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C  a  1 1  it  a    31  it  r  t  a. 


COMMENTAEY 


ON   THE 


FOUE    GOSPELS 


COLLECTED   OUT    OP    THE 


WORKS   Or   THE  FATHERS 


BY 


S.   THOMAS    AQUINAS. 


ST.  LrXE.— YOL.  II. 


NEW  EDITION, 


©xforU  anti  ILontion: 

JAMES    PARKER    AND    CO. 

1874. 


0 


CHAP.  XI. 

1.  And  it  came  to  pass,  that,  as  He  was  praying  in 
a  certain  place,  when  He  ceased,  one  of  His  disciples 
said  unto  Him,  Lord,  teach  us  to  pray,  as  John  also 
taught  his  disciples. 

2.  And  He  said  unto  them,  When  ye  pray,  say, 
Our  Father  which  art  in  heaven,  Hallowed  be  Thy 
name.  Thy  kingdom  come.  Thy  will  be  done,  as  in 
heaven,  so  in  earth. 

3.  Give  us  day  by  day  our  daily  bread. 

4.  And  forgive  us  our  sins ;  for  we  also  forgive 
every  one  that  is  indebted  to  us.  And  lead  us  not 
into  temptation  ;  but  deUver  us  from  evil. 

Bede.  After  the  account  of  the  sisters,  who  signified  the 
two  lives  of  the  Church,  our  Lord  is  not  without  reason  related 
to  have  both  Hiraself  prayed,  and  taught  His  disciples  to  pray, 
seeing  that  the  prayer  which  He  taught  contains  in  itself 
the  raystery  of  each  Hfe,  and  the  perfection  of  the  hves 
themselves  is  to  be  obtained  not  by  our  own  strength,  but 
by  prayer.  Hence  it  is  said,  And  it  came  to  pass,  that,  as 
He  was  praying  in  a  certain  place.  Cyril.  Now  whereas  He 
possesses  every  good  in  abundance,  why  does  He  pray,  since 
He  is  full,  and  has  altogether  need  of  nothing?  To  this 
we  answer,  that  it  befits  Hira,  according  to  the  manner  of  His 
dispensation  in  the  flesh,  to  follow  human  observances  at 
the  time  convenient  for  thera.  For  if  He  eats  and  drinks, 
He  rightly  was  used  to  pray,  that  He  might  teach  us  not  to 

VOL.  III.  2  c 


38(i  G()SI'KI.    ACIORDTNC    TO  CTrAP.   XT. 

be  lukcwarm  iu  this  duty,  but  to  be  the  more  diligent  and 
carncst  in  our  prayers. 
Tit.  ii»  TiT.  Bosr.  The  disciples  having  seen  a  new  way  of  life, 

^'''^'"  desirc  a  ncw  form  of  prayer,  since  there  were  scveral  praycrs 
to  bc  found  in  thc  Old  Testament.  Hencc  it  follows,  IVhen 
JTe  ceased,  one  of  Ilis  disciples  said  to  Ilim,  Lord,  teach  us  to 
jiray,  in  ordcr  that  we  niight  not  sin  against  God  in  asking 
for  onc  thing  instcad  of  another,  or  by  approacbing  God  in 
praycr  in  a  raanncr  that  we  ought  not. 

Ortgen.  And  that  he  might  point  out  the  kind  of  teach- 

itig,  the  disciplc  procccds,  as  John  also  taught  his  disciples. 

Of  whom  in  truth  Thou  hast  told  us,  that  among  them  that 

are  born  of  womeh  therc  had  ariscn  none  grcater  than  he. 

And  because  Thou  hast  comraanded  vts  to  seck  things  that 

are  great  and  eternal,  whcTice  shall  we  arrive  at  the  know- 

lcdge  of  these  but  frora  Thec,  our  God  aiid  Saviour? 

Gre<r.  Greg.  Nyss.   Hc  uufolds  thc  teaching  of  praycr  to  His  dis- 

Orat.         ciplcs,  who  wiscly  desire  thc  knowledge  of  prayer,  directing 

Serm'.  1.    thcra  how  thcy  ought  to  bescech  God  to  hear  them.     Bastl. 

