. Who appeared in glory, and spake of his de-
cease which he should accomplish at Jerusalem.

EusEBius; Our Lord, when He made known to His

disciples the great mystery of His second coming, that it

might not seem that they were to believe in His words only,

proceeds to works, manifesting to them, through the eyes of

their faith, the image of His kingdom ; as it follows. And

it came to pass about an eight days after these sayings, he

took Peter and John and James, and went up into a moun-

Damas. tain to pray. Damascene ; Matthew and Mark indeed say

Trans- that the transfiguration took place on the sixth day after the

fig- $-8. promise made to the disciples, but Luke on the eighth.

But there is no disagreement in these testimonies, but they

who make the number six, taking off a day at each end, that

is, the first and the last, the day on which He makes the

promise, and that on which He fulfilled it, have reckoned

only the intervening ones, but He who makes the number

eight, has counted in each of the two days above mentioned.

But why were not all called, but only some, lo behold the

sight ? There was only one indeed who was unworthy to see

the divinity, namely Judas, according to the word of Isaiah,

l8&\.26,£et the wicked be taken away, that he should not behold the

LXX. 9l(>^y "f God. If then he alone had been sent away, he

might have, as it were Irom envy, been provoked to greater

VER. 28—31. ST. LUKE. 319

wickedness. Henceforward He takes away from the traitor
every pretext for his treachery, seeing that He left below the
rest of the company of the Apostles. But He took with
Him three, that in the mouths of two or three witnesses every
word should be established. He took Peter, indeed, because
He wished to shew him that the witness he had borne to Him
was confirmed by the witness of the Father, and that he
was as it were to preside over the whole Church. He took
with Him James, who was to be the first of all the disciples
to die for Christ ; but He took John as the clearest singer
of the sacred doctrine, that having seen the glory of the
Son, which submits not to time, he might sound forth,
In the beginning was the Word. Ambrose; Or, Peter went John i,
up, who received the keys of the kingdom of heaven ; John, '
to whom was committed our Lord's mother; James, who Acts 12,
first suffered martyrdom. Theophyl. Or, He takes these '
with Him as men who were able to conceal this thing, and
reveal it to no one else. But going up into a mountain to
pray. He teaches us to pray solitary, and going up, into
stooping to earthly things.

Damascene; Servants however pray in one way; ouroamas.
Lord prayed in another. For the prayer of the servant iSj*^"P*
offered up by the lifting up of the mind to God, but the
holy mind of Christ, (who was hypostatically united to God,) i^ia
prayed, that He might lead us by the hand to the ascent,'
whereby we mount up in prayer to God, and teach us that He is
not opposed to God, but reverences the Father as His begin- ^. . »,
ning; nay, even tempting the tyrant, who sought from Him •»'"■"
whether He were God, (which the power of His miracles
declared,) He concealed as it were under the bait a hook ; that
he who had deceived man with the hope of divinity might fitly
himself be caught with the clothing of humanity. Prayer is
the revelation of Divine glory ; as it follows, And as he prayed^
the fashion of his countenance was altered. Cyril; Not
as though His body changed its human form, but a certain
glistening glory overspread it. Damascene ; Now the devil, Damas,
seeing His face shining in prayer, recollected Moses, whose "* ^"P-
face was glorified. But Moses indeed was arrayed with ]^^Qi
a glory, which came from without; our Lord, with that which 34, 29.
proceeded from the inherent brightness of Divine glory. For

fftl.

320 GOSPEL ACCORDING TO CHAP. IX.

since in the hypostatical union there is one and the same
glory of the Word and the flesh, He is transfigured not as
receiving what He was not, l)ut manifesting to His disciples
Mat.i7, what He was. Hence, according to Matthew, it is said, that
He was transfigured before them, and that His face shone
as the sun ; for what the sun is in things of sense, God
is in spiritual things. And as the sun, which is the fountain
of light, cannot be easily seen, but its light is perceived from
that which reaches the earth; so the countenance of Christ
shines more intensely, like the sun, but His raiment is
white as snow; as it follows, And his raiment nas ivhile and
glistering; that is, lighted up by its participation of the divine
light. And a little afterwards. But while these things were so,
that it might be shewn there was but one Lord of the new and
old covenant, and the mouths of heretics mightbe shut, and men
might believe on the resurrection, and He also, who was trans-
figured, be believed to be the Lord of the living and the dead,
Moses and Elias, as servants, stand by their Lord in His glory ;
hence it follows. And behold there talked with him two men.
For it became men, seeing the glory and confidence of their
fellow servants, to admire indeed the merciful condescension
of the Lord, but to emulate those who had laboured before
them, and looking to the pleasantness of future blessings,
to be the more strengthened for conflicts. For he who has
known the reward of his labours, will the more easily endure
Chryp. them. Chrys. Or else this took place because the multitude

Horn. gj^i(j jje ^j^g Elias or Jeremias, to shew the distinction

OD. in

Matt, between our Lord and His servants. And to make it plain

that He was not an enemy of God, and transgressor of the
law, He shewed these two standing by Him; (for else,
Moses the lawgiver, and Elias who was zealous for the glory
of God, had not stood by Him,) but also to give testimony to
the virtues of the men. For each had ofttimes exposed Him-
self to death in keeping the divine commands. He wishes
also His disciples to imitate them in the government of the
people, that they might be indeed meek like Moses, and
zealous like Elias. He introduces them also to set forth the
glory of His cross, to console Peter and the others who feared
His Passion. Hence it follows. And spake of his decease,
which he should accomplish at Jerusalem. Cyril; The

VER. 28— 31. ST. LUKE. 321

mystery, namely, of His Incarnation, also the life-giving
Passion accomplished on the sacred cross. Ambrose ; Now
in a mystical manner, after the words above said, is ex-
hibited the transfiguration of Christ, since he who hears
the words of Christ, and believes, shall see the glory of His
resurrection. For, on the eighth day the resurrection took
place. Hence also several Psalms are written, * for the eighth,' P'"° °c-
or perhaps it was that He might make manifest what He had
said, that he who for the word qf God shall lose his own life^
shall save it, seeing that He will make good His promises at
the resurrection. Bede ; For as He rose fiom the dead after
the seventh day of the Sabbath, during which He lay in the
tomb, we also after the six ages of this world, and the seventh
of the rest of souls, which meanwhile is passed in another
life, shall rise again as it were in the eighth age. Ambrose ;
But Matthew and Mark have related that He took them with
Him after six days, of which we may say after 6000 years,
(for a thousand years in the Lord's sight are as one day ;) but
more than 6000 years are reckoned. We had rather then
take the six days symbolically, that in six days the works
of the world were completed, that by the time we may under-
stand the works, by the works the world. And so the times
of the world being finished, the resurrection to come is de-
clared ; or because. He who has ascended above the world, and
has passed beyond the moments of this life, is waiting, seated
as it were on a high place, for the everlasting fi-uit of the re-
surrection. Bede; Hence He ascends the mountain to pray and
be transfigured, to shew that those who expect the fruit of the
resurrection, and desire to see the King in His glory, ought to
have the dwelling place of their hearts on high, and be ever
on their knees in prayer. Ambrose ; I should think that in the
three who are taken up into the mountain, was contained in a
mystery the human race, because from the three sons of Noah
sprung the whole race of man ; I did not perceive that they
were chosen out. Three then are chosen to ascend the moun-
tain, because none can see the glory of the resurrection,
but they who have preserved the mystery of the Trinity with
inviolable purity of faith.

Bede; Now the transfigured Saviour shews the glory of
His own coming, or our resurrection; who as He then ap-

VOL. III. Y

322 GOSPEL ACCORDING TO CHAP. IX^

peared to His Apostles shall in like manner appear to all
the elect. But the raiment of the Lord is taken for the
band of His Saints, which in truth when our Lord was
upon earth seemed to be despised, but when He sought the
iJohn3, mount, shines with a new whiteness; for now are we the sons
of Qod; and it does not yet appear what we shall be. But
we know that, when he shall appear, we shall be like him.

Ambrose; Or else, according to your capacity is the word
either lessened or increased to you, and unless you ascend the
summit of a higher wisdom, you behold not what glory there
is in the word of God. Now the garments of the Word, are
the discourses of the Scriptures, and certain clothings of the
Divine mind; and as His raiment shone white, so in the eyes
of your understanding, the sense of the divine words becomes
clear. Hence after Moses, Elias; that is, the Law and the
Prophets in the Word. For neither can the Law exist without
the Word, nor the Prophet, unless he prophesied of the Son
of God.

32. But Peter and they that were with him were
heavy with sleep: and when they were awake, they
saw his glory, and the two men that stood with him.

33. And it came to pass, as they departed from
him, Peter said unto Jesus, Master, it is good for us
to be here: and let us make three tabernacles; one
for thee, and one for Moses, and one for Elias: not
knowing what he said.

34. While he thus spake, there came a cloud, and
overshadowed them: and they feared as they entered
into the cloud.

35. And there came a voice out of the cloud, saying,
This is my beloved Son : hear him.

36. And when the voice was past, Jesus was
found alone. And they kept it close, and told no
man in those days any of those things which they had
seen.

Theophyl. While Christ is engaged in prayer, Peter is
heavy with sleep, for he was weak, and did what was natural

VER. 32 — 36. ST. LUKE. 328

to man; as it is said, But Peter and they that were with Mm
were heavy with sleep. But when they awake, they behold
His glory, and the two men with Him; as it follows, And
when they were awake^ they saw his glory , and the two men
that stood with him. Chrys. Or, by the word sleep, he chrya.
means that strange maze that fell upon them by reason ^"l™-
of the vision. For it was not night time, but the exceeding Matt.
brightness of the light weighed down their weak eyes.
Ambrose ; For the incomprehensible brightness of the
Divine nature oppresses our bodily senses. For if the
sight of the body is unable to contain the sun's ray when
opposite to the eyes which behold it, how can the corrup-
tion of our fleshly members endure the glory of God ? And «
perhaps they were oppressed with sleep, that after their I
rest they might behold the sight of the resurrection. There- l
fore when they were awake they saw His glory. For no one,
except he is watching, sees the glory of Christ. Peter was
delighted, and as the allurements of this world enticed him
not, was carried away by the glory of the resurrection. Hence
it follows. And it came to pass as they departed, <§rc. Cyril ;
For perhaps holy Peter imagined that the kingdom of heaven
was at hand, and therefore it seemed good to him to abide on
the mount. Damas. It were not good for thee, Peter, thatDamas.
Christ should abide there, for if He had remained, the pro- Xrans^*
mise made to thee would never receive its accomplishment, fig-
For neither wouldest thou have obtained the keys of the
kingdom, nor the tyranny of death been abolished. Seek
not bliss before its time, as Adam did to be made a God.
The time shall come when thou shalt enjoy the sight without
ceasing, and dwell together with Him who is light and life.

Ambrose; But Peter distinguished not only by earnest
feeling, but also by devout deeds, wishing like a zealous work-
man to build three tabernacles, offers the service of their united
labour; for it follows, Let us make three tabernacles, one/or
thee, 8fc. Damas. But the Lord ordained thee not the builder Damas.
of tabernacles, but of the universal Church. Thy words have*^ ' *"P*
been brought to pass by thy disciples, by thy sheep, in build-
ing a tabernacle, not only for Christ, but also for His ser-
vants. But Peter said not this deliberately, but through
the inspiration of the Spirit revealing things to come, asf it

y2

324 GOSPEL ACCORDING TO CHAP, IX.

follows, not knowing what he said. Cyril ; He knew not

what he said, for neither was the time come for the end of

the world, or for the Saints' enjoyment of their promised hope.

And when the dispensation was now commencing, how was

it fitting that Christ should abandon His love of the world,

Damas. Who was willing to suffer for it? Da mas. It behoved Him

' ^' also not to confine the fruit of His incarnation to the service

of those only who were on the mount, but to extend it to all

believers, which was to be accomplished by His cross and

non occ. passion. Tit. Bost. Peter also was ignorant what he said,

seeing that it was not proper to make three tabernacles for

the three. For the servants are not received with their

Lord, the creature is not placed beside the Creator. Ambrose ;

Nor does the condition of man in this corruptible body allow

of making a tabernacle to God, whether in the soul or in the

body, or in any other place; and although he knew not what

he said, yet a service was offered which not by any deliberate

forwardness, but its premature devotion, receives in abundance

the fruits of piety. For his ignorance was part of his condi-

Chrys. tion, his offer of devotion. Chrys. Or else Peter heard that

ubi sup. it was necessary Christ must die, and on the third day rise again,

but he saw around him a very remote and solitary place; he

supposed therefore that the place had some great protection.

Exod. For this reason he said, It is good for us to be here. Moses

2^^1^'gtoo was present, who entered into the cloud. Elias, who on

1, 12. the mount brought down fire from heaven. The Evangelist

then, to indicate the confusion of mind in which he utters

Aug. de this, added, IVot knowing what he said. Aug. Now in what

1. u!cU}6. Luke here says of Moses and Elias, And it came to pass as they

departed from him, Peter said unto Jesus, Master, it is good

for us to he here, he must not be thought contrary to Matthew

and Mark, who have so connected Peter's suggestion of this, as if

Moses and Elias were still speaking with our Lord. For

they did not expressly state that Peter said it then, but rather

were silent about what Luke added, that as they departed,

Peter suggested this to our Lord.

Theophyl. But while Peter spake, our Lord builds a
tabernacle not made with hands, and enters into it with the
Prophets. Hence it is added, Wliile he thus spake there came
a cloud and overshadowed them, to shew that He was not

VER. 32 36. ST. LUKE. 325

inferior to the Father. For as in the Old Testament it was
said, the Lord dwelt in the cloud, so now also a cloud re-
ceived our Lord, not a dark cloud, but bright and shining.

Basil; For the obscurity of the Law had passed away; Basil,
for as smoke is caused by the fire, so the cloud by light ; <,. 4, 5]*
but because a cloud is the sign of calmness, the rest of the
future state is signified by the covering of a cloud. Ambrose ;
For it is the overshadowing of the divine Spirit which does
not darken, but reveals secret things to the hearts of men.
Origen; Now His disciples being unable to bear this, fell Orig.ia
down, humbled under the mighty hand of God, greatly tom. 12.
afraid since they knew what was said to Moses, No man shall
see my face, and live. Hence it follows. And they feared as
they entered into the cloud. Ambrose; Now observe, that
the cloud was not black from the darkness of condensed air,
and such as to overcast the sky with a horrible gloom, but
a shining cloud, from which we were not moistened with
rain, but as the voice of Almighty God came forth the dew of
faith was shed upon the hearts of men. For it follows.
And there came a voice out of the cloud, saying, This is my
beloved Son : hear ye him. Elias was not His Son. Moses
was not. But this is the Son whom you see alone. Cyril ; Cyril.
How then should men suppose Him who is really the Son },^ ^2^'
to be made or created, when God the Father thundered c. 14.
from above, This is my beloved Son ! as if He said. Not one
of My sons, but He who is truly and by nature My Son,
according to whose example the others are adopted. He
ordered them then to obey Him, when He added. Hear ye
him. And to obey Him more than Moses and Elias, for Christ
is the end of the Law and the Prophets. Hence the Evangelist
adds significantly. And when the voice was past, Jesus was
found alone. Theophyl. Lest in truth any one should suppose
that these words, This is my beloved Son, were uttered about
Moses or Elias. Ambrose ; They then departed, when our
Lord's manifestation had begun. There are three seen at
the beginning, one at the end; for faith being made perfect,
they are one. Therefore are they also received into the body
of Christ, because we also shall be one in Christ Jesus; or
perhaps, because the Law and the Prophets came out from the
Word. Theophyl. Now those things which began from the

3*26 GOSPEL ACCORDING TO CHAP. IX.

Word, end in the Word. For by this he implies that up to
a certain time the Law and the Prophets appear, as here
Moses and Elias ; but afterwards, at their departure, Jesus
is alone. For now abideth the Gospel, legal things having
passed away. Bede ; And mark, that as when our Lord
was baptized in Jordan, so also when He was glorified on
the Mount, the mystery of the whole Trinity is declared; for
His glory which we confess at baptism, we shall see at the
resurrection. Nor in vain does the Holy Spirit appear here
in the cloud, there in the form of a dove, seeing that he who
now preserves with a simple heart the faith which he receives,
shall then in the light of open vision look upon those things
which he believed.
^"S- Origen ; Now Jesus wishes not those things which relate

UDl sup. T- 1

to His glory to be spoken of before His passion. Hence
it follows, And they kept it close. For men would have
been offended, especially the multitude, if they saw Him
Damas. crucified Who had been so glorified. Damas. This also our
""'''Lord commands, since He knew His disciples to be imper-
fect, seeing that they had not yet received the full measure
of the Spirit, lest the hearts of others who had not seen
should be prostrated by sorrow, and lest the traitor should be
stirred up to a frantic hatred.

37. And it came to pass, that on the next day, when
they were come down from the hill, much people met
him.

38. And, behold, a man of the company cried out,
saying. Master, I beseech thee, look upon my son :
for he is mine only child.

39. And, lo, a spirit taketh him, and he suddenly
crieth out ; and it teareth him that he foameth
again, and bruising him hardly departeth from him.

40. And I besought thy disciples to cast him out ;
and they could not.

41. And Jesus answering said, O faithless and
perverse generation, how long shall I be with you,
and suffer you ? Bring thy son hither.

VER. 87 43. ST. LUKE. 327

42. And as he was yet a coming, the devil threw
him down, and tare him. And Jesus rebuked the
unclean spirit, and healed the child, and delivered
him again to his father.

43. And they were all amazed at the mighty power
of God.

Bede; Certain places accord with certain events. On
the Mount our Lord prays, is transfigured, reveals the secrets
of His glory to His disciples ; as He descends to the lower
parts, He is received by a large concourse. As it is said,
And it came to pass, that on the next day, tchen he was
come down from the hill, much people met him. Above He
makes known the voice of the Father, below He expels the
evil spirits. Hence it follows, And, behold, a m^an of the
company cried out, saying, Master, I beseech thee look upon
my son. Tit. Bost. It seems indeed to me that this was anonocc.
wise man. For he said not to the Saviour, " Do this or
that," but. Look on my son, for this suffices for His salvation ;
as the prophet said. Look on me, and have m,ercy on me ;
and he says, on my son, to shew that his was a reasonable
forwardness in crying out aloud among the multitude. He
adds, /or he is mine only child. As if to say. There is none
other I can expect to be the consolation of my old age. He
next enters into the sufferings, that he may move his Hearer
to compassion, saying, A?id, lo, the spirit taketh him. He
then seems to accuse the disciples, but his answer is rather
a justification of his casting aside his fear, saying, And I
besought thy disciples to cast him out : and they could not.
As if he said, Think not that I have come lightly unto Thee.
Marvellous is Thy greatness! I did not intrude upon Thy
presence at once, but went first to Thy disciples. Because
they failed to work the cure, I am now compelled to ap-
proach Thee. Our Lord therefore does not blame him, but
the faithless generation ; for it follows. And Jesus answering
said, O faithless and perverse generation.

Chrys. But that this man was much weakened in faith, Hom.
the writings of the Gospel shew us in several places. I^m tT
that place where he says, Help thou my unbelief; and, J f thou Mark 9,

21,23.

328 GOSPEL ACCORDING TO CHAP. IX.

canst. And in that where Christ said, All things are possible
Chryo. to him that helieveth. Sec. Chrys. Hence it seems to me

ubi sup. 1 /• 1

more correct to account the latlier of tlie demoiuac unbe-
lieving, because he also casts reproach upon the holy Apostles,
saying that they could not subdue the evil spirits. But it were
better to have sought favour from God by honouring Him, for
He has respect to them that fear Him. But he who says that
those are weak with respect to their power over evil spirits, who
have obtained that power from Christ, calumniates rather the
grace than those who are adorned with that grace in whom
Christ works. Christ is therefore offended with tlie accusa-
tion of the saints, to whom was entrusted the word of holy
preaching. Wherefore the Lord rebukes him and those like-
minded with him, saying, O faithless and perverse generation.
As if He said, Because of your unbelief the grace has not
received its accomplishment.
Chrys. Chrys. Now He docs not direct His words to him alone,
57? hi ^^^^ *^ ^^' ^^^ Jews, lest He should cause him to doubt. For
Matt, it must have been that many were offended, Theophyl.
By the word perverse, He shews that this wickedness in
them was not originally or by nature, for by nature indeed
they were upright, being the seed of Abraham, but became
perverted through malice. Cyril ; As if not knowing how
to continue in the right beginnings. Now Christ disdains
to dwell with those who are thus disposed. Hence He says.
How long shall I be with you, and suffer you? Feeling
troubled with their company, because of their evil deeds.
Chrys. Chrys. Hereby also He shews that His departure was
sup. fjggjj.g(j ijy Him, not because the suffering of the cross was
grievous, but rather their convei'sation. Bede; Not that
weariness has overcome His patience, but after the manner of
a physician, when he sees a sick man acting contrary to his
commands, he says, ' How long shall I come to thy house,
when I order one thing, you do another. But to prove that
He was not angry with the man, but with the sin, He imme-
diately added. Bring thy son hither.

Tit. Bost. He might indeed have healed him by His
simple command, but He makes his sufferings public, bring-
ing the weak in faith to the sight of things present. Then
the devil, when he perceived our Lord, rends and dashes the

VER. 37 — 43. ST. LUKE. 329

child down ; as it follows, And as he was yet a coming, the
devil threw htm down, and tare him; that so first the
sufferings should be made manifest, then the remedy be
applied. Chrys. The Lord however does this not for display, Chrys.

. , 1 •! T 'IDl sup.

but for the father's sake, that upon seemg the devil dis-
turbed at the mere summons, he might thus at least be led
to the belief of the future miracles ; of which it follows, And
Jesus rebuked the unclean spirit, and healed the child, and
delivered him again unto his father. Cyril; Now before
not his father but the devil possessed him, but now the
Evangelist adds that the people were astonished at the great-
ness of God, saying. And all were amazed at the mighty
power of God, which he says, because of the gift of Christ,
who conferred on the holy Apostles also the power of work-
ing divine miracles, and having the mastery over evil spirits.
Bede ; Now in a mystical manner in proportion to their
deserts does our Lord daily ascend to some men, seeing that
the perfect and those whose conversation is in heaven. He
glorifies by exalting higher, instructing them in things eternal,
and teaching them things which can not be heard by the
multitude, but to others he descends, in that He strengthens
the earthly and foolish men, teaching and chastening them.
Now this demoniac Matthew calls a lunatic ; Mark, deaf Matt,
and dumb. Matthew signifies those who change as the moon, j^^rk
increasing and decreasing through different vices, Mark those 9, 25.
who are dumb in not confessing the faith, deaf in not hear-
ing the very word of faith. While the boy is coming to our
Lord, he is dashed to the ground; because men when turned
to the Lord are often grievously afilicted by the devil, that
he may instil a hatred of virtue, or revenge the injury of his
expulsion. As in the beginning of the Church he waged
as many fierce conflicts as he had to bewail losses suddenly
brought upon His kingdom. But our Lord rebukes not the
boy who suffered violence, but the evil spirit who inflicted
it; for he who desires to correct the sinner, ought by reproof
and abhorrence to drive away the vice, but to revive the man
by gentleness, until he can restore him to the spiritual father
of the Church.

SSO GOSPEL ACCORDING TO CHAP. IX.

43. But while they wondered every one at all

things which Jesus did, he said unto his disciples,

44. Let these sayings sink down into your ears :
for the Son of man shall be delivered into the hands
of men.

45. But they understood not this saying, and it
was hid from them, that they perceived it not : and
they feared to ask him of that saying.

Cyril. Cyril; Every thing that Jesus did claimed admiration from
non occ. gjj ^^^ f^^ g^ peculiar and divine light reflected upon each
P8.2i,5. of His works, according to the Psalms, honour and majesty
wilt thou lay upon him. Although all indeed marvelled at
those things which He did, He however addresses what
follows, not to all, but to His disciples; as it is said, But
while they wondered every one, ^c. He had shewn His
glory on the mount to His disciples, and after this delivered
a man from an evil spirit, but it was necessary for Him to
undergo His passion for our salvation. Now His disciples
might have been perplexed, saying, " Have we then been
deceived in that we thought him to be God ?" That they
might know then what was to happen to Him, He bids them
lay up in their minds as a certain deposit the mystery of His
passion, saying, Let these sayings sink down in your hearts.
By the word your. He distinguishes them from others. For
the multitude were not to know that He was about to suffer,
but were rather to be assured that the dead would rise again,
destroying death, lest they should be offended. Tit. Bost.
While all thus were wondering at the miracles, He foretels
His passion. For miracles do not save, but the cross con-
veys the benefit. Hence he adds, For the Son of man shall
Origen. he delivered into the hands of men. Origen; But it is not
t° ^13 clearly expressed by whom He is to be delivered, for one
says, that He is to be delivered up by Judas, another by the
Rom. 8, devil ; but Paul says, that God the Father delivered Him up
for us all; but Judas, as he delivered Him up for money, did
it traitorously, the Father for His mercies' sake. Theophyl.
Now our Lord in condescension to their infirmities and
governing them with a kind of economy, did not permit

VER. 46 50. ST. LUKE. 331

them to understand what was said of the cross; as it follows,
But they understood not. Bede; This ignorance of the
disciples proceeds not so much from slowness of understanding
as from affection, for since they were yet carnal and ignorant of
the mystery of the cross, they could not believe that He whom
they thought to be really God would suffer death. And
because they were often accustomed to hear Him speak by
figure, they thought that He meant figuratively something
else, by what He said of His betrayal. Cyril ; Now some one
perhaps will say, How were the disciples ignorant of the
mystery of the cross, seeing that it was touched upon in
several places by the shadows of the Law ? But as Paul relates.
Even unto this day, when Moses is read, the vail is upon 2 Cor.
their hearts. It becomes then those who approach Christ, '
to say. Open thou my eyes, that I may behold the wonderful Vs. 119,
things out of thy law. Theophyl. Mark also the reverence *
of the disciples in what follows. And they feared to ask him
of that saying. For fear is the first step to reverence.

46. Then there arose a reasoning among them,
which of them should be greatest.

47. And Jesus, perceiving the thought of their
heart, took a child, and set him by him,

48. And said unto them. Whosoever shall receive
this child in my name receiveth me : and whosoever
shall receive me receiveth him that sent me : for he
that is least among you all, the same shall be great.

49. And John answered and said. Master, we saw
one casting out devils in thy name ; and we forbad
him, because he folio weth not with us.

50. And Jesus said unto him. Forbid him not : for
he that is not against us is for us.

Cyril ; The devil lays plots of various kinds for them that Cyril,
love the best way of life. And if indeed by carnal allure- °°° °*^°'
ments he can gain possession of a man's heart. He sharpens
his love of pleasure ; but if a man has escaped these snares,
he excites in him a desire of glory, and this passion for vain-

332 GOSPEL ACCORDING TO CHAP. IX.

glory had seized some one of His apostles. Hence it is said,
Then there arose a reasoning among them, which of them
should be the greatest. For to have such thoughts, belongs
to him who desires to be superior to the rest ; but I think
it improbable that all the disciples gave way to this weakness;
and therefore suppose that the Evangelist, not to seem to lay
the charge to any individual, expresses himself indefinitely,
sa} ing, that there arose a reasoning among them. Theophyl.
Now it seems that this feeling was excited by the circumstance
of their not being able to cure the demoniac. And while
they were disputing thereupon, one said. It was not owing
to my weakness, but another's, that he could not be cured ;
and so thereby was kindled a strife among them, which was the
greatest. Bede ; Or, because they saw Peter, James, and John,
taken apart to the mount, and the keys of the kingdom of heaven
promised to Peter, they were angry that these three, or
Peter, should have precedence over allj or because in the
payment of the tribute they saw Peter made equal to the
Lord, they supposed he was to be placed before the rest.
But the attentive reader will find that the question was raised
among them before the payment of the penny. For in truth
Mat. 18, Matthew relates that this took place at Capernaum; but
Mark 9 Mark says. And he came to Capernaum, and being in the
33. house, he asked them. What was it that ye disputed among
yourselves in the way? But they held their peace; for by the
way they had disputed among themselves who should be the
greatest. Cyril; But our Lord, Who knew how to save,
seeing in the hearts of the disciples the thought that had
risen up thereupon as it were a certain root of bitterness, plucks
it up by the roots before it received growth. For when
passions first begin in us, they are easily subdued ; but having
gained strength, they are with difficulty eradicated. Hence
it follows, And Jesus perceiving the thought of their heart,
Sfc. Let him who thinks Jesus to be mere man, know that
he has erred ; for the Word, although made flesh, remained
God. For it is God alone Who is able to search into the
heart and reins. But in taking a child, and placing it beside
Him, He did it for the Apostles' sake and ours. For
the disease of vain-glory feeds generally on those who
have the preeminence among other men. But a child

VER. 46 — 50. ST. LUKE. 333

has a pure mind and unspotted heart, and abides in simplicity
of thought ; he courts not honours, nor knows the limits of
each one's power, nor shuns seeming to be inferior to others,
bearing no moroseness in his mind or heart. Such the Lord
embraces and loves, and thinks them worthy to be near
Him, as those who had chosen to taste of the things which
are His; for He says, Learn ofme^for I am meek and lowly
of Jteart. Hence it follows. And he says unto them, Who-
soever shall receive a child in my name, receiveth me. As
if He were to say. Seeing that there is one and the same
reward to those that honour the saints, whether perchance such
an one be the least, or one distinguished for honours and
glory, for in him is Christ received, how vain is it to seek
to have the preeminence? Bede ; Now herein He either
teaches, that the poor of Christ are to be received by those
who wish to be greater simply for His honour, or He persuades
men that they are children in malice. Hence when He said,
Whoever shall receive that child, he adds, in my name;
that in truth they may pursue with diligence and reason for
Christ's name that form of virtue which the child observes,
with only nature for its guide. But because He also teaches
that He is received in the child, and He Himself was bom
unto us a child ; lest it should be thought that this was all
which was seen. He subjoined. And whoever shall receive
me, receiveth him that sent me ; wishing verily to be believed,
that as was the Father, such and so great was He. Ambrose ;
For he who receives the followers of Christ, receives Christ ;
and he who receives the image of God, receives God ; but
because we cannot see the image of God, it has been made
present to us by the incarnation of the Word, that the divine
nature which is above us, may be reconciled to us.

Cyril; Now He still more plainly conveys the meaning of the
preceding words, saying. For he that is least among you all, the
same shall he great ; in which He speaks of the modest man
who from honesty thinks nothing high of himself. Theophyl.
Because then our Lord had said. He who is least among you
all, the same shall he great, John feared, lest perhaps they
had done wrong in hindering a certain man by their own
power. For a prohibition does not shew the probitor to be
inferior, but to be one who thinks himself somewhat superior.

8S4 GOSPEL ACCORDING TO CHAP. IX.

Hence it is added, And John answered and said, Master ,
we saw one casting out devils in thy name, and we forbad
him. Not indeed from envy, but to distinguish the working
of miracles, for he had not received the power of working
miracles with them, nor had the Lord sent him as lie did
them ; nor did he follow Jesus in all things. Hence he adds,
because he followeth not with us.