Basii.        Thcre    are   two   kinds    of  prayer,   onc    coraposed  of  praise 

Mnnast.     ^^ith  huralliation,  the  othcr  of  petitions,  and  more  subdued. 

cap.  1.       ■SYhcnever  then   you   pray,   do    not  first    break    forth   into 

petition;    but  if  yoTT  condemTi  your  incUnation,  supplicate 

God  as  if  of  necessity  forced  thereto.     And  when  you  be- 

giTT  to  pray,  forget  all  visible   and   invisible  creatures,  but 

coramence  with  the  praise  of  Him  who  created  all  things. 

Hence   it   is    added,   And  Ile   says   unto    them,    When  you 

Pseudo-    P^'ay,  say,  Our  Father.     Pseudo-Aug.  The  first   word,  how 

Aup;.  App.  orracious  is  it?    Thou  durst  not  raise  thy  face  to  heaven,  aud 

suddenly  thou  receivest  the  grace  of  Christ.     From  aTi  evil 

servant  thou  art  made  a  good  son.     Boast  not  then  of  thy 

working,  but  of  the  grace  of  Christ;  for  therein  is  no  arro- 

gauce,  but  faith.    To  proclaim  what  thou  hast  received  is  not 

pride,  but  devotion.     Therefore  raise  tliy  eyes  to  thy  Fatlier, 

who  begot  thee  by  Baptism,  redccraed  thee  by  His  Son.    Say 

Father  as  a  son,  but   claira   no  cspecial  favour  to   thyscH. 

Of  Christ  aloue  is  He  the  especial  Father,  of  us  the  commou 

Father.     For  Christ  alone   He   begot,  but   us    He  created. 

Matt.  6,  9.  And  thcrcfore  according  to  Matthew  whcn  it  is  said,   Our 

Father,  it  is  added,  ivhich  art  in  heaven,  that  is,  in  those 


VEK.   1  —  4.  ST.  LUKE.  387 

heaveus    of  wliich    it    was    said,    The   heavens    declare   the  Ps.  19,  i. 
glory  of  God,     lleaven  is  where  siu  has  ceasecl,  aud  where 
there  is  uo  stiug  of  deaih.     Theophyl.  But  Ile  says  not, 
ivhich  art  in  heaven,  as  though  He  were  coufiued  to  that  place, 
hut  to  raise  the  hearer  up  to  heaveu,  and  draw  him  away  from 
earthly  things.     Greg.  Nyss.  See   liow  great  a  preparatiou  Greg. 
thou  needest,  to  be  able  to  say  boldly  to  God,  O  Fatiier,  for  9^^^- 
if  thou  liast  thy  eyes  fixed  ou  worldly  things,  or  courtest  the  Serm.  2. 
praise  of  men,  or  art  a  slave  to  thy  passious,  aud  utterest 
this  prayer,  I  seeui  to  hear  God  saying,  Whereas  thou  that 
art  of  a  corrupt  life  callest  the  Author  of  the  incorruptible 
thy  Father,  thou   pollutest  with   thy  defiled   hps  au  incor- 
ruptible  name.     For  Ile  who  comraanded  thee  to  call  Him 
Father,  gave  thee  not  leave  to  utter  lies.     But  the  highest  of  etSerin.s- 
all  good  thiugs  is  to  glorify  God's  name  iu  our  lives.     Hence 
He  adds,  Hallowed  he  Thy  name.     For  who  is  there  so  de- 
based,  as  wheu  he  sees  the  pure  life  of  those  who  believe, 
does  not  glorify  the  name  iuvoked  in  such  a  life.     lle  then 
who  says  in  his  prayer,  Be   Thy  name,  which  I  call  upou, 
hallowed  in  me,  prays  this,  "  May  I  through  Thy  coucurring 
aid  be  made  just,  abstainiug  from  all  evil."     Chrys.   For  as 
wheu  a  man  gazes  upon  the  beauty  of  the  heavens,  he  says, 
Glory  be  to  Thee,  0  God ;  so  likewise  when  he  beholds  a  mau's 
virtuous  actions,  seeing  that  the  virtue  of  man  glorifies  God 
much  more  than  the  heaveus.     Pseudo-Aug.  Or  it  is  said,  Pseudo- 
Ilallowed  be  Thy  name;  that  is,  let  Thy  holiness  be  known  to  all  '\^.^- 

.  .  "^  ubi  sup. 