Ambrose; For John loving much, and therefore much be-
loved, thinks that they should be excluded from the privilege
who did not practise obedience. Cyril; But we ought to
consider not so much the worker of the miracles, as the grace
which was in him, who, by the power of Christ, performed
miracles. But what if there should be both those whichbe num-
bered together with the Apostles, and those who aie crowned
with the grace of Christ; there are many diversities in Christ's

Matt gifts. But because the Saviour had given the Apostles power

' * to cast out evil spirits, they thought no one else but

themselves alone was permitted to have this privilege granted

to him, and therefore they come to enquire if it were lawful

for others also to do this.

Ambrose; Now John is not blamed, because he did this
from love, but he is taught to know the difference between
the strong and the weak. And therefore our Lord though
He rewards the stronger, yet does not exclude the weak; as .
it follows. And Jesus said unto him. Forbid him not, for
he that is not against you is for you. True, O Lord. For
both Joseph and Nicodemus, through fear Thy secret disci-
ples, when the time came, did not refuse their offices.

Lukell.But still since Thou saidst elsewhere, He that is not with me

23

w against me, and he that gathereth not with me scattereth,

explain unto us lest the two seem contrary to one another.

And it seems to me, if any one considers the Searcher of

hearts, he cannot doubt that every man's action is distinguished

Chrys. by the motive of his heart. Chrys. For in the other

41. in place when He said. He that is not with me is against me,

Matt. Ue shews the Devil and the Jews to be opposed to Him ;

but here He shews that he who in Christ's name cast

out devils, is partly on their side. Cyril; As if He said. On

the side of you who love Christ, are all they who wish to

follow those things which conduce to His glory, being crowned

with His grace.

VER. 51 — 56. ST. LUKE. ^ 3S6

Theophyl. Marvel then at the power of Christ, how His
grace works by means of the unworthy and those who are
not His disciples: as also men are sanctified through the
priests, although the priests be not holy. Ambrose; Now
why does He in this place say that they are not to be hindered,
who by the imposition of hands can subdue the unclean
spirits, when according to Matthew, He says to these, /Matt. 7,
never knew you? But we ought to perceive that there is no
difference of opinion, but that the decision is this, that not
only the official works but works of virtue are required in a
priest, and that the name of Christ is so great, that even to
the unholy it serves to give defence, but not grace. Let
no one then claim to himself the grace of cleansing a man,
because in him the power of the eternal Name has worked.
For not by thy merits, but by his own hatred, the devil is
conquered. Bede; Therefore in heretics and false catholics,
it becomes us to abhor, and forbid not the common sacraments
in which they are with us, and not against us, but the divisions
contrary to peace and truth, wherein they are against us as
following not the Lord.

5L And it came to pass, when the time was come
that he should be received up, he stedfastly set his
face to go to Jerusalem,

52. And sent messengers before his face: and they
went, and entered into a village of the Samaritans, to
make ready for him.

53. And they did not receive him, because his face
was as though he would go to Jerusalem.

54. And when his disciples James and John saw
this, they said, Lord, wilt thou that we command fire
to come down from heaven, and consume them, even
as Elias did?

55. But he turned, and rebuked them, and said.
Ye know not what manner of spirit ye are of.

56. For the Son of man is not come to destroy
men's lives, but to save them. And they went to
another village.

886 GOSPEL ACCORDING TO CHAP. IX.

Cyril ; ^Vhen the time was near at hand in which it behoved
our Lord to accomplish His life-giving Passion, and ascend
up to heaven, He determines to go up to Jerusalem, as it is
said. And it catne to pass, ^c. Tit. Bost. Because it was
necessary that the true Lamb should there be offered, where
the typical lamb was sacrificed; but it is said, he stedfastly
set his face, that is, He went not here and there traversing
the villages and towns, but kept on His way straight towards
Jerusalem. Bede; Let then the Heathen cease to mock the
Crucified, as if He were a man, who it is plain, as God, both
foresaw the time of His crucifixion, and going voluntarily to
be crucified, sought with stedfast face, that is, with resolute
and undaunted mind, tbe spot where He was to be crucified.
Cyril; And He sends messengers to make a place for Him
and His companions, who when they came to the country of
the Samaritans were not admitted, as it follows, And sent
messengers before his face: and they went, and entered into
a village qf the Samaritans, to make ready for him. And
they did not receive him. Ambrose; Mark that He was un-
willing to be received by those who He knew had not
turned to Him with a simple heart. For if He had wished.
He might have made them devout, who were undevout. But
God calls those whom He thinks worthy, and whom He wills
He makes religious. But why they did not receive Him the
Evangelist mentions, saying, Because his face was as if he
would go to Jerusalem. Theophyl. But if one understands
that they did not receive Him for this reason, because He
had determined to go to Jerusalem, an excuse is found for
them, who did not receive Him. But we must say, that in
the words of the Evangelist, And they did not receive him, is
implied that He did not go into Samaria, but afterwards as if
some one had asked Him, He explained in these words, why
they did not receive Him. And He went not to them, i. e. not
that He was unable, but that He did not wish to go there,
but rather to Jerusalem. Bede ; Or the Samaritans see that
our Lord is going to Jerusalem, and do not receive Him.

John 4 ^^^ ^^ Jews have no dealings with the Samaritans, as John

^- shews.

Cyril ; But our Lord, Who knew all things before they came
to pass, knowing that His messengers would not be received by

VER. 51 — 56. ST. LUKE. 337

the Samaritans, nevertheless commanded them lo go before
Him, because it was His practice lo make all things conduce
to the good of His disciples. Now He went up to Jemsalem
as tlie time of His suffering drew near. In order then that they
might not be offended, when they saw Him suffer, bearing
in mind that they must also endure patiently when men per-
secute them. He ordained beforehand as a kind of prelude
this refusal of the Samaritans. It was good for them also in
another way. For they were to be the teachers of the world,
going through towns and villages, to preach the doctrine
of the Gospel, meeting sometimes with men who would not
receive the sacred doctrine, allowing not that Jesus sojourned
on earth with them. He therefore taught them, that in an-
nouncing the divine doctrine, they ought to be filled with
patience and meekness, without bitterness, and wrath, and
fierce enmity against those who had done any wrong to them.
But as yet they were not so, nay, being stirred up with fervid
zeal, they wished to bring down fire from heaven upon them.
It follows. And when his disciples James and John saw ihis,
they said, Lord, wilt thou that we command fire to come down
from heaven, S^c. Ambrose ; For they knew both that when
Phineas had slain the idolaters it was counted to him for Numb.

25 8

righteousness; and that at the prayer of Elijah fire came down pg' 107
from heaven, that the injuries of the prophet might be avenged. ^^- .
Bede; For holy men who well knew that that death which 1,10.12.
detaches the soul from the body was not to be feared, still
because of their feelings who feared it, punished some sins
with death, that both the living might be struck with a whole-
some dread, and those who were punished with death might
receive harai not from death itself but from sin, which would
be increased were they to live.

Ambrose ; But let him be avenged who fears. He who
fears not, seeks not vengeance. At the same time the merits
of the Prophets are likewise shewn to have been in the
Apostles, seeing that they claim to themselves the right of
obtaining the same power of which the Prophet was thought
worthy ; and fitly do they claim that at their command fire
should come down from heaven, for they were the sons of
thunder. ^ Theo-

Tit. Bost. They thought it much juster that the Samari- phyi. in

loc.
VOL. IIL Z

838 (ioSl'LI, ACCORDIN(i TO CHAP. IX.

tans should perish for not admitting our Lord, tlian ihe
lifty soldiers who tried to thrust down Elijah. Ambkose ;
But the liord is not moved against them, that He might shew
that perfect virtue has no feeling of revenge, nor is there any
anger where there is fulness of love. For weakness must not
be thrust out, but assisted. Let indignation be far from the
religious, let the high-souled have no desire of vengeance.
Hence it follows, But he turned and rebuked tJunn, and
said, Ye knoiv not what manner of spirit ye are of. Bede ;
The Lord blames them, not for following the example of the
holy Prophet, but for their ignorance in taking vengeance
while they were yet inexperienced, perceiving that they did
not desire correction from love, but vengeance from hatred.
After that He had taught them what it was to love their
neighbour as themselves, and the Holy Ghost also had been
infused into them, there were not lacking these punishments,
though far less frequent than in the Old Testament, because
the Son of man came not to destroy men^s lives, but to
save them. As if He said, And do you therefore who are
sealed with His Spirit, imitate also His actions, now deter-
mining charitably, hereafter judging justly. Ambrose ;
For we must not always punish the offender, since mercy
sometimes does more good, leading thee to patience, the sinner
to repentance. Lastly, those Samaritans believed the sooner,
who were in this place saved from fire.

57. And it came to pass, that, as they went in the
way, a certain man said unto him. Lord, I will
follow thee whithersoever thou goest.

58. And Jesus said unto him. Foxes have holes,
and birds of the air have nests ; but the Son of man
hath not where to lay his head.

59. And he said unto another. Follow me. But
he said. Lord, suffer me first to go and bury my
father.

60. Jesus said unto him. Let the dead bury their
dead; but go thou and preach the kingdom of God.

61. And another also said. Lord, I will follow thee ;

VEB. 57 — 62. ST, LUKE. 339

but let me first go bid them farewell, which are at
home at my house.

62. And Jesus said unto him. No man, having put
his hand to the plough, and looking back, is fit for
the kingdom of God.

Cyril; Although the Almighty Lord is bountiful, He doescyril.
not grant to every one absolutely and indiscriminately """ °'^'^-
heavenly and divine gifts, but to those only who are
worthy to receive them, who free themselves and their
souls from the stains of wickedness. And this we are taught
by the force of the angelic words, And it came to pass,
that, as they went in the way, a certain man said unto him.
Lord, I will follow thee. First indeed there is much tardi-
ness implied in the manner of his coming. Tt is next shewn
that he is filled with too great presumption. For he sought
not to follow Christ simply as several others of the people,
but rather caught at the honour of the Apostleship. Whereas
Paul says, No one taketh the honour to himself but he that Heb. 5,
is called of God. AtHxVN. He dared also to match himself ^^j^^^^
with the incomprehensible power of the Saviour, saying, non occ.
/ will follow thee whithersoever thou goest; for to follow the
Saviour simply to hear His teaching is possible to human
nature, as it directs itself towards men, but it is not
possible to go with Him wherever He is ; for He is incompre-
hensible, and is not confined by place. Cyril ; In another
respect also our Lord deservedly gives him a refusal, for He
taught that to follow the Lord, a man must take up his cross,
and renounce the affection of this present life. And our Lord
finding this lacking in him does not blame him, but corrects
him.

It follows, A7id Jesus says to him^ The foxes have holes, ^-c.
Theophyl. For having seen our Lord drawing much people
to Him, he thought that he received reward from them, and
that if he followed our Lord, he might obtain money. Bede;
Therefore it is said to him, Why do you seek to follow Me
for the riches and gain of this world, when so gieat is My
poverty that I have not even a place of rest, and take shelter
under another man's roof Chrys. See how our Lord sets

z 2

840 GOSPEL ACCORDING" TO CHAP. IX.

forth by his works the poverty which he taught. For him
was no table spread, no hghts, no house, nor any sucli
thing.

Cyril ; Now under a mystical signification He applies the
name of foxes and birds of the air to the wicked and crafty
powers of evil spirits. As if He said, Since foxes and birds
of the air have their abode in thee, how shall Christ rest in

2 Cor. thee? What fellowship has light with darkness? Athan.

' * Or herein our Lord teaches the greatness of His gift, as if He
said, All created things may be confined by place, but the
Word of God has incomprehensible power. Say not then,
I will follow thee whithersoever thou goesl. But if thou

> 4x«y«. wouldest be a disciple, cast off ^ foolish things, for it is
impossible for him who remains in foolishness to become a
disciple of the Word. Ambrose ; Or, He compares foxes
to heretics, because they are indeed a wily animal, and, ever
intent upon fraud, commit their robberies by stealth. They
let nothing be safe, nothing be at rest, nothing secure, for
they hunt their prey into the very abodes of men. The
fox again, an animal full of craft, makes no hole for itself,
yet likes to lie always concealed in a hole. So the heretics,
who know not how to construct a house for themselves,
circumscribe and deceive others. This animal is never

rpjj 3 tamed, nor is it of use to man. Hence the Apostle, A heretic

10. of ter the first and second admonition reject. But the birds
of the air, which are frequently brought in to represent
spiritual wickedness, build as it were their nests in the
breasts of the wicked, and as long as deceit reigns over
the affections, the divine principle has no opportunity to
take possession. But when a man has proved his heart to
be innocent, upon him Christ leans in some measure the weight
of His greatness, for by a more abundant shedding of grace
He is planted in the breasts of good men. So then it does
not seem reasonable that we should think him faithful
and simple, who is rejected by the judgment of the Lord,
notwithstanding that he promised the service of unwearied
attendance ; but our Lord cares not for this kind of service,
but only purity of affection, nor is his attendance accepted
whose sense of duty is not proved. For the hospitality of
faith should be given with circumspection, lest while

VER. 57—62. . ST. LUKE. 341

opening the interior of our house to the unbelieving, through
our imprudent creduUty we fall a snare to the treachery of others.
Therefore that you may be aware that God despises not
attendance upon him but deceit, He who rejected the deceit-
ful man chose the innocent. For it follows. And he said unto
another, Follow me. But He says this to him, whose father
He knew to be dead. Hence it follows. But he said, Lord,
suffer me Jirst to go and burp my father. Bede; He did
not refuse the discipleship, but his wish was, having fulfilled
the filial duty of burying his father, to follow Christ more
freely.

Ambrose ; But the Lord calls those upon whom He has
compassion. Hence it follows. And Jesus said. Let the
dead bury their dead. Since we have received as a religious
duty the burial of the human body, how is it thus that the
burial even of a father's dead body is forbidden, unless you are
to understand that human things are to be postponed to
divine ? It is a good employment, but the hindrance is
greater, for he who divides his pursuits, draws down his
affections; he who divides his care, delays his advances.
We must first set about the things which are most important.
For the Apostles also, that they might not be occupied in the
office of distributing alms, ordained ministers for the poor.
Chrys. But what more necessary than the burial of his Chrys.
father, what more easy, seeing that there would not be much 27. in
time given to it ? We are then hereby taught that it becomes ^^"•
us not to spend even the slightest portion of our time in vain,
although we have a thousand things to compel us, nay
to prefer spiritual things to even our greatest necessities.
For the devil watchfully presses close upon us, wishing to
find any opening, and if he causes a slight negligence, he
ends in producing a great weakness. Ambrose ; The per-
formance of a father's burial is not then prohibited, but
the observance of religious duty is preferred to the ties
of relationship. The one is left to those in like condition,
the other is commanded to those who are left. But how can
the dead bury the dead .'' unless you here understand a two-
fold death, one a natural death, the other the death of sin. Rom. 9,
There is also a third death, by which we die unto sin, live *
unto God.

342 GOSPEL ACCORDING TO CHAP. IX.

Chrys. Chkys. By thus saying, their dead, he shews that this
' ""P- man's father was not his dead, for 1 suppose that the
deceased was of the number of the unbelieving. Ambuose ;
Or because the throat of the ungodly is an open sepulchre,
their memory is ordered to be forgotten whose services die
together with their bodies. Nor is the son recalled from his
duty to his father, but the faithful is separated from the
communion of the unbelieving ; thei'e is no prohibition of
duty, but a mystery of religion, that is, that we should have
no fellowship with the dead Gentiles. Cyril; Or else, his
father was borne down with years, and he thought he was
doing an honourable act in proposing to pay the kind offices
Exod. which were due to him, according to Exodus, Honour thy
20, 12. j-fffj^gj. gjid ijfy mother. Hence when calling him to the ministry
of the Gospel, our Lord said. Follow me, he sought for a time
of respite, which should suffice for the support of his decrepit
father, saying, Permit me first to go and bury my father ^
not that he asked to bury his deceased father, for Christ
would not have hindered the wish to do this, but he said,
Bury, that is, support in old age even till death. But the
Lord said to him, Let the dead bury their dead. For there
were other attendants also bound by the same tie of relation-
ship, but as I consider dead, because they had not yet
believed Christ. Learn from this, that our duty to God is to
be preferred to our love for our parents, to whom we shew
reverence, because through them have we been born. But the
God of all, when as yet we were not, brought us into being,
our parents were made the ministers of our introduction.
Aug. de Aug. Our Lord spoke this to the man to whom He had said,
\\]^c^3 Follow me. But another disciple put himself forward, to
whom no one had spoken any thing, saying, / will follow
thee, O Lord; but let me first go and bid them farewell who
are at home, lest perchance they look for me as they arc wont.
Cyril; Now this promise is worthy of our admiration and
full of all praise, but to bid farewell to those who are at
home, to get leave from them, shews that he was still some-
how divided from the Lord, in that he had not yet resolved
to make this venture with his whole heart. For to wish to
consult relations who would not agree to his proposal be-
tokens one somewhat wavering. Wherefore our Lord con-

VER. 57 — 62. ST. LUKE. 343

demns this, saying, No man, having put his hand to the
plough, and looking back, is Jit for the kingdom qf God.
He puts his hand to the plough who is ambitious to follow,
yet looks back again who seeks an excuse for delay in
returning home, and consulting with his friends. Aug. As if Aug.
he said to him, The East calls thee, and thou turnest to the ^qq '
West. Bede : To put one's hand to the plough, is also, (as
it were by a certain shai-p instrument,) by the wood and iron
of our Lord's passion, to wear away the hardness of our
heart, and to open it to bring forth the fruits of good works.
But if any one, having begun to exercise this, delights to look
back with Lot's wife to the things which he had left, he is
deprived of the gift of the kingdom to come. Greek Ex. Nilus
For the frequent looking upon the things which we have °^*''
forsaken, through the force of habit draws us back to our
past way of life. For practice has gi'eat power to retain to
itself. Is not habit generated of use, and nature of habit ?
But to get rid of or change nature is difficult; for although
when compelled it for a while turns aside, it very rapidly
returns to itself.

Bede; But if the disciple about to follow our Lord is
reproved for wishing even to bid farewell at home, what will
be done to such as for no advantage-sake frequently visit the
houses of those whom they have left in the world ?

CHAP. X.

1. After these things the Lord appointed other
seventy also, and sent them two and two before his
face into every city and phice, whither he himself
would come.

2. Therefore said he unto them. The harvest truly
is great, hut the labourers are few: pray ye therefore
the Lord of the harvest, that he would send forth
labourers into his harvest.

Cyril; God had made known by the Prophets that the
preaching of the Gospel of salvation was to embrace not only
Israel, but also the Gentile nations; and therefore after the
^"^g- twelve Apostles, there were other seventy-two also appointed
ginta by Christ, as it is said, After these things the Lord ap-
duos. pointed other seventy-tito also. Bede ; Rightly are seventy-
two sent, for to so many nations of the world was the Gospel
to be preached, that as at first twelve were appointed because
of the twelve tribes of Israel, so, these also were ordained
as teachers for the instruction of the foreign nations.
Aug. de Aug. As also in twenty-four hours the whole world moves
Ev. l.ii. round and receives light, so the mystery of enlightening the
q. 14. w^orld by the Gospel of the Trinity, is hinted at in the seventy-
two disciples. For three times twenty-four makes seventy-
two. Now as no one doubts that the twelve Apostles fore-
shadowed the order of Bishops, so also we must know that
these seventy-two represented the presbytery, (that is, the
second order of priests.) Nevertheless, in the earliest times
of the Church, as the Apostolical writings bear witness, both
were called presbyters, both also called bishops, the former

VER. 1, 2. GOSPEL ACCORDING TO ST. LUKE. 345

of these sigiiit'ying " ripeness of wisdom," the latter, "dili-
gence in the pastoral care." Cyril; An outline of this ordi-
nance also was set forth in the words of Moses, who at the
command of God chose out seventy, upon whom God poured
out His Spirit. In the book of Numbers also it was written Numb.

... 33 9

of the children of Israel, that they came to Elim, which is '
by interpretation " ascent," and there were there twelve
fountains of water, and seventy palm trees. For when we
fly to spiritual refreshment, we shall find twelve fountains,
namely, the holy Apostles, from whom we imbibe the know-
ledge of salvation as from the well-springs of the Saviour; and
seventy palms, that is, those who were now appointed by }^^^' ^2,
Christ. For the palm is a tree of sound core, striking deep
root and fruitful, always growing by the water side, yet at the
same time putting forth its leaves upvvards.

It follows, And he sent them two and two. Greg. He ^""^e^-

, Hoir.

sends the disciples to preach two and two, because there are 7. n
two command? of charity, the love of God, and love of our*'^*
neighbour; (and charity cannot exist without at least two;)
thereby silently suggesting to us, that he who has not love to
another, ought not to undertake the office of preaching.
Origen ; Likewise also the twelve were reckoned by two and
two, as Matthew shews in his enumeration of them. For that Matt.
two should be joined in sendee, seems from the word of God to ^l^^\^^
be an ancient custom. For God led Israel out of Egypt by j3) ^4.
the hands of Moses and Aaron. Joshua and Caleb also, united Prov.i8,
together, appeased the people who had been provoked by the ^•
twelve spies. Hence it is said, A brother assisted by a
brother is as a fortified city.

Basil; At the same time it is implied by this, that if any
are equal in spiritual gifts, they should not suffer a fondness
for their own opinion to get the better of them. Greg, It is Greg,
rightly added, before his face into every city and place ^^ "'"^'
whither he himself would come. For the Lord follows His
preachers, since the preaching comes first, and then the
Lord enters into the tabernacle of our heart; seeing that
through the words of exhortation going before, truth is re-
ceived into the mind. Hence Esaias says to the preachers,
Prepare ye the way of the Lord, make straight a highway for isa. 40,
our God. Theophyl. The Lord had appointed the disciples^*

346 GOSPEL ACCOR[)IN(i TO CHAl*. X.

for the sake of the multitude, who were in want of teachers.
For as our corn fields require many reapers, so the innume-
rable company of those who are to believe need many teachers,
as it follows. The harvest truly is great. Chrys. But how
does He give the name of harvest to a work only just now at
its beginning? the plough not yet put down, nor the furrows
turned, He yet speaks of han'ests, for His disciples might waver
and say, How can we so small a number convert the whole world,
how can foolish men reform the wise, naked men those that are
armed, subjects their rulers? Lest they should be disturbed
then by such thoughts, He calls the Gospel a harvest; as if He
says, All things are ready, I send you to a gathering of fruits
already prepared. Ye can sow and reap the same day.
As then the husbandman goes out to harvest rejoicing, much
more also and with greater cheerfulness must you go out
into the world. For this is the true han^est, which
^'reg. shews the fields all prepared for you. Greg. But not
without deep sorrow can we add, hut the labourers are
few. For although there are who would hear good things,
they are wanting who should spread them. Behold the
world is full of priests, but seldom is there found a labourer
in God's harvest, because we undertake indeed the priestly
office, but we perform not its works. Bede ; Now as the
great harvest is this whole multitude of believers, so the few
labourers are the Apostles, and their followers who are sent
to this harvest.
Cyril. Cyril ; As the large fields require many reapers, so also
°°jj^°'do the multitude of believers in Christ. Hence He adds,
Bost. Pray ye therefore the Lord of the harvest, that he would
send forth labourers into his harvest. Now mark that when
He said. Pray ye therefore the Lord of the harvest, that
he would send forth labourers into the harvest, He after-
wards Himself performed it. He then is the Lord of the
harvest, and by Him, and together with Him, God the Father
Chrys. rulcs over all. Chrys. But he afterwards increased them
sa^Tn greatly, not by adding to their number, but awarding to them
Matt, power. He implies that it is a great gift to send la-
bourers into the divine harvest, by His saying that the Lord of
Greg, the harvest must be prayed to upon this accoimt. Greg.
iibi sup. Hereby also the people must be induced to pray for

VEK. 3, 4. ST. LUKE. 347

their pastors, that tliey may be able to work what is good for
them, and that their tongue grow not lifeless in exhortation.
For often for their own wickedness their tongue is tied. But
often for the fault of the people it comes to pass that the
word of preaching is withdrawn from their rulers.

3. Go your ways : behold, I send you forth as
lambs among wolves.

4. Carry neither purse, nor scrip, nor shoes : and
salute no man by the way.

Cyril; Luke next relates, that the seventy disciples ob-
tained for themselves from Christ apostolical learning, lowli-
ness, innocency, justice, and to prefer no worldly things to
holy preachings, but to aspire to such fortitude of mind as to
be afraid of no terrors, not even death itself He adds
therefore, Go. Chrys. For their comfort amid every dan- Chrys.
ger was the power of Him who sent them. And therefore ^°™jj
saith He, Behold, I send you ; as if he said, This will xMatt.
suffice for your consolation, this will be enough to make you
hope, instead of fearing the coming evils which He signifies,
adding, as lambs among wolves.

Isidore: Denoting the simplicity and innocence in Hislsid.
disciples. For those who wore riotous, and by their enor- 1. i. ep.'
mities did despite to their nature, He calls not lambs, but*^^'
goats.

Ambrose; Now these animals are at variance among them-
selves, so that the one is devoured by the other, the lambs
by the wolves; but the good Shepherd has no fear of wolves
for His flock. And therefore the disciples are appointed not
to make prey, but to impart grace. For the watchfulness
of the good Shepherd causes the wolves to attempt nothing
against the lambs ; He sends them as lambs amid wolves
that that prophecy might be fulfilled, The wolf and the^^^^^
lamb shall feed together. Chrys. For this was a clear ChVys.
announcement of glorious triumph, that the disciples of.jf°|"'
Christ, when suiTounded by their enemies as lambs among Matt,
wolves, should still convert them. Bede ; Or He especially
gives the name of wolves to the Scribes and Pharisees, who

348 GOSPEL ACCORDING TO CHAP. X.

are the Jewish clergy. Ambrose ; Or the heretics are com-
pared to wolves. For wolves are beasts who lay in wait near
the sheep folds, and prowl about the shepherds' cottages.
They dare not enter the abodes of men, they pry out sleeping
dogs, absent or slothful shepherds ; they seize the sheep by
the throat, that they may quickly strangle them ; ravenous
beasts, with bodies so stiff that they cannot easily turn themselves,
but are carried along by their own impetus, and so are often
deceived. If they are the first to see a man, it is said, they by
a certain natural impulse, tear out his voice; but if a man first
sees them, they quake with feai". In like manner the heretics
lurk about Christ's sheep folds, howl near the cottages at night
time. For night is the time for the ti'eacherous who obscure
the light of Christ with the mists of false interpretation.
The inns of Christ, however, they dare not enter, and therefore
are not healed, as he was in an inn who fell among thieves.
They look out for the shepherds' absence, for they can
not attack the sheep when the shepherds are by. Owing also
to the inflexibility of a hard and obstinate mind, they seldom
if ever turn from their error, while Christ the true interpreter
of Scripture mocks them, so that they vent forth their violence
in vain, and are not able to hurt ; and if they overtake any one
by the subtle trickery oftheir disputations, they make him dumb.
For he is dumb who confesses not the word of God with the glory
which belongs to it. Beware then lest the heretic deprive you
of your voice, and lest you detect him not first. For he is creep-
ing on while his treachery is disguised. But if you have
discovered his unholy desires, you can not fear the loss of
a holy voice. They attack the throat, they wound the vitals
while they seek the soul. If also you hear any one called a
priest, and you know his robberies, outwardly he is a
sheep, inwardly a wolf, who is longing to gratify his rage with
the insatiable cruelty of human murder.
Greg. Greg. For many when they receive the right of rule, are
]7°^£y vehement in persecuting their subjects, and manifesting the
terrors of their power. And since they have no bowels of
mercy, their desire is to seem to be masters, forgetting alto-
gether that they are fathers, changing an occasion for humi-
lity, into an exaltation of power. We must on the other hand
consider, that as lambs are sent among wolves because they

VER. 3, 4. ST. LUKE. 349

preserve the feeling of innocence, so we slionUl make no malici-
ous attacks. For he who undertakes the office of preacher
ought not to bring evils upon others, but to endure them ;
who although at times an upright zeal demands that he
should deal harshly with his subjects, should still inwardly in
his heart love with a fatherly feeling those whom outwardly
he visits with censure. And that ruler gives a good example
of this, who never submits the neck of his soul to the yoke
of earthly desire. Hence it is added, Carry neither purse nor
scrip. Greg. Naz. The sum of which is, that men ought to ^''^g-

Urat. 2.
be SO virtuous that the Gospel should make no less progress

through their way of life than their preaching. Greg. For the g^^eg.
preacher (of the Gospel) ought to have such trust in God,i7.inET.
that although he has provided not for the expenses of this pre-
sent life, he should still be most certainly convinced that these
will not fail him ; lest while his mind is engaged in His tem-
poral things, he should be less careful for the spiritual things
of others.

Cyril; Thus He had already commanded them to have
no care for these persons, when He said, 1 send you as lambs
among wolves. And He also forbade all care about what is
external to the body, by saying. Take neither purse nor scrip.
Nor did He allow men to take with them any of those things
which were not attached to the body. Hence He adds. Nor
shoes. He not only forbade them to take purse and scrip,
but He did not allow them to receive any distraction in their
work, such as interruption by greetings on their way. Hence
He adds, Salute no one by the way. Which had long ago
been said by Elisha. As if He sedd, Proceed straight on to 2 Kings
your work without exchanging blessings with others. For '
it is a loss to waste the time which is fitter for preaching, in
unnecessary things. Ambrose ; Our Lord did not then forbid
these things because the exercise of benevolence was dis-
pleasing to Him, but because the motive of following after
devotedness was more pleasing. Greg. Naz. The Lord Greg,
gave them these commands also for the glory of the word," ^^^'
lest it should seem that enticements could more prevail over
them. He wished them also not to be anxious to speak to
others.

Greg. If any one would have these words taken also Greg.

ubi sup.

350 GOSPEL ACCORDING TO CHAP. X.

allegorically, the money shut up in a purse is the hidden
wisdom. He then who has the word of wisdom, and neglects
to employ it for his neighbour, is like one who keeps his
money tied up in his purse. But by the scrip is meant the
troubles of the world, by the shoes (made of the skins of
dead animals) are signified the examples of dead works.
He then who undertakes the office of preacher ought not to
bear the burden of business, lest while this presses down
his neck he should not rise to the preaching of heavenly things;
nor ought he to behold the example of foolish Avorks, lest he
think to shield his own works as by dead skins, that is, lest
because he observes that others have done these things, he
imagine that he also is at liberty to do the same. Ambrose;
Om* Lord also would have nothing human in us. For Moses
is bid to loose off the human and earthly shoe when he was
Exod.3, sent to deliver the people. But if any one is perplexed
Exod ^^y ^^ Egypt we are ordered to eat the lamb with shoes
12, 11. on, but the Apostles are appointed to preach the Gospel
without shoes : he must consider, that one in Egypt ought
still to beware of the serpent's bite, for there were many
poisonous creatures in Egypt. And he who celebrates the
Passover in figure may be exposed to the wound, but the
minister of truth fears no poison.
Greg. Greg. Now every one who salutes on the way does so
" ^ '^"P'from the accident of the journey, not for the sake of wishing
health. He then who not from love of a heavenly country,
but from seeking reward, preaches salvation to his hearers,
does as it were salute on the journey, since accidentally,
not from any fixed intention, he desires the salvation of his
hearers.

5. And into whatever house ye enter, first say.
Peace be to this house.

6. And if the son of peace be there, your peace
shall rest upon it : if not, it shall turn to you again.

7. And in the same house remain, eating and
drinking such things as they give ; for the labourer
is worthy of his hire. Go not from house to house.