the  world,  aud  let  it  worthily  praise  Thee.  Forpraise  becometh  pg.  33, 
the  upriyht,  and  therefore  He  bids  them  pray  for  the  cleansiug 
of  the  whole  world.    Cyril.  Since  among  those  to  whom  the 
faith.  has  uot  yet  come,  the  name  of  God  is  still  despised. 
But  when  the  rays  of  truth  shall  have  shiued  upon  them,  they  Dan.  9, 
will  coufess  the  Holy  of  Holies.     Tir.  Bost.  And  because  iu  ^*- 
thename  of  Jesus  is  the  glory  of  God  the  Father,  the  name  of 
the  Father  will  be  hallowed  whenever  Christ  shall  be  known. 
Origen.  Or,  because  the  name  of  God  is  given  by  idolaters, 
and  those  who  are  in  error,  to  idols  aud  creatures,  it  has  not 
as  yet  been  so  made  holy,  as  to  be  separated  frora  those 
thiugs  frora  which  it  ought  to  be.     He  teaches  us  therefore 
to  pray  tliat  the  name  of  God  may  be  appropriated  to  the 
only  true  God;    to  whom  aloue  belougs  what  follows,  Thy 

2  c2 


3S8  GOSVEL    A(CUl{DlNO    TO  CIIAP.  XI. 

kingduiu  coine,  tu  tlic  ciul  tliat  may  bc  [)ut  dowu  all  tlic  rulc, 

autliority,  aud  power,  and  kiugdom  of  tlie  world,  togcther 

(^«■eg.         ^vitli  siu  wliicli  rcigus  in  our  mortal  bodics.     Greg.  Nyss. 

AVe  bescccli  also  to  bc  dclivered  by  tlie  Lord  from  corruption, 

to  be  taken  out  of  dcatli,     Or,  accordiug  to  some,  Thy  kiny- 

dom  come,  tliat  is,  INIay  Thy  lloly  S|)irit  corae  upon  us  to 

purify  us. 

ubi  sup.         rsELDO-Arc.  For  thcn  coracth  the  kingdora  of  God,  when 

Luke  17,    wc  have  obtaiued  TTis  gracc.    For  Ile  Hiraself  says,  TheJiing- 

0  1 

"  *  dom  of  God  is  within  you.     Cyiiil.  Or  they  who  say  this  seem 

to  wijih  to  have  the  Saviour  of  all  again  ilhirainating  the 
world.  But  Ile  has  comraandcd  us  to  desire  in  prayer  that 
truly  awful  tirae,  in  order  tliat  men  might  know  that  it  be- 
lioves  them  to  Tive  not  ia  sloth  and  backwardness,  lest  that 
time  bring  upon  them  the  fiery  punishraent,  but  ratlier 
TionestTy  and  according  to  His  will,  that  that  time  may  weave 
crowns  for  them.  Ilcnce  it  foTTows,  according  to  Mattliew, 
Thy  ivill  be  done,  as  in  heaven,  so  in  earth  ^.  Chrys.  As  if 
He  says,  Enable  us,  O  Lord,  to  follow  the  heavenly  life,  that 
Greg.  whatever  Thou  willest,  we  raay  will  also.  Greg.  Nyss.  For 
Oiat.         since  He  savs  that  the  Tife  of  man  after  the  resurrection  will 

Dom. 

Serm.  4.  bc  like  to  that  of  Angels,  it  follows,  that  our  life  in  this  world 
should  be  so  ordcred  with  respect  to  that  v?hich  we  hope  for 
hereafter,  that  living  in  the  flesh  we  may  not  live  accord- 
ing  to  the  flesh.  But  hereby  the  true  Physician  of  souls 
destroys  the  nature  of  the  disease,  that  those  who  have  been 
seized  with  sickness,  whereby  they  bave  departed  frora  the 
Divine  will,  raay  forthwith  be  released  frora  the  disease  by 
being  joined  to  the  Divine  will.  For  the  health  of  the  souT 
is  the  due  fulfilment  of  the  will  of  God. 

Au;:.  in  AuG.  It  seems  according  to  the  Evangelist  Matthew,  that 

the  Lord's  prayer  contains  seven  petitions,  but  Luke  has 
coraprehended  it  in  five.  Nor  in  truth  does  the  one  dis- 
agree  from  the  other,  but  the  Tatter  has  suggested  by  his 
brevity  how  those  seven  are  to  be  understood.  For  the  name 
of  God  is  hallowed  in  the  spirit,  but  the  kingdora  of  God  is 
about  to  come  at  the  resurrection  of  the  body.  Luke  then, 
shewing  that  the  third  petitiou  is  in  a  manuer  a  repetition  of 

'  This  verse  is  omiUed  in  the  follow-       For.  Mm.  Gat. ;  and  by  Origen,  Jerome, 
inp;  MSS.  of  St.  Luke,  B.  L.  1,  22,  130,      Aug.,  Bede,  Scholz  in  loc. 
346.  in  the  Versiuns  Arm.  Vul;'.  Coib. 


iMichirid 
c.  116. 


VER.     1 4.  ST.    LUKE.  389 

the  two  former,  wislied  to  raake  it  so  understood  bv  omitting 
it.     He  then  added  three  others.     And  first,  of  daily  bread, 
saying,  Give  us  day  by  day  our  daiJy  bread.     Pseudo-Aug.  In  App, 
the  Greek  the  word  is  kiriovcnov,  that  is,  somethinq  added  to  ^'^'"™-  •'^'- 

.  111  supersub- 

the  substance.      It  is   not  that   bread   which   gocs  into  the  stantia- 
body,  but  that  bread  of  everlasting  life,  which  supports  the  ''^'"* 
substance  of  our  soul.      But   the  Latins   call   this  "daily" 
bread,  which  the  Greeks  call  "  coming  to."     If  it  is  daily 
bread,  wliy  is  it  eaten  a  yenr  old,  as  is  the  custom  witli  the 
Greeks  in  the  east?    Take  daily  what  profits  thee  for  the 
day;   so  live  that  thou  mayest  daily  be  thought  worthy  to 
receive.     The  death  of  our  Lord  is  signified  thereby,  and  the 
remission  of  sins,  and  dost  thou  not  daily  partake  of  that 
bread  of  life?  He  who  has  a  wound  seeks  to  be  cured ;  the 
wound  is  that  we  are  under  sin,  the  cure  is  the  heavenly  and 
dreadful    Sacrament.      If  thou   receivest   daiJy,   daily   does 
"To-day"  come  unto  thee.     Christ  is  to  thee  To-day;  Christ  Heb.i:i,8. 
rises  to  thee  daily.     Tit.  Bost.  Or  the  bread  of  souls  is  the 
Divine  power,  bringing  the  everlasting  life  which  is  to  come, 
as  the  bread  which  coraes  out  of  the  earth  preserves  the  tem- 
poral  life.     But  by  saying  "  daily,"  He  signifies  the  Divine 
bread  which  comes  and  is  to  come,  which  we  seek  to  be  given 
to  us  daily,  requiring  a  certain  earnest  and  taste  of  it,  seeing 
that  the  Spirit  which  dwells  in  us  hath  wrought  a  virtue  sur- 
p?issing  all  human  virtues,  as  chastity,  humiHty,  and  the  rest. 
Cyril.  Now  perhaps  some  think  it  unfit  for  saints  to  seek 
frora  God  bodily  goods,  and  for  this  reason  assign  to  these 
words  a  spiritual  sense.     But  granting  that  the  chief  concern 
of  the  saints  should  be  to  obtain  spiritual  gifts,  still  it  be- 
coraes  them  to  see  that  they  seek  without  blame,  accordiug 
to  our  Lord's  coramand,  their  coraraon  brcd.      For  from 
the  fact  that  He  bids  them  ask  for  bread,  that  is  daily  food, 
it  seems  that  He  implies  that  they  should  possess  nothing, 
but  rather  practise  an   honourable  poverty.     For  it  is  not 
tlie  part  of  those  who  have  bread  to  seek  it,  but  rather  of 
those  who  are  oppressed  with  want.     Basil.  As  if  He  said,  Basil.  in 
For  thy  daily  bread,  namely,  that  which  serves  for  our  dailv  ^^^^'  ^"^^' 
wants,  trust  not  to  thyselt,  but  fly  to  God  for  it,  makin^  252. 
known  to  Hira  the  necessities  of  thy  nature.     Chrys.   We  ciirys. 
must  then  require  of  God  the  necessities  of  life :  not  varie-  ^"'l?'  ^'^" 
ties  of  meats,  and  spiced  wiucs,  and  thc  other  things  which 


u90  nOSPEL    ACCORDIXr.    TO  CII.M'.    XI. 