VEH. 5 — 12. ST. LUKE. 351

8. And into whatsoever city ye enter, and they
receive you, eat such things as are set before you :

9. And heal the sick that are therein, and say
unto them. The kingdom of God is come nigh unto
you.

10. But into whatsoever city ye enter, and they
receive you not, go your ways out into the streets of
the same, and say,

11. Even the very dust of your city, which cleaveth
on us, we do wipe off against you : notwithstanding
be ye sure of this, that the kingdom of God is come
nigh unto you.

12. But I say unto you, that it shall be more
tolerable in that day for Sodom, than for that city.

Chrys. Peace is the mother of all good things, without it Chrys.
all other things are vain. Our Lord therefore commanded His g- j^'
disciples on entering a house first to pronounce peace as a Matt,
sign of good things, saying, Into whatever house ye enter,
first say. Peace he to this house. Ambrose ; That in truth
we should convey the message of peace, and that our very
first entrance be attended with the blessing of peace. Chrys, Chrys.
And hence he who presides in the Church gives it, saying, 32. jq
Peace unto all. Now holy men ask for peace, not only that^'^'*-
which dweUs among men in mutual intercourse, but that which cont.
belongs to ourselves. For oftentimes we wage war in our ^'
hearts, and are disturbed even when no one troubles us; bad
desires also frequently rise up against us. Tit. Bos. But it is
said, Peace he to this house, that is, to them that dwell in the
house. As if he says, I speak unto all, both the greater and
the less, yet should not your salutation be addressed to them
that are unworthy of it. Hence it is added, And if the son
of peace be there, your peace shall rest upon it. As if lie
says. You indeed shall utter the word, but the blessing of
peace shall be applied wherever I shall deem men worthy of it.
But if any one is not worthy, ye are not mocked, the grace

352 GOSPEL ACCORDING TO CHAP. X.

of your word has not perisliod, but is returned unto you.
And this is what is added, But if nol, it shall reitirn unto
Greg, y^'^ again. Greg. For the peace which is offered by the
Horn, mouth of the preacher shall either rest on the house, if there
Ev. be any one in it predestined to life, who follows the
heavenly word which he hears ; or if no one be willing
indeed to hear, the preacher himself shall not be without
fruit, for the peace returns to him, while the Lord gives him
the recompense of reward for the labour of his work. But if
our peace is received, it is meet that we should obtain earthly
supplies from those to whom we offer the rewards of a
heavenly country. Hence it follows : And in the same house
remain, eating and drinking such things as they give.
Mark, that He who forbade them to carry purse and scrip,
allows them to be an expense to others, and to receive suste-
Chrys. nance from preaching. Chrys. But lest any one should say,
ubi sup. J ^j^ spending my own property in preparing a table for
strangers, He first makes them offer the gift of peace, to which
nothing is equal, that you may know that you receive greater
things than you give. Tit. Bost. Or else ; Since you are
not appointed judges as to who are worthy and who are
unworthy, eat and drink what things they offer to you.
But leave to me the trial of those who receive you, unless
you happen also to know that the son of peace is not there,
for perhaps in that case you ought to depart.

Theophyl. See then how He taught His disciples to beg,
and wished them to receive their nourishment as a reward.
For it is added. For the labourer is worthy of his hire.
^"■.■"g- Greg. For now the very food which supports him is part of
the wages of the labourer, as in this life the hire commences
with the labour of preaching, which in the next is com-
pleted with the sight of truth. And here we must con-
sider that two rewards are due to one work of ours, one on the
journey, which supports us in labour, the other in our coimtry,
which recompenses us at the resurrection. Therefore the
reward which we receive now ought so to work in us, that we
the more vigorously strive to gain the succeeding reward.
Every tnie preacher then ought not so to preach, that he may
receive a reward at the present time, but so to receive a reward

VER. 5 — 12. ST. LUKK. 353

that he may have strength to preach. For whoever so
preaches that here he may receive the reward of praise, or
riches, deprives himself of an eternal reward.

Ambrose; Another virtue is added, that we should not go
about easily, changing from house to house. For it follows,
Go not from house to house; that is, that we should pre-
serve a consistency in our love towards our hosts, nor lightly
loose any bond of friendship.

Bedk; Now having described the reception from different
houses, he teaches them what they ought to do in the cities ;
namely, to have intercourse with the good in all, but to keep
from the society of the wicked in every thing; as it follows,
But into whatsoever city ye enter, and they receive you, eat
such things as are set before you. Theophyl. Although
they be few and poor, ask for nothing more; He also tells
them to work miracles, and their word shall draw men to their
preaching. Hence he adds. And heal the sick that are
therein, and say to them, The kingdom of God is come nigh
unto you. For if you first heal and then teach, the word
will prosper, and men believe that the kingdom of God
is come nigh. For they would not be cured unless by
the working of some divine power. But also when they
are healed in their soul, the kingdom of God comes nigh
unto them, for it is far off from him over whom sin has the
dominion. Chrys. Now mark the excellence of the Apostles, chrys.
They are bid to utter nothing relating to sensible things, such |1°™*
as Moses and the Prophets spoke of, namely, earthly goods. Matt.
but certain new and marvellous things, namely, the kingdom
of God. Max. Which it is said is come nigh, not to shew the ^*'^-
shortness of time, for the kingdom of God cometh not with Theol.
observation, but to mark the disposition of men towards the ^^^*
kingdom of God, which is indeed potentially in all believers,
but actually in those who reject the life of the body, and
choose only the spiritual life ; who are able to say, Now I live. Gal. 2,
yet not I, but Christ lireth in me. ^^•

Ambrose; He next teaches them to shake off the dust
from their feet when the men of a city have refused to en-
tertain them, saying. Into whatsoever city ye enter, and
they receive you not, shake off the dtist. Bede; Either as a
testimony to the earthly toil which they had in vain under-

VOL. III. 2 A

354 GOSPEL ACCORDING TO CHAP. X

gone for them, or to shew that so far fi'om seeking any thing
earthly from them, they suffer not even the dust from their
land to cleave to them. Or by the feet is meant the very
labour and walking to and fro of preaching; but the dust with
which they are sprinkled is the lightness of worldly thoughts,
from which even the greatest teachers cannot be free. Those
then who have despised the teaching, turn the labours and
dangers of the teachers into a testimony of their condemn-
ation. Origen; By wiping off the dust of their feet against
them, they in some sort say. The dust of your sins shall de-
servedly come upon you. And mark that the cities which
receive not the Apostles and sound doctrine have streets,

Matt. 7, according to Matthew, Broad is the way which leadeih
to destruction. Theophyl. And as they who receive the
Apostles are said to have the kingdom of God come nigh unto
them as a blessing, so those who do not receive them are
said to have it nigh unto them as a curse. Hence He adds,
Notwithstanding y he ye sure of this, that the kingdom of God
is come nigh unto you, as the coming of a king is to some for
punishment, but to some for honour. Hence it is added re-
specting their punishment. But I say unto you, It shall be
more tolerable for Sodom, ^c. Euseb. For in the city of

Gen. 19. Sodom Angels were not without entertainment, but Lot was
found worthy to receive them into his house. If then at the
coming of the disciples into a city there shall not be found
one to receive them, will not that city be worse than Sodom?
These words persuaded them to attempt boldly the rule
of poverty. For there could not be a city or village without
some inhabitants acceptable to God. For Sodom could not
exist without a Lot found in it, at whose departure the whole
was suddenly destroyed. Bede; The men of Sodom,
although they were hospitable in the midst of all their wicked-
ness of soul and body, yet were there no such guests found
among them as the Apostles. Lot indeed was righteous
both in seeing and hearing, yet he is not said to have taught
or worked miracles.

13. Woe unto thee, Chorazin! woe unto thee,
Bethsaida! for if the mighty works had been done
in Tyre and Sidon, which have been done in you.

VER. 13 — 16. ST. LUKE. 355

they had a great while ago repented, sitting in sack-
cloth and ashes.

14. But it shall be more tolerable for Tyre and
Sidon at the judgment, than for you.

15. And thou, Capernaum, which art exalted to
heaven, shalt be thrust down to hell.

16. He that heareth you heareth me; and he that
despiseth you despiseth me; and he that despiseth
me despiseth him that sent me.

Ambrose ; Our Lord warns us that they will meet with a
heavier punishment who have refused to follow the Gospel
than those who have chosen to break the law; saying, JVoe
unto thee,Chorazin! woe unto thee,Bel]tsaida! Bede; Chora-
zin, Bethsaida, and Capernaum, Tiberias also which John
mentions, are cities of Galilee situated on the shore of the
lake of Gennesaret, which is called by the Evangelists the sea
of Galilee or Tiberias. Our Lord thus mourns over these
cities which after such great miracles and wonders repented
not, and are worse than the Gentiles who break through the
law of nature only^ seeing that after despising the written
law, they feared not to despise also the Son of God and His
glory. Hence it follows. For if the mighty works had been
done in Tyre and Sidon which have been done in you^ they
had a great while ago repented sitting in sackcloth and ashes,
SfC. By sackcloth, which is woven together from the hairs of
goats, he signifies a sharp remembrance of previous sin. But
by ashes, he hints at the consideration of death, by which we
are reduced to dust. Again, by the sitting down, he implies
the lowliness of our conscience. Now we have seen in this
day the word of the Saviour fulfilled, since Chorazin and
Bethsaida, though our Lord was present among them, believed
not, and Tyre and Sidon were friendly both to David and i King^^
Solomon, and aftei-wards believed in the disciples of Christ who ^'
preached the Gospel there.

Chrys. Oiu: Lord mourns over these cities for our example, Chrya.
because shedding tears and bitter lamentations over those I^"™*
who are insensible to grief, is no slight antidote, lending Matt.

2 A 2

356 GOSPEL ACCORDING TO CHAP. X.

both to the correction of the insensible, and to tlie remedy
and consolation of those who mourn over them. Again, He
draws them over to what is good, not only by lament-
ing over them, but also by alarming them. Hence it follows.
But it shall be more tolerable for Tyre and Sidon, ^c. This
we ought also to listen to. For not upon them alone, but
upon us also, He hath passed sentence, if we receive not the
guests who come to us, since He commanded them to shake
off the very dust from their feet. And in another place : Now
when our Lord had done many mighty works in Capernaum,
and had Himself dwelt there, it seemed to be exalted above
the other cities, but through unbelief fell to destruction.
Hence it follows. And thou, Capernaum, which art exalted to
heaven, shall be thrust down to hell; that, in fact, the
judgment might be in proportion to the honour. Bede;
This sentence admits of two meanings : Either for this reason
shalt thou be thrust down into hell, because thou proudly
resisted My preaching; that in truth she might be un-
derstood to have raised herself up to heaven by her pride. Or,
because thou art exalted to heaven by My dwelling in thee,
and by My miracles, shalt thou be beaten with more stripes,
since even these thou refusedst to believe. And that no one
should suppose that this interpretation applied only either to
the cities or the persons who, seeing our Lord in the flesh
despised Him, and not to all also who now despise the words
of the Gospel, He proceeds to add these words, He that
heareth you, heareth me. Cyril; Whereby He teaches,
that whatever is said by the holy Apostles must be received,
since he who heareth them heareth Christ, and an inevitable
punishment therefore hangs over heretics who neglect the
words of the Apostles ; for it follows, and he who de-
spises you despises me. Bede; That is, that every one in-
deed on hearing or despising the preaching of the Gospel
might learn that he is not despising or hearing the mere
individual preacher, but our Lord and Saviour, nay the
Father Himself; for it follows, And he that despiselh me,
despiseih him that sent me. For the Master is heard in His
•Aag- disciple, the Father honoured in His Son. Aug. But if the
102. word of God reaches to us also, and appoints us in the
Apostles place, beware of despising us, lest that reach unto

VER. 17 — 20. ST. LUKE. 357

Him which you have done uDto us. Bede; It may also be
understood as follows, He who despiseth you, deapiseth me,
that is, he who shews not mercy to one of the least of My
brethren, neither shews it to Me. But he who despiseth w?e,Matt.
(refusing to believe on the Son of God,) despiseth him that '
sent me. For I and mil Father are one. Tit. Bost. But Johnio,

... 30

at the same time He herein consoles His disciples, as if
He said, Say not why are we about to suffer reproach. Let
your speech be with moderation. I give you grace, upon Me
your reproaches fall.

17. And the seventy returned again with joy, say-
ing. Lord, even the devils are subject unto us through
thy name.

18. And he said unto them, I beheld Satan as
lightning fall from heaven.

19. Behold, I give unto you power to tread on ser-
pents and scorpions, and over all the power of the
enemy : and nothing shall by any means hurt you.

20. Notwithstanding in this rejoice not, that the
spirits are subject unto you ; but rather rejoice,
because your names are written in heaven.

Cyril; It was said above that our Lord sent forth His dis-
ciples sealed with the grace of the Holy Spirit, and that being
made ministers of preaching, they received power over the
unclean spirits. But now when they returned, they confess
the power of Him who honoured them, as it is said, And the
seventy returned again with joy, saying, Lord, even the devils
are subject unto us, Sfc. They seemed indeed to rejoice rather
that they were made workers of miracles, than that they had
become ministers of preaching. But they had better have
rejoiced in those whom they had taken, as St. Paul says to
them that were called by him, My joy and my croicn. Phii, 4,

Greg. Now our Lord, in a i-emarkable manner, in order to I*
put down high thoughts in the hearts of His disciples, 23. Mor.
Himself related the account of the fall which the teacher of*'' '
pride suffered ; that they might learn by the example of the

358 GOSPEL ACCORDING TO CHAP. X.

author of pride, what they would have to dread from the sin

of pride. Hence it follows, / beheld Satan as lightning

Basil, fall from heaven. Basil ; He is called Satan, because he is an

Quod enemy to God, (for this the Hebrew word signifies,) but he

Deus Is called the Devil, because he assists us in doing evil, and is
»<»a est . . , . , . ' .

anctor an accuser. His nature is incor^joreal, his abode m the air.

"'*''• Bf.de ; He says not, ' I see now,' but referring to past time,

/ sair, when he fell. But by the words as lightning, He
signifies either a fall headlong from the high places to the

2 Cor. lowest, or that now cast down, he transforms himself into an

' ' angel of light. Tit. Bost. Now He says that He saw it, as

being Judge, for He knew the sufferings of the spirits.

Or He says, as lightning, because by nature Satan shone as

lightning, but became darkness through his affections, since

Basil, what God made good he changed in himself to evil. Basil ;

Emiom. ^^^ ^^ heavenly Powers are not naturally holy, but accord-

1. 3. ing to the analogy of divine love they receive their measure
of sanctification. And as iron placed in the fire does not
cease to be iron, though by the violent application of the flame,
both in effect and appearance, it passes into fire ; so also the
Powers on high, from their participation in that which is natu-
rally holy, have a holiness implanted in them. For Satan had
not fallen, if by nature he had been unsusceptible of evil.

Cyril; Or else, / saw Satan as lightning fall from heaveuy
that is, from the highest power to the lowest impotence.
For before the coming of our Saviour, he had subdued the
world to him, and was worshipped by all men. But when
the only -begotten Word of God came down from heaven, he
fell as lightning, seeing that he is trodden underfoot by those
who worship Christ. As it follows. And, behold, I give unto
you power to tread upon serpents, Sfc.