please  t1ic  palato,  wliilc  thcy  load  tliy  stomacli  and  disturb 
thy  mind,  l)ut  hrcad  which  is  ahle  to  support  the  hodily 
suhstancc,  that  is  to  say,  whicli  is  suihcient  ouly  for  the 
(lay,  that  we  may  take  uo  tliou<;lit  of  the  morrow.  But  we 
make  ouly  oue  petition  ahout  tliings  of  scnse,  that  the  pre- 
sent  life  may  not  trouhlc  us. 
Oreg  GiiEG.  Nyss.   Haviug  tanght  us  to  take  confidence  through 

Orat.  orood  works,  Ile  next  teaches  us  to  implore  tlie  remission 
Serm.  5.  of  our  ofFciices,  for  it  follows,  And  forc/ive  us  our  sins. 
rr-,  ■  TiT".  BosT.  This  also  was  necessarily  addcd,  for  no  one 
Matt.  is  found  without  sin,  that  we  should  not  be  hindered  from 
the  holy  participation  on  account  of  man's  guilt.  For 
whereas  we  are  bound  to  render  unto  Christ  all  manner  of 
lioliness,  who  mr.keth  His  Spirit  to  dwell  in  us,  we  are  to  be 
blamed  if  we  keep  not  our  temples  clean  for  Him.  But  this 
defect  is  supplied  by  the  goodness  of  God,  remitting  to 
human  frailty  the  severe  punishment  of  sin.  And  this  aet 
is  done  justly  by  the  just  God,  when  we  forgive  as  it  were 
our  debtors,  those,  naraely,  who  have  injured  us,  and  have 
not  restored  what  was  due.  Hence  it  follows,  For  we  also 
forgive  every  one  that  is  indebted  to  us.  Cyril.  For  He 
wishes,  if  I  may  so  speak,  to  make  God  the  imitator  of  the 
patience  which  men  practise,  that  the  kindness  which  they 
have  shewn  to  their  fcUowservants,  thev  should  in  like  man- 
ner  seek  to  receive  in  equal  balance  from  God,  who  recora- 
penses  to  each  man  justly,  and  knows  how  to  have  mercy  upon 
all  men.  Chkys.  Cousidcring  then  these  things,  we  ought 
to  shew  mercy  to  our  debtors.  For  they  are  to  us  if  we 
are  wise  the  cause  of  our  greatest  pardun,  and  though  we 
perform  only  a  few  things,  we  shall  fiud  many.  For  we  owe 
many  and  great  debts  to  the  Lord,  of  which  if  the  least 
part  should  be  exacted  from  us,  we  should  soon  perish. 
ubi  sup  PsETJDO- AuG.  But  what  is  the  debt  except  sin  ?   If  thou 

hadst  not  received,  thou  wouldest  not  owe  money  to  auother. 
And  therefore  sin  is  imputed  to  you.  For  thou  hadst  money 
with  wliich  t'iou  wert  born  rich,  and  made  after  the  likeness 
and  image  of  God,  but  thou  hast  lost  what  thou  then  hadst. 
As  wheu  thou  puttest  on  pride  thou  loscst  tlie  gold  of 
humility,  thou  hast  receipted  the  deviFs  debt  which  was  not 
nccessarv  :  the  enemv  held  the  bond,  but  the  Lord  crucified 
it,  and  cancclled  it  with  llis  hlood.     But  the  Lord  is  able, 


VER.   5 8.  ST     LUKE.  391 

who  has  takeii   away  our   sins   and  forgiven   our  debts,  to 
gnard   us  against  the  snares  of  the  devil^  who  is  wont  to 
produce  sin  in  us.     Hence  it  follows,  A7id  lead  us  not  into 
temptation,  such   as  we   are  not  able  to  bear,  but  like  the 
wrestler  we  wish  only  such  temptation  as  the  condition  of 
man  can  sustain.      TiT.  Bost.    For  it  is  impossible  uot  to  Tit.  ubi 
be  tempted  by  the  devil,  but  we  make  this  prayer  that  we   ^^' 
may  not  be  abandoned  to  our  temptations.     Now  that  which 
happens  by  Divine  permission,  God  is  sometimes  iii  Scripture 
said  to  do.     And  in  this  way  by  hindering  not  the  increase 
of  temptation  which  is  above  our  strength,  He  leads  us  into 
temptation.      Max.    Or,   the  Lord   commands  us  to  pray,  in  Orat. 
Lead  us  not  into  temptatioyi,  that  is,  let  us  not  have  expe-    ""^* 
rience  of  lustful  and  self-induced  temptations.     But  James 
teaches  those  who  contend  only  for  the  truth,  not  to  be  un- 
nerved  by  involuntary  and  troublesome  temptations,  saying, 
My  brethren,  count  it  alljoy  when  yefall  into  divers  temptations.  James 
Bastl.    It   does  not  however  become  us  to  seek  by  our    '   '   . 

•  *^  Basil.  111 

prayers  bodily  afflictions.     For  Christ  has  urnversally  com-  Reg.  bvev. 
manded  raen  everywhere  to  pray  that  they  enter  not  into  221!'"^'^ 
teraptation.     But  when  one  has  already  entered,  it  is  fitting 
to  ask  from  the  Lord  the  power  of  enduring,  that  we  may 
have  fulfilled  in  us  those  words,  Ile  tliat  endureth  to  the  end  Matt.  10, 

22 

shall  be  saved.     Aug.  But  what  INL^^tthew  has  placed  at  the  ^^ 


s:.  in 
id. 


end,  But  deliver  us  from  evil,  Luke  has  not  mentioned,  that  Enohii 

C     1 1  () . 

we  might  understand  it  belongs  to  the  forraer,  which  was 
spoken  of  temptation.  He  therefore  says,  But  deliver  us,  not, 
"And  deliver  us,"  clearly  proving  this  to  be  one  petition,  "Do 
not  this,  but  this."  But  let  every  one  know  that  he  is  therein 
delivered  frora  evil,  when  he  is  uot  brought  into  teraptation. 
PsEUDO-AuG.  For  each  man  seeks  to  be  delivered  from  evil,  that  ubi  sup 
is,frora  his  eneraies  and  sin,but  he  who  gives  himself  up  to  God, 
fears  not  the  devil,  for  if  God  isfor  us,  who  can  be  against  us  ?  Rnm.  8 


31. 


5.  And  He  said  unto  them,  Which  of  you  shall 
have  a  friend,  and  shall  go  unto  him  at  midnight, 
and  say  unto  him,  Friend,  lend  me  three  loaves  ; 

6.  For  a  friend  of  mine  in  his  journey  is  come  to 
me,  and  I  have  nothing  to  set  before  him  ? 


392  GOSPEL  ACCORDING  TO  CIIAP.   XI. 

7.  AikI  lic  fi'oin  within  sliull  answer  and  say, 
Troublc  nic  not :  tlie  door  is  now  slmt,  and  my  chil- 
drcn  arc  with  mc  in  bcd  ;   I  cannot  risc  and  givc  thcc. 

8.  1  say  unto  you,  Though  hc  will  not  rise  and 
give  him,  because  he  is  his  fricnd,  yct  bccausc  of  his 
importunity  he  will  rise  and  give  him  as  many  as  he 
ncedeth. 

Cyril.  The  Saviour  had  before  taught,  in  answer  to  the 
request  of  His  apostles,  how  raen  ought  to  pray.  But  it 
miglit  happen  that  those  who  had  received  this  wholesome 
tcaehiug,  poured  forth  their  prayers  indeed  according  to  the 
forra  given  to  them,  but  carelessly  and  languidly,  and  then 
when  they  were  not  heard  in  the  first  or  second  prayer,  left 
oflF  praying.  That  this  then  raight  not  be  our  case,  He  shews 
by  means  of  a  parahle,  that  cowardice  in  our  prayers  is 
hurtful,  but  it  is  of  great  advantage  to  have  patience  in  thera. 
Hence  it  is  said,  And  He  says  unto  them,  Which  of  you  shall 
have  a  friend.  Theophyl.  God  is  that  friend,  who  loveth  ali 
men,  and  wills  that  all  should  be  saved.  Ambrose.  Who  is 
a  greater  friend  to  us,  than  He  who  dehvered  up  His  body 
for  us  ?  Now  we  have  here  another  kind  of  command  given 
us,  that  at  all  times,  not  only  in  the  day,  but  at  night,  prayers 
should  be  ofFered  up.     For  it  follows,  And  shall  go  unto  him 