Tit. Bost. Serpents indeed at one time under a figure
were made to bite the Jews, and kill them because of
their unbelief But there came One who should destroy those

Numb, serj^enls ; even the Brazen Serpent, the Crucified, so that if

^^' ^' any one should look on Him believing, he might be healed from
his wounds and saved. Chrys. Then lest we should suppose
this was spoken of beasts. He added. And over all the power qf
the enemy. Bede ; That is, I give you the power of casting out
every kind of unclean spirit, from the bodies possessed. And as

VER. 17 — 20. ST. LUKB. 359

far as regards themselves, He adds, And nothing shall hurt you.
Although it might also be taken literally. For Paul when -A^cto 28,
attacked by a viper suffered no injury. John having drunk
poison is not harmed by it*. But I think there is this
difference between serpents who bite with the teeth, and
scorpions who sting with the tail, that the serpents signify men
'^r spirits raging openly, scorpions signify them plotting in
secret. Or serpents are those which cast the poison of evil
persuasion upon virtues just beginning, scorpions which go
about to corrupt at last virtues which have been brought
to perfection. Theophyl. Or serpents are those which
visibly hurt, as the evil spirit of adultery and murder. But
those are called scorpions which invisibly injure, as in the
sins of the spirit. Greg. Nyss. For pleasure is called in Greg.
Scripture a serpent, which by nature is such that if its head c^nt!
has reached a wall so as to press upon it, it drags its whole
body after it. So nature has given man the habitation which was
necessary for him. But by means of this necessity, pleasure as-
saults the heart, and perverts it to the indulgence of immoderate
ornament; in addition to this it brings in its train covetousness,
which is followed by lust, that is, the last member or
tail of the beast. But as it is not possible to draw back the
serpent by its tail, so to remove pleasure we must not begin
with the last, unless one has closed the first entrance to evil.

Athan. But now through the power of Christ boys Athan.

Orst" in.

make a mock at pleasure, which formerly led away the aged, Pagg". gt
and virgins stedfastly trample upon the desires of serpentine £^"°! .
pleasure. Some also tread upon the very sting of the scor-
pion, that is, of the devil, namely death, and fearing not de-
struction, become witnesses of the word. But many giving up
earthly things walk with a free step in heaven, dreading not
the prince of the air.

Tit. Bost. But because the joy with which He saw
them rejoice savoured of vain-glory, for they rejoiced that
they were as it were exalted, and were a terror to men
and evil spirits, our Lord therefore adds, Notvnthstanding
in this rejoice not, that the spirits are subject unto you, ^c.
Bede; They are forbidden to rejoice in the subjection of
the spiiits to God, since they were flesh; for to cast

» See Isidore de Vit. et Morte Sanct. §. 73.

360 GOSPEL ACCORDING TO CHAP. X.

out spirits and to exercise other powers is sometimes

not on account of liis merit who works, but is wrought through

the invocation of Christ's name to the condenmation of those

who mock it, or to the advantage of those who see and hear.

Cyril; Why, O Lord, dost not Thou permit men to rejoice in

Ps. 89, the honours which are conferred by Thee, since it is written, In

^^' thy name shall they rejoice all the dny? But the Lord raises

them up by greater joys. Hence He adds, Bui rejoice that

your names are written in heaven. Bede ; As if he said, It

becomes you to rejoice not in the putting down of the evil

spirits, but in your own exaltation. But it would be well for

us to understand, that whether a man has done heavenly or

earthly works, he is thereby, as if marked down by letter, for

ever fixed in the memory of God. Theophyl. For the names

of the saints are written in the book of life not in ink, but in

the memory and grace of God. And the devil indeed fell from

above; but men being below have their names inscribed

BasiL in above in heaven. Basil ; There are some who are written

ilT V" i"f^66fl "ot in life, but according to Jeremiah in the earth, that

IS. in this way there might be a kind of double enrolment, of

the one indeed to life, but of the other to destruction.

Pa. 69, But since it is said. Let them be blotted out of the book qf

^^' the living, this is spoken of those who were thought worthy to

be written in the book of God. And in this way a name is

said to be put down in writing or blotted out, when we turn

aside from virtue to sin, or the contrary.

21. In that hour Jesus rejoiced in spirit, and said,
I thank thee, O Father, Lord of heaven and earth,
that thou hast hid these things from the wise and
prudent, and hast revealed them unto babes : even
so. Father ; for so it seemed good in thy sight.

22. All things are delivered to me of my Father :
and no man knoweth who the Son is, but the Father ;
and who the Father is, but the Son, and he to whom
the Son will reveal him.

Theophyl. As a loving father rejoices to see his sons do
right, so Christ also rejoices that His Apostles were made

VER. 21, 22. ST. LUKE. 361

worthy of such good things. Hence it follows, In that
Jiour, Sfc. Cyril; He saw in truth that through the
operation of the Holy Spirit, which He gave to the holy
Apostles, the acquisition of many would be made, (or that
many would be brought to the faith.) He is said therefore to
have rejoiced in the Holy Spirit, that is, in the results which
came forth through the Holy Spirit. For as one who loved
mankind He considered the conversion of sinners to be a
subject for rejoicing, for which He gives thanks. As it
follows, I give thanks ttnto thee, O Father. Bede; Con- confiteor
fessing does not always signify penitence, but also thanks- p^jg
giving, as is frequently found in the Psalms. 49 ; 30,

12 • 62

Cyril; Now here, say they whose hearts are perverted, 9. ' '
the Son gives thanks to the Father as being inferior. But
what should prevent the Son of the same substance with the
Father from praising His own Father, who saves the world
by Him ? But if you think that because of His giving thanks
He shews Himself to be inferior, observe, that He calls Him
His Father, and the Lord of heaven and earth. Tit. Bost. non occ.
For all other things have been produced by Christ from
nothing, but He alone was incomprehensibly begotten of
His Father; Who therefore of the Only -begotten alone, as a
true Son, is by nature the Father. Hence He alone says to His
Father, I give thanks to thee, O Father, Lord, ^c. that is, I
glorify thee. Marvel not that the Son glorifies the Father.
For the whole substance of the Only-begotten is the glory
of the Father. For both those things which were created,
and the Angels, are the glory of the Creator. But since these
are placed too low in respect of His dignity, the Son alone,
since He is perfect God like His Father, perfectly glorifies
His Father. Athan. We know also that the Saviour often Athan.
speaks as man. For His divine nature has human nature ^°°'
joined to it, yet you would not, because of His clothing Himself Sabeil.
with a body, be ignorant that He was God. But what do they ^' *'°°-
answer to this, who wish to make out a substance of evil, tes 6.
but form to themselves another God, other than the true
Father of Christ? And they say that he is unbegotten, the
creator of evil and pi'ince of iniquity, as well as the maker of Gen. 1,
the world's fabric. Now our Lord, affirming the word of^*
Moses, says, I give thanks unto thee, Father, Lord qf heaven

863 GOSPEL ACCORDING TO CHAP. X.

Eplph. and earth. Epiph. But a Gospel composed by Marcion

H» 42 ^^^' " ^ ^^^ thanks to Thee, O Lord," being silent as to the

words of heaven and earth, and the word Father, lest it

should be supposed that He calls the Father the Creator of

the heaven and the earth.

Ambrose ; Lastly, he unveils the heavenly mystery by
which it pleased God to reveal His grace, rather to the little
ones than the wise of the world. Hence it follows. That
thou hast hid these things from the wise and prudent.
Theophyl. The distinction may be, that it is said, the wise,
meaning, the Pharisees and Scribes who interpret the law,
a?id the prudent, meaning those who were taught by the
Scribes, for the wise man is he who teaches, but the prudent
man he who is taught ; but the Lord calls His disciples
babes, whom He chose not from the teachers of the law, but
out of the multitude, and by calling, fishermen ; babes, that
is, as devoid of malice. Ambrose; Or by a babe we should
here understand one who knew nothing of exalting himself,
and of boasting in proud words of the excellence of his
wisdom, as the Pharisees often do. Bede ; He therefore gives
thanks that He had revealed to the Apostles as unto babes
the sacraments of His coming, of which the Scribes and
Pharisees were ignorant, who think themselves wise, and are
pmdent in their own sight. Theophyl. The mysteries then
were hid from those who think themselves wise, and are not ;
for if they had been, these would have been revealed to them.
Bede ; To the wise and prudent then He opposed not the
dull and foolish, but babes; that is, the humble, to shew that
He condemned pride, not quickness of mind. Origen; For
a feeling of deficiency is the preparation for coming perfec-
tion. For whoever by the presence of the apparent good
perceives not that he is destitute of the true good, is deprived
of the true good.
Chrys. Chrys, Now He does not rejoice and give thanks because
H**"' the mysteries of God were hid from the Scribes and Pharisees,
Matt, (for this were not a subject of rejoicing, but of lament,) but
for this cause gives He thanks, that what the wise knew not,
babes knew. But moreover He gives thanks to the Father,
together with whom He Himself does this, to shew the great
love wherewith He loves us. He explains in the next place,

VER. 21, 22. ST. LUKE. 363

that the cause of this thing was first His own will and the
Father's, who of His own will did this. As it follows. Even
so, Father; for so it seemed good in thy sight. Greg. We Greg,
receive these words as an example of humility, that we jyforai.
should not rashly presume to scan the heavenly counsel, c- 14.
concerning the calling of some, and the rejection of others;
for that cannot be unjust which seemed good to the Just One.
In all things therefore, externally disposed, the cause of the
visible system is the justice of the hidden will.

Chrys. But after He had said, / thank thee that thou hast chrys.
revealed them to babes, lest you should suppose that Christ J|°'?'
was destitute of the power to do this. He adds, All things are Matt.
delivered to me of my Father. Athan. The followers of ^th

an.

Arius, not rightly understanding this, rave against our Lord, T-*"^**
saying, If all things were given to him, that is, the dominion u, 22.
of the creatures, there was a time when He had them not, and
so was not of the substance of the Father. For if He had
been, there would be no need for Him to receive. But hereby
is their madness the rather detected. For if before He had
received them, the creature was independent of the Word,
how will that verse stand, In him all things consist ? But if Col. 4,
as soon as the creatures were made, they were all given to Him,
where was the need to give, for by him were all things 7Jiade? Johnis.
The dominion of the creation is not then, as they think,
here meant, but the words signify the dispensation made in
the flesh. For after that man sinned, all things were con-
founded; the Word then was made flesh, that He might re-
Store all things. All things therefore were given Him, not
because He was wanting in power, but that as Saviour He
should repair all things ; that as by the Word all things at the
beginning were brought into being, so when the Word was
made flesh. He should restore all things in Himself. Bede ; Or
by the words, All things are delivered to me, He means not the
elements of the world, but those babes to whom by the Spi-
rit the Father made known the Sacraments of His Son ; and
in whose salvation when He here spoke He was rejoicing.
Ambrose ; Or, when you read all things, you acknowledge the
Almighty, not the Son lower than the Father; when you read
delivered, you confess the Son, to whom by the nature of one
substance all things rightly belong, not conferred as a gift by

364 GOSPEL ACCORDING TO CHAP. X.

grace. Cyril ; Now having said that all things wore given
Him bj His Father, He rises to His own glory and excellence,
shewing that in nothing He is surpassed by His Father.
Hence He adds, Jnd no one knoiceth uho the Son is hut ihe
Father, Sfc. For the mind of the creatures is not able to com-
prehend the manner of the Divine substance, which passes
all understanding, and His glory transcends our highest con-
templations. By Itself only is known what the Divine nature is.
Therefore the Father, by that which He is, knoweth the Son ;
the Sou, by that which He is, knoweth the Father, no differ-
ence intervening as regards the Divine nature. And in an-
other place. For that God is, we believe, but what He is by
nature, is incomprehensible. But if the Son was created, how
could He alone know the Father, or how could He be known
only by the Father. For to know the Divine nature is
impossible to any creature, but to know each created thing
what it is, does not surpass every understanding, though
Athan. it is far beyond our senses. Athan. But though our
cont. ' Lord says this, it is plain that the Arians object to Him, saying,
Arian. tJ^^t the Father is not seen by the Son. But their folly is
manifest, as if the Word did not know Itself which reveals to
all men the knowledge of the Father and Itself; for it follows.
And to whomsoever the Son will reveal him. Tit. Bost. Now
a revelation is the communication of knowledge in proportion
to each man's nature and capacity ; and when indeed the nature
is congenial, there is knowledge without teaching ; but here
Orig. the instruction is by revelation. Origen ; He wishes to
non occ. j-Qveal as the Word, not without the exercise of reason ; and as
Justice, who knoweth rightly both the times for revealing,
and the measures of revelation ; but He reveals by removing
3 16^ ^^^ opposing veil from the heart, and the darkness which He
Ps. 18, has made His secret place. But since upon this men who
are of another o])inion think to build up their impious doc-
trine, that in truth the Father of Jesus was sent down to the
ancient saints, we must tell them that the words. To uhom-
soever ihe Son will reveal him, not only refer to the future
time, after our Saviour uttered this, but also to the past time.
But if they will not take this word reveal for what is past, ihey
must be told, that it is not the same thing to know and
1 Cor. jq believe. To one is given by the Spirit the uord of Inotc-

12,8.9. ./ J I

vi:k. 23, 24. sT. luke 365

ledge ; to another faith by the same Spirit. There were
then those who believed, but did not know. Ambrose;
But that you may know that as the Son revealed the Father
to whom He will, the Father also reveals the Son to whom He
will, hear our Lord's words. Blessed art thou, Simon Barjona,
for flesh and blood have not revealed it to thee, but my
Father which is in heaven.

23. And he turned him unto his disciples, and
said privately, Blessed are the eyes which see the
things that ye see:

24. For I tell you, that many prophets and kings
have desired to see those things which ye see, and
have not seen them ; and to hear those things which
ye hear, and have not heard them.

Theophyl. Having said above, No one knoueth icho the
Father is but the Son, and to whomsoever the Son tcill reveal
him; He pronounces a blessing upon His disciples, to whom
the Father was revealed through Him. Hence it is said, And
he turned him untohis disciples, and said. Blessed are the eyes,
8fc. Cyril; He turns to them indeed, since He rejected the
Jews, who were deaf, with their understandings blinded, and
not wishing to see, and gives Himself wholly to those who
love Him ; and He pronounces those eyes blessed which see
the things no others had seen before. We must however
know this, that seeing does not signify the action of the eyes,
but the pleasure which the mind receives from benefits con-
ferred. For instance, if any one should say. He hath seen
good limes, that is, he has rejoiced in good times, accord-
ing to the Psalm, Thou shall see the good of Jerusalem. For ps. 128
many Jews have seen Christ performing divine works, that is ®*
to say, with their bodily sight, yet all were not fitted to re-
ceive the blessing, for they believed not; but these saw not
His glory with their mental sight. Blessed then are our eyes,
since we see by faith the Word who is made man for us, shed-
ding upon us the glory of His Godhead, that He may make us
like unto Him by sanctification and righteousness. Theophyl.

890 GOSPEL ACCORDING TO CHAP. X.

Now He blesses them, and all truly who look with faith, be-
cause the ancient prophets and kings desired to see and hear
Matt. God in the flesh, as it follows; For I say unto yon, titat
' many prophets and kings have desired, Sfc. Bede; Matthew
more clearly calls them prophets, and righteous men. For
those are great kings, who have known how, not by yielding
to escape from the assaults of temptations, but by mas-

Chrys. tering to gain the rule ovw them. Chrys. Now from this
in Joan. . . . , , , . , ,

Horn. 8. saymg many imagme that the prophets were without the

knowledge of Christ. But if they desired to see what the

Apostles saw, they knew that He would come to men, and

dispense those things which He did. For no one desires

what he has no conception of; they therefore knew the Son

of God. Hence He does not merely say, They desired to

see me, but those things which ye see, nor to hear me, but

those things which ye hear. For they saw Him, but not yet

Incarnate, nor thus conversing with men, nor speaking with

such authority to them. Bede; For those looking afar off

saw Him in a glass and darkly, but the Apostles having our

Lord present with them, whatever things they wished to

leam had no need to be taught by angels or any other

Origen. liind of vision. Origen; But why does he say that many

in Cant. , i • i n ii r -i-. . • • -t

1. 2. prophets desired, and not all r Because it is said of Abra-
John 8, ham. That he saw the day of Christ and was glad, which
sight not many, but few attained to; but there were other
prophets and just men not so great as to reach to Abra-
ham's vision, and the experience of the Apostles, who, He
says, saw not, but desired to see.

25. And, behold, a certain Lawyer stood up, and
tempted him, saying. Master, what shall I do to inherit
eternal life?

26. He said unto him. What is written in the law?
how readest thou?

27. And he answering said. Thou shalt love the
Lord thy God with all thy heart, and with all tliy soul,
and with all thy strength, and with all thy mind ; and
thy neighbour as thyself.

66.

vi:u. 25—28. st. lukk. 367

28. And he said unto him. Thou hast answered
right: this do, and thou shalt live.

Bede; Our Lord had told His disciples above that their
names were written in Heaven; from this it seems to me the
lawyer took occasion of tempting our Lord, as it is said,
And, behold, a certain lawyer stood up, and tempted him.
Cyril ; For there were in fact certain men who then went
about the whole country of the Jews bringing charges against
Christ, and saying that He spoke of the commands of Moses
as useless, and Himself introduced certain strange doctrines.
A lawyer then, wishing to entrap Christ into saying some-
thing against Moses, comes and tempts Him, calling Him
Master, though not bearing to be His disciple. And because
our Lord was wont to speak to those who came to Him concern-
ing eternal life, the lawyer adopts this kind of language. And
since he tempted Him subtly, he receives no other answer than
the command given by Moses ; for it follows, He said unto him.
What is written in the law ? how readest thou ? Ambrose ;
For he was one of those who think themselves skilled in the law,
and who keep the letter of the law, while they know nothing
of its spirit. From a part of the law itself our Lord proves
them to be ignorant of the law, shewing that at the very first
the law preached the Father and the Son, and announced the
sacraments of the Lord's Incarnation; for it follows. And he
answering said, Thou shalt love the Lord thy God tiith all
thy heart, and with all thy soul, and with all thy strength,
and with all thy mind. Basil; By saying, xmtfi all ^/^yEasil. in
Tnind, he does not admit of any division of love to other things, ^^' *^*
for whatever love you cast on lower things necessarily
takes away from the whole. For as a vessel full of liquid,
whatever flows therefrom must so much diminish its fulness ;
so also the soul, whatever love it has wasted upon things un-
lawful, has so much lessened its love to God.

Greg. Nyss. Now the soul is divided into thi-ee faculties; CJreg.de
one merely of growth and vegetation, such as is found inopjfcs
plants; another which relates to the senses, which is pre-
sened in the nature of irrational animals; but the perfect
faculty of the soul is that of reason, which is seen in human

368 GOSPEL ACCORDING TO CHAP. X.

nature. By saying then the heart, Ho signified the bodily
substance, that is, the vegetative; by the soul the middle, or
the sensitive; but by saying the mind, the higher nature, that
is, the intellectual or reflective faculty. Theophyl. We must
hereby understand that it becomes us to submit every ]io\ver
of the soul to the divine love, and that resolutely, not slackly.
Hence it is added, And with all thy strength. Maxim. To
this end then the law commanded a threefold love to God, that
it might pluck us away from the threefold fashion of the
world, as touching possessions, glory, and pleasure, wherein
also Christ was tempted.
Basil. Basil ; But if any one ask how the love of God is to be
ad^t?! obtained, we are sure that the love of God cannot be taught.
For neither did we learn to rejoice in the presence of light,
or to embrace life, or to love our parents and children ;
much less were we taught the love of God, but a certain
seminal principle was implanted in us, which has within it-
self the cause, that man clings to God ; which principle the
teaching of the divine commands is wont to cultivate
diligently, to foster watchfully, and to carry on to the perfec-
tion of divine grace. For naturally we love good; we love
also what is our own, and akin to us; we likewise of our own
accord pour forth all our affections on our benefactors. If then
God is good, but all things desire that good, which is wrought
voluntarily, He is by nature inherent in us, and although from
His goodness we are far from knowing Him, yet from the very
fact that we proceeded forth from Him, we are bound to
love Him with exceeding love, as in truth akin to us; He is
likewise also a greater benefactor than all whom by nature we
adint.3.1ove here. And again. The love of God then is the first
and chief command, but the second, as filling up the fii'st
and filled up by it, bids us to love our neighbour. Hence
it follows. And thy neighbour as thyself. But we have an
instinct given us by God to perform this command, as who
does not know that man is a kind and social animal? For
nothing belongs so much to our nature as to communicate
with one another, and mutually to need and love our re-
Chrys. lations. Of those things then of which in the first place He
Horn, gave us the seed, He afterwards requires the fmits.
1 Cor. Chrys. Yet observe how, almost to the same extent of

VER. 29 — 37. ST. LUKE. 369

obedience he requires the performance of each command.
For of God he says, with all thy heart. Of our neighbour,
as thyself. Which if it were diligently kept, there would be
neither slave nor free man, neither conqueror nor conquered,
(or rather, neither prince nor subject,) rich nor poor, nor
would the devil be even known, for the chaff would rather
stand the touch of fire than the devil the fervour of love ; so
surpassing all things is the constancy of love. Greg. But Greg,
since it is said, TJwu shalt love thy neighbour as thyself,^^^^^^^
how is he merciful in taking compassion upon another, who c 14.
still, by unrighteous living, is unmerciful to himself?

Cyril ; When the lawyer had answered the things con-
tained in the lavr, Christ, to whom all things were known,
cuts to pieces his crafty nets. For it follows, And he said to
him, Tliou hast answered right: this do, and thou shalt
live. Origen ; From these words it is undoubtingly gathered,
that the life which is preached according to God the Creator
of the world, and the Scriptures given by Him, is life ever-
lasting. For the Lord Himself bears testimony to the
passage from Deuteronomy, Tftou shalt love the Lord thy Deut. e
God; and from Leviticus, Thou shalt love thy neighbour^'
as thyself. But these things were spoken against the fol- ■^^^' '
lowers of Valentinus, Basil, and Marcion. For what else
did he wish us to do in seeking eternal life, but what is con- .
tained in the Law and the Prophets ?

29. But he, willing to justify himself, said unto
Jesus, And who is my neighbour ?

30. And Jesus answering said, A certain man went
down from Jerusalem to Jericho, and fell among
thieves, which stripped him of his raiment, and
wounded him, and departed, leaving him half dead.

3L And by chance there came down a certain
Priest that way : and when he saw him, he passed by
on the other side.

32. And likewise a Levite, when he was at the
place, came and looked on him, and passed by on
the other side.

VOL. III. 2 B

370 GOSPEL ACCORDING TO CHAP. X.

33. But a certain Samaritan, as he journeyed, came
where he was ; and when he saw him, he had com-
passion on him,

34. And went to him, and bound up his wounds,
pouring in oil and wine, and set him on his own beast,
and brought him to an inn, and took care of him.

35. And on the morrow when he departed, he
took out two pence, and gave them to the host, and
said unto him, Take care of him; and whatsoever
thou spendest more, when I come again, 1 will repay
thee.

36. Which now of these three, thinkest thou, was
neighbour unto him that fell among the thieves ?

37. Aud he said. He that shewed mercy on him.
Then said Jesus unto him. Go, and do thou likewise.

Cyril; The lawyer, when praised by our Saviour for having
answered right, breaks forth into pride, thinking that he had
no neighbour, as though there was no one to be compared to
him in righteousness. Hence it is said, But he willivy to
justify himself said unto Jesus, And who is my neighbour 7
For somehow first one sin and then another takes him
captive. From the cunning with which he sought to tempt
Christ, he falls into pride. But here when asking, who is my
neighbour, he proves himself to be devoid of love for his
neighbour, since he did not consider any one to be his
1 John neighbour, and consequently of the love of God ; for he
^' 20. ^^o iQ^gs not his brother whom he sees, cannot love God
whom he does not see. Ambrose; He answered that he
knew not his neighbour, because he believed not on Christ,
and he who knows not Christ knows not the law, for being
ignorant of the truth, how can he know the law which makes
known the truth ?

Theophyl. Now our Saviour defines a neighbour not in
respect of actions or honour, but of nature ; as if He says,
Think not that because thou art righteous thou hast no
neighbour, for all who partake of the same nature are thy

VER. 29 — 37. ST. LUKE. 371

neighbours. Be thou also their neighbour, not in place, but
in affection and solicitude for them. And in addition to this,
he brings forward the Samaritan as an example. As it
follows, And Jesus answering him said, A certain man
ivent down, ^c. Greek Ex. He has well used the general Sevems.
term. For He says not, " a certain one went down," but, a
certain man, for his discourse was of the whole human race.
Aug. For that man is taken for Adam himself, representing Aug. de
the race of man; Jerusalem, the city of peace, that heavenly ^jg "'
country, from the bliss of which he fell. Jericho is inter-
preted to be the moon, and signifies our mortality, because
it rises, increases, wanes, and sets.

PsEUDO-AuG. Or by Jerusalem, which is by interpretation Hypog-
" the sight of peace," we mean Paradise, for before man sinned 3.
he was in sight of peace, that is, in paradise ; whatever he saw
was peace, and going thence he descended (as if brought
low and made wretched by sin) into Jericho, that is, the
world, in which all things that are born die as the moon.
Theophyl. Now he says not " descended," but " was
descending." For human nature was ever tending down-
wards, and not for a time only, but throughout busied about
a life liable to suffering. Basil ; This interpretation corre-
sponds to the places, if any one will examine them. For Jericho
lies in the low parts of Palestine, Jerusalem is seated on an
eminence, occupying the crest of a mountain. The man
then came from the high parts to the low, to fall into the
hands of the robbers who infested the desert. As it follows,
And he fell among thieves.

Chrys. First, we must needs pity the ill fortune of the Cl>rys.
man who fell unarmed and helpless among robbers, and who loc. Ed.
was so rash and unwise as to choose the road in which he ^'^^•
could not escape the attack of robbers. For the unarmed
can never escape the armed, the heedless the villain, the
unwary the malicious. Since malice is ever armed with
guile, fenced round with cruelty, fortified with deceit, and
ready for fierce attack. Ambrose; But who are those
robbers but the Angels of night and darkness, among whom
he had not fallen, unless by de\'iating from the divine com-
mand he had placed himself in their way. Chrys. At the chrys.
beginning of the world then the devil accomplished his"'''^"P-

2 B 2

372 GOSPEL ACCORDING TO CHAP. X.

treacherous attack upon man, against whom he practised the
poison of deceit, and directed all the deadhness of his malice.
Aug. Aug. He fell then among robbers, that is, the devil and his

ubi sup. angels, who through the disobedience of the first man, stripped
the race of mankind of the ornaments of virtue, and wounded
him, that is, by ruining the gift of the power of free will. Hence
it follows, wfio stripped him of his raiment, and wounded him,
and departed, for to that man sinning he gave a wound, but
to us many wounds, since to one sin which we contract we
Aug. de add many. Aug. Or they stripped man of his immor-
n. (Ji9. tality, and wounding him (by persuading to sin) left him
half dead ; for wherein he is able to understand and know
God, man is alive, but wherein he is corrupted and pressed
down by sins, he is dead. And this is what is added, leaving him
ubi sup. iMlfdead. Pseudo-Aug. For the half dead has his vital func-
tion (that is, free will) wounded, in that he is not able to return
to the eternal life which he has lost. And therefore he lay,
because he had not strength of his own sufficient to rise and
seek a physician, that is, God, to heal him. Theophyl. Or
man after sin is said to be half dead, because his soul is im-
mortal, but his body mortal, so that the half of man is under
death. Or, because his human nature hoped to obtain sal-
vation in Christ, so as not altogether to lie under death. But
Rom. 6, in that Adam had sinned death entered in the world, in
the righteousness of Christ death was to be destroyed.
Ambrose ; Or they stripped us of the garments which we have
received of spiritual grace, and so are wont to inflict wounds.
For if we keep the unspotted garments we have put on, we
can not feel the wounds of robbers. Basil ; Or it may be
understood that they stripped us after first inflicting wounds;
or wounds precede nakedness, as sin precedes the absence of
grace. Bede ; But sins are called wounds, because the per-
fectness of human nature is violated by them. And they
departed, not by ceasing to lie in wait, but by hiding the
craft of their devices.
Chrys. Chrys. Here then was man (that is, Adam) lying destitute
ubi sup. of the aid of salvation, pierced with the wounds of his sins,
whom neither Aaron the high piiest passing by could ad-
vantage by his sacrifice ; for it follows, And by chance there
came down a certain priest that way, and when he saw him.

VER. 29 — 37. ST. LUKE. 373

he passed by on the other side. Nor again could his brother
Moses the Levite assist him by the Law, as it follows, And
likewise a Levite, when he was at the place, came and looked
on him, and passed by on the other side. Aug . Or by the Priest Aug.
and the Levite, two times are represented, namely, otthe jLaw
and the Prophets. By the Priest the Law is signified, by
which the priesthood and sacrifices were appointed; by the
Levites the prophecies of the Prophets, in whose times the
law of mankind could not heal, because by the Law came
the knowledge not the doing away of sin. Theophyl. But
He says, passed hy, because the Law came and stood till Rom. 3,
its time foreordained, then, not being able to cure, departed. ' '
Mark also that the Law was not given with this previous inten-
tion that it should cure man, for man could not from the
beginning receive the mystery of Christ. And therefore it is
said. And by chance there came a certain priest, which ex-
pression we use with respect to those things which happen
without forethought. Aug. Or it is said, passed by, because Aug.
the man who came down from Jerusalem to Jericho is be-t^i. *
lieved to have been an Israelite, and the priest who came down,
certainly his neighbom' by birth, passed him by lying
on the ground. And a Levite also came by, likewise his
neighbour by birth; and he also despised him as he lay.
Theophyl. They pitied him, I say, when they thought about
him, but afterwards, overcome by selfishness, they went away
again. For this is signified by the word, passed him by.
Aug. a Samaiitan coming by, far removed by bnth, very Aug.
neir in compassion, acted as follows, But a certain Samari- ^°P*
tun as he journeyed came where he was, S^c. In whom our
Lord Jesus Christ would have Himself typified. For Sama-
ritan is interpreted to be keeper, and it is said of him, Heps. i28,
shall not slumber nor sleep who keeps Israel ; since being ^
raised from the dead he dieth no more. Lastly, when it was 9.
said to him, Thou art a Samaritan, and hast a devil, He said 43 ° '
He had not a devil, for He knew Himself to be the caster out of
devils, He did not deny that He was the keeper of the weak.
Greek Ex. Now Christ here fully calls Himself a Samaritan. Sevems.
For in addressing the lawyer who was glorying in the Law, He
wished to express that neither Priest nor Levite, nor all they
who were conversant witli the Law, fulfilled the requirements

374 GOSPEL ACCORDING TO C1IAI». X.

of the Law, but He came to accomplish the ordinances of the

Law. Ambrose ; Now this Samaiitan was also coming down.

13, ' ^^^' '^'^"^ ** ^'^ ihal ascended upon into heaven, hut he who

came down from heaven, even the Son of Man who is in heaven.

TiiEOPiiYL. But He sdysjourneyinff, as though He purposely

determined this in order to cure us. Aug. He came in the

» secus likeness of sinful flesh, therefore 'near to him, as it were, in

eum. V.iM

Horn. 8, ^'Kcness.