Ps.  119,     at  midnight.      As  David    did  when   he   said,  At  midnight 

^'"^-  I  will  rise  and  give  thanks  unto  Thee.     For  he  had  no  fear 

of  awakening  them  from  sleep,  whom  he  knew  to  be  ever 
watching.  For  if  David  who  was  occupied  also  in  the 
necessary  affairs  of  a  kingdom  was  so  holy,  that  seven  times 

Ts.  119,  in  the  day  he  gave  praise  to  God,  what  ought  we  to  do, 
who  ought  so  rauch  the  more  to  pray,  as  we  more  frequently 
sin,  through  the  weakness  of  our  mind  and  body  ?  But  if 
thou  lovest  the  Lord  thy  God,  thou  wilt  be  able  to  gain  fa- 
vour,  not  only  for  thyself,  but  others.     For  it  follows,  And 

Aiig.         say  unto  him,  Friend,  lend  me  three  loaves,  8jC.     Aug.  But 

■  what  are  these  three  loaves  but  the  food  of  the  heavenly 

mystery?  For  it  may  be  that  one  has  had  a  friend  asking 

for  what  he  cannot  supply  him  with,  and  then  finds  that 

he  has   not  what   he  is  compelled  to  give.     A  friend  then 


VER,  5 — 8.  ST.  LUKE.  393 

comes  to  you  on  his  journey,  that  is,  in  this  prescnt  life,  in 
vvliich  all  are  travelHng  on  as  strangers,  and  no  one  remains 
possessor,  but  to  every  man  is  tokl,  Pass  on,  O  stranger,  give  Ecclus. 
place  to  him  that  is  coming.  Or  perhaps  sorae  friend  of  ' 
yours  comes  from  a  bad  road,  (that  is,  an  evil  life,)  vvearied 
and  not  finding  the  truth,  by  hearing  and  receiving  wliich  he 
may  become  happy.  He  comes  to  thee  as  to  a  Christian,  and 
says,  "  Give  me  a  reason,"  asking  perha])s  what  you  frora 
the  simplicity  of  your  faith  are  ignorant  of,  and  not  having 
vvherevvith  to  satisfy  his  hunger,  are  corapelled  to  seek  it 
in  the  Lord's  books.  For  perhaps  vvhat  he  asked  is  con- 
tained  in  the  book,  but  obscure,  You  are  not  permitted  to 
ask  Paul  himself,  or  Peter,  or  any  prophet,  for  all  that  family 
is  now  resting  with  their  Lord,  and  the  ignorance  of  the 
world  is  very  great,  that  is,  it  is  midnight,  and  your  friend 
vvho  is  urgent  from  hunger  presses  this,  not  contented  with 
a  simple  faith  ;  must  he  then  be  abandoned?  Go  therefore 
to  the  Lord  Himself  with  whom  the  family  is  sleeping,  Knoch, 
and  pray ;  of  whom  it  is  added,  And  he  from  within  shall 
answer  and  say,  Trouhle  me  not.  He  delays  to  give,  wish- 
ing  that  you  should  the  more  earnestly  desire  what  is  de- 
layed,  lest  by  being  given  at  once  it  should  grow  common. 
Basil.    For  perhaps  He  delays  purposely,  to  redouble  your  Basil. 


w 


CoDst. 


earnestness  and  coming  to  Him,  and  that  you  may  kuo 
what  the  gift  of  God  is,  and  may  anxiously  guard  vvhat  is 
given.  For  whatever  a  man  acquires  with  much  pains  he 
strives  to  keep  safe,  lest  with  the  loss  of  that  he  should  lose 
his  labour  likewise. 