3. Greek Ex. Or He came by the way. For He was a true

^" traveller, not a wanderer ; and came down to the earth for
our sakes. Ambrose; Now when He came He was made
very near to us by His taking upon Himself our infirmities.
He became a neighbour by bestowing compassion. Hence it
follows, And when he saw him he was moved with compassion.
ubisiip. PsEUDO-AuG. Seeing him lying down Weak and motionless. And
therefore was He moved with compassion, because He saw in
Rom. 8, him nothing to merit a cure, but He Himself for sin condemned
sin in the flesh. Hence it follows. And went to him, and
Aug. hound up his wounds, pouring in oil and wine. Aug. For
i;i, ' what so distant, what so far removed, as God from man, the
immortal from the mortal, the just from sinners, not in dis-
tance of place, but of likeness. Since then He had in Him
two good things, righteousness and immortality, and we two
evils, that is unrighteousness, and mortality, if He had taken
upon Him both our evils He would have been our equal, and
with us have had need of a deliverer. That He might be then
not what we are, but near us. He was made not a sinner, as
thou art, but mortal like unto thee. By taking upon Him-
self punishment, not taking upon Himself guilt. He destroyed
Aug. de both the punishment and the guilt. Aug. The binding up
Ev. H. of wounds is the checking of sins ; oil is the consolation of
^'^' a good hope, by the pardon given for the reconciliation
of man ; wine is the incitement to work fervently in spirit.
Ambrose; Or, He binds up our wounds by a stricter com-
mandment, as by oil he soothes by the remission of sin, as by
wine he pricks to the heart by the denunciation of judgment.
Greg. Greg. Or in the wine he applies the sharpness of constraint,
.Moral ^^ *'^^ °^^ *^^^ softness of mercy. By wine let the corrupt
c- 8. parts be washed, by oil let the healing parts be assuaged; we
must then mix gentleness with severity, and we must so com-

VER. 29 — 37. ST. LUKE, 375

bine the two, that those who are put under us be neither ex-
asperated by our excessive harshness, nor be relaxed by too
much kindness. Theophyl. Or else, intercourse with man
is the oil, and intercourse with God is the wine which signi-
fies divinity, which no one can endure unmixed unless oil be
added, that is, human intercourse. Hence he worked some
things humanly, some divinely. He poured then in oil and
wine, as having saved us both by His human and His divine
nature. Chrys. Or, he poured in wine, that is, the blood of (^}jj.yg.
His passion, and oil, that is, the anointing of the chrism, Hom.
that pardon might be granted by His blood, sanctification be
conferred by the chrism. The wounded parts are bound up
by the heavenly Physician, and containing a salve within
themselves, are by the working of the remedy restored to their
former soundness. Having poured in wine and oil, he placed
him upon His beast, as it follows, and placing him upon his
beast, 8fc.

Aug. His beast is our flesh, in which He has condescended Aug. de
to come to us. To be placed on the beast is to believe in ^^l^'
the incarnation of Christ. Ambrose ; Or, He places us on q- 1^-
His beast in that He bears our sins, and is afflicted for us, igai.53
for man hath been made like to the beasts, therefore He^-Lxx.

Ps. 49
placed us on His beast, that we might not be as horse and 12. '

mule, in order that by taking upon Him our body, He might Ps.32,9.
abolish the weakness of our flesh. Theophyl. Or He placed
us on His beast, that is, on His body. For He hath made us
His members, and partakers of His body. The Law indeed
did not take in all the Moabites, and the Ammonites shall j)^^^^
not enter into the Church of God ; but now in every ^j 3.
nation he that feareth the Lord is accepted by Him, who is
willing to believe and to become part of the Church. Where-
fore He says, that he brought him to an inn. Chrys. For chrys.
the Inn is the Church, which receives travellers, who are tired "* ^"^P-
with their journey through the world, and oppressed with the
load of their sins; where the wearied traveller casting down
the burden of his sins is relieved, and after being refreshed is
restored with wholesome food. And this is what is here said,
and took care of him. For without is every thing that is con-
flicting, hurtful and evil, while within the Inn is contained all rest
and health. Bede ; And rightly He brought him placed on His

376 GOSPKL ACCORDING TO CHAP. X.

beast, since no one, except he be united to Christ's body by
Baptism, shall enter the Church.

Ambrose; But as the Samaritan had not time to stay

longer on the earth, he must needs return to the place whence

he descended, as it follows. And on the morroio he took out

two pence, SfC. What is that morrow, but perchance the day

Ps. ll8,of our Lord's resurrection? of which it was said, This is

24.

the day the Lord hath made. But the two pence are the
two covenants, which bear stamped on them the image of the
eternal King, by the price of which our wounds are healed.
Aug. Aug. Or the two pence are the two commandments of love,
"•"sup- which the Apostles received from the Holy Spirit to preach
to others; or the promise of the present life, and that which is
to come. Origen; Or the two pence seem to me to be the
knowledge of the sacrament, in what manner the Father is in
the Son, and the San in the Father, which is given as a
reward by the Angel to the Church that she may take more
diligent care of the man entrusted to her whom in the short-
ness of the time He Himself had also cured. And it is
promised that whatever she should spend on the cure of the
half dead man, should be restored to her again, And what-
soever thou spendest more, when I come again I will
repay thee.
Aug. Aug. The inn-keeper was the Apostle, who spent more
I'cor.^Z either in giving counsel, as he says, Now concerning virgins,
15. I have no commandment of the Lord, yet I give my judgment;
or, in working even with his own hands, that be might not
2 Thess. trouble any of the weak in the newness of the Gospel, though
i'cor.9 it was lawful for him to be fed from the Gospel. Much more
14- ' also did the Apostles spend, but those teachers also in their
time have spent more who have interpreted both the Old and
New -Testament, for which they shall receive their reward.
Ambrose; Blessed then is that inn-keeper who is able to cure
the wounds of another ; blessed is he to whom Jesus says.
Whatsoever t/iou hast spent more, when I come again I will
repay thee. But when wilt thou return, O Lord, save on the
Judgment day ? For though Thou art ever every where, and
though standing in the midst of us, art not perceived by us,
yet the time will be in which all flesh shall behold Thee
comin*' acrain. Thou wilt then restore what Thou owest

VER. 38 — 42. ST. LUKE. 377

to the blessed, whose debtor Thou art. Would that we were
confident debtors, that we could pay what we had received!
Cyril ; After what has gone before, our Lord fitly ques-
tions the lawyer; Which of these three thinkest thou
was neighbour to him who fell among thieves? But he
said, He that shewed mercy on him. For neither Priest
nor Levite became neighbour to the sufferer, but he only
who had compassion on him. For vain is the dignity of
the Priesthood, and the knowledge of the Law, unless they
are confirmed by good works. Hence it follows, And Jesus
saith unto him, Go and do thou likeimse. Chrys. As if 116(3}^,.^^
said. If thou seest any one oppressed, say not, Surely he is '" Heb.
wicked ; but be he Gentile or Jew and need help, dispute lo.
not, he has a claim to thy assistance, into whatever evil he has
fallen. Aug. Hereby we understand that he is our neigh- ^,
hour, to whomsoever we must shew the duty of compassion, Boc
if he need it, or would have shewn if he had needed it. From^jb j *
which it follows, that even he who must in his turn shew us c- 30.
this duty, is our neighbour. For the name of neighbour has
relation to something else, nor can any one be a neighbour,
save to a neighbour ; but that no one is excluded to whom
the office of mercy is to be denied, is plain to all ; as our Lord
says. Do good to them that hate you. Hence it is clear, that jyj^.
in this command by which we are bid to love our neighbour, 5, 44.
the holy angels are included, by whom such great offices of
mercy are bestowed upon us. Therefore our Lord Himself
wished also to be called our neighbour, representing Himself
to have assisted the half dead man who lay in the way. Am-
brose; For relationship does not make a neighbour, but
compassion, for compassion is according to nature. For
nothing is so natural as to assist one who shares our
nature.

38. Now it came to pass, as they went, that he
entered into a certain village : and a certain woman
named Martha received him into her house.

39. And she had a sister called Mary, which also
sat at Jesus' feet, and heard his word.

378 GOSPEL ACCORDING TO CHAP. X.

40. But Martha was cumbered about much serv-
ing, and came to him, and said. Lord, dost thou not
care that my sister hath left me to serve alone? bid
her therefore that she help me.

41. And Jesus answered and said unto her, Martha,
Martha, thou art careful and troubled about many
things :

42. But one thing is needful : and Mary hath
chosen that good part, which shall not be taken away
from her.

Bede ; The love of God and our neighbour, which was

contained above in words and parables, is here set forth in

very deed and reality ; for it is said, Now it came to pass, as

they went, that he entered into a certain village. Origen ;

Johuii.The name of which village Luke indeed here omits, but John

Aug. mentions, calhng it Bethany. Aug. But the Lord, who came

Ser. 103. ^Q j^ig oivn, and his own received him not, was received as a

John 1, ' '

12. guest, for it follows, And a certain woman named Martha
received him into her house, Sfc. as strangers are accustomed
to be received. But still a servant received her Lord, the
sick her Saviour, the creature her Creator. But if any should
say, " O blessed are they who have been thought worthy to
receive Christ into their houses," grieve not thou, for He
Matt. sa.js. For inasmuch as ye have done it to the least of my
^ ' brethren, ye have done it unto me. But taking the form of a
servant, He wished therein to be fed by servants, by reason of
His condescension, not His condition. He had a body in which
He was hungry anil thirsty, but when He was hungry in the
Matt. 4, desert. Angels ministered to Him. In wishing therefore to be
^'* fed. He came Himself to the feeder. Martha then, setting
about and preparing to feed our Lord, was occupied in serv-
ing ; but Mary her sister chose rather to be fed by the Lord,
for it follows, A?id she had a sister called Mary, which also
sat at Jesus' feet, and heard his word.

Chrys. It is not said of Mary simply that she sat near
Jesus, but at His feet, to shew her diligence, stcdfastness,
and zeal, in hearing, and the great reverence which she

VER. 38— 4Q. ST. LUKE. 379

had for our Lord. Aug. Now as was her humility in sitting Aug.
at His feet, so much the more did she receive from Him. ^"P'
For the waters pour down to the lowest part of the valley,
but flow away from the rising of the hill.

Basil; Now every work and word of our Saviour is a rule Basil,
of piety and virtue. For to this end did He put on our body, Moh ^.
that as much as we can we might imitate His conversation. ^•
Cyril ; By His own example then He teaches His disciples
how they ought to behave in the houses of those who receive
them, namely, when they come to a house, they should not
remain idle, but rather fill the minds of those who receive
them with sacred and divine teaching. But let those who
make ready the house, go to meet their guests gladly and
earnestly, for two reasons. First, indeed, they will be edified
by the teaching of those whom they receive; next also they
will receive the reward of charity. And hence it follows here.
But Martha was cumbered about much serving, Sfc. Aug. Aug.
Martha was well engaged in ministering to the bodily wants ' ^"^'
or wishes of our Lord, as of one who was mortal, but He who
was clothed in mortal flesh; in the beginning was the Word.
Behold then what Mary heard. The Word was madejlesh.
Behold then Him to whom Martha ministered. The one was
labouring, the other at rest. But yet Martha, when much
troubled in her occupation and business of serving, inter-
rupted our Lord, and complained of her sister. For it follows.
And said, Lord, dost thou not care that my sister hath left
me to serve alone? For Mary was absorbed in the sweetness
of our Lord's words; Martha was preparing a feast for our
Lord, in whose feast Mary was now rejoicing. While then
she was listening with delight to those sweet words, and was
feeding on them with the deepest affection, our Lord was
interrupted by her sister. What must we suppose was her
alarm, lest the Lord should say to her, " Rise, and help thy
sister?" Our Lord therefore, who was not at a loss, for He
had shewn He was the Lord, answered as follows. And
Jesus answered and said unto her, Martha, Martha. The
repetition of the name is a mark of love, or perhaps of
drawing the attention, that she should listen more earnestly.
When twice called, she hears. Thou art troubled about many
things, that is, thou art busied about many things. For man

380 GOSPEL ACCORDING TO CHAP. X.

wishes to meet with something when he is serving, and can
not; and thus between seeking what is wanting and preparing
what is at hand, tlie mind is distracted. For if Martha had
been sufficient of herself, she would not have required the
aid of her sister. There are many, there are diverse things,
which are carnal, temporal, but one is preferred to
many. For one is not from many, but many from one.
Hence it follows, But one thing is needful. Mary wished
Ps. 73 *o ^6 occupied about one, accordinj^ to that, It is good for
28- me to cling close unto the Lord. The Father, the Son, the
Holy Spirit, are one. To this one he does not bring us.
Acts 4, unless we being many have one heart. Cyril ; Or else,
^2* wlien certain brethren have received God, they will not be
anxious about much service, nor ask for those things which
are not in their hands, and are beyond their needs. For every
where and in every thing that which is superfluous is burden-
some. For it begets weariness in those who are wishing to
bestow it, while the guests feel that they are the cause of
Basil, ti'ouble. Basil; It is foolish also to take food for the
in reg. support of the body, and thereby in return to hurt the body,
int. 19. and to hinder it in the performance of the divine command.
If then a poor man come, let him receive a model and
example of moderation in food, and let us not prepare our
own tables for their sakes, who wish to live luxuriously. For
the life of the Christian is uniform, ever tending to one
object, namely, the glory of God. But the life of ihose who
are without is manifold and vacillating, changed about at
will. And how in truth canst thou, when thou scttest thy
table before thy brother with profusion of meats, and for the
pleasure of feasting sake, accuse him of luxury, and revile
him as a glutton, censuring his indulgence in that which thou
thyself affordest him ? Our Lord did not commend Martha
when busied about much serving.
Aug. Aug. What then t Must we think that blame was cast

108™ "pon the service of Martha, who was engaged in tlie cares of
hospitality, and rejoiced in having so great a guest? If this be
true, let men give up ministering to the needy: in a word, let
them be at leisure, intent only upon getting wholesome know-
ledge, taking no care what stranger is in the village in want
of bread ; let works of mercy be unheeded, knowledge only

VER. 38 — 42. ST. LUKE. 381

be cultivated. Theophyl. Our Lord does not then forbid
hospitality, but the troubling about many things, that is to
say, hurry and anxiety. And mark the wisdom of our Lord,
in that at first He said nothing to Martha, but when she
sought to tear away her sister from hearing, then the Lord
took occasion to reprove her. For hospitality is ever
honoured as long as it keeps us to necessary things. But
when it begins to hinder us from attending to what is of
more importance, then it is plain that the hearing of the
divine word is the more honourable.

Aug. Our Lord then does not blame the actions, but dis- Aug.
tinguishes between the duties. For it follows, Mary ^«^/ietSerm.
chosen that good part, S^c. Not thine a bad one, but hers a i^^-
better. Why a better ? because it shall not be taken away from
her. From thee the necessary burden of business shall one
time be taken away. For when thou comest into that country,
thou wilt find no stranger to receive with hospitality. But
for thy good it shall be taken away, that what is better may
be given thee. Trouble shall be taken away, that rest may
be given. Thou art yet at sea; she is in port. For the
sweetness of truth is eternal, yet in this life it is increased,
and in the next it will be made perfect, never to be taken .
away. Ambrose ; May you then like Mary be influenced
by the desire of wisdom. For this is the greater, this the
more perfect work. Nor let the care of ministering to
others turn thy mind from the knowledge of the heavenly
word, nor reprove or think indolent those whom thou seest
seeking after wisdom. Aug. Now mystically, by Martha's Aug.
receiving our Lord into her house is represented the Church g^.^"*
which now receives the Lord into her heart. Mary herl.ii.q.so. /V\
sister, who sat at Jesus' feet and heard His word, signifies the
sanae Church, but in a future life, where ceasing from labour,
and the ministering to her wants, she shall dehght in Wisdom
alone. But by her complaining that her sister did not help
her, occasion is given for that sentence of our Lord, in which
he shews that Church to be anxious and troubled about
much service, when there is but one thing needful, which is
yet attained through the merits of her service; but He says
that Mary hath chosen the good part, for through the one the q
other is reached, which shall not be taken away. Greg. 6- Mor.

'' c. 18.

38*2 GOSPEL ACCORDING TO ST. LUKE. CHAP. X.

Or by Mary who sat and heard our Lord's words, is signified
the contemplative Hfe ; by Martha engaged in more outward
services, the active hfe. Now Martha's care is not blaniod,
but Mary is praised, for great are the rewards of an active
life, but those of a contemplative are far better. Hence
Mary's part it is said will never be taken away from her, for
the works of an active life pass away with the body, but the
joys of the contemplative life the rather begin to increase
from the end.

•

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