Gloss,   He  does  not  then  take  away  the  liberty  of  asking,  gIoss. 
but  is  the  more  anxious  to  kindle  the  desire  of  praying,  by  °^^^^- 
shewing  the  difficnlty  of  obtaining  that  we  ask  for.       For 
it  foUows,    The  door  is  now  shut.      Ambrose,    This  is  the 
door  which  Paul  also  requests  may  be  opened  to  hira,  be-  Col.  4,  3. 
seeching  to  be  assisted  not  only  by  his   own  prayers,  but 
those  also  of  the  people,  that  a  door  of  utterance  may  be 
opened  to  him  to  speak  the  mystery  of  Christ,    And  perhaps 
that  is  the  door  which  John  saw  open,  aud  it  was  said  to  him,  Rev,  4.  l. 
Come  up  hither,  and  I  ivill  shew  thee  things  which  must  be  ^"^;  ^"" 
hereafter.     Aug,    The  time  then  referred  to  is  that  of  the  qu,  21, 
famine  of  the  word,  vvhen  the  uuderstanding  is  shut  up,  and  jj  "    ' 


"y  t  OOSPKL    ACCORDlNf:    TO  CHAP.  XI, 

tlioy  wlio  dc.iling  out  the  wisdom  of  the  Go^^pol  as  it  wcre  hrcatl, 

pi'eached  thronghout  thc  \vorld,are  now  in  thcir  secrct  rest  with 

tlie  Lord.     And  this  it  is  which  is  added,  And  my  children 

(ire  irith  me  in  bed.     Greg.  Nyss.   Well  does  He  call  those 

cliildrcn  who  hy  the  arms  of  rigliteousness  have  claimed  to 

lliemselves   freedom    from   passion,    slicwing   tliat   thc    good 

wliich  hy  practice  we  have  acquired,  had  been  from  the  be- 

ginning  laid  up  in  our  nature.     For  when  any  one  renounc- 

ing  the  flesh,  by  living  in  the  exercise  of  a  virtuous  life,  has 

overcome  passion,  then  he  becomes  as  a  child,  and  is  in- 

sensible  to  thc  passions.     J3ut  by   the  bed  we  understand 

Gloss.        the  rest  of  Christ.     Gloss.  And  because  of  what  has  gone 

o"i">-        before  Ke  adds,  I  cannot  rise  and give  thee,  which  must  have 

Auc-.  de     reference  to  the  difficulty  of  obtaining.     Aug.  Or  clse,  the 

Fv*u!.      friend  to  whom  the  visit  is  raade  at  midnight,  for  the  loan  of 

ii.  qu.2i.  the  three  loaves,  is   evidently  meant   for  an   allegory,  just 

as  a  person  set  in  the  midst  of  trouble  might  ask  God  that 

He  would  give  him  to  understand  the  Trinity,  by  which  he 

raay  console  the  troubles  of  this  present  life.     For  his  dis- 

tress  is  the   midnight  iu  which   he  is  corapelled  to   be   so 

nrgent  in   his  request  for  the  three.      Now  by   the  three 

loaves  it  is  signified,  that  the  Trinity  is  of  one  substance. 

But  by  the  friend  coming  from  his  journey  is  understood  the 

desire  of  man,  which   ought   to  obey  reason,  but  was  obe- 

dient  to  the  custom  of  the  world,  which  He  calls  the  way, 

from  all  things  passing  along  it.     Now  when  man  is  con- 

verted   to  God,  that   desire  also  is  reclairaed   from  custom. 

But  if  not  consoled  by  that  inward  joy  arising  from  the 

spiritual  doctrine  which  declares  the  Truiity  of  the  Creator, 

lie  is  in  great  straits  who  is  pressed  down  by  earthly  sorrows, 

seeing  that  frora  all  outw'ard  delights  he  is  comraanded  to 

abstain,  and  within  there  is  no  refreshraent  from  the  delight 

of  spiritual  doctrine.     And  yet  it  is  eff"ected  by  prayer,  that 

he  who  desires  should  receive  understanding  from  God,  even 

though  thcre  be  no  one  by  whom  wisdom  should  be  preached. 

For  it  foUows,  And  if  that  man  shall  continue,   b^c.     The 

ai"guraent  is  drawn  frora  the  less  to  the  greater.     For,  if  a 

friend  rises  from  his  bed,  and  gives  not  frora  the  force  of 

friendship,  but  frora  wcariness,  how  much  more  does  God  give 

who  without  weariness  gives  most  abundantly  whatever  we  ask? 


VER.  9— 13.  ST.   LUKE.  395 

AuG.  But  when  thou  shalt  have  obtained  the  three  loaves,  Ang. 
that  is,  the  food  and  knowledge  of  the  Trinity,  thou  hast  "  '  ""'^' 
hoth  the  source  of  life  and  of  food.     Fear  not.     Cease  not. 
For  that  bread  will  not  come  to  an  end,  but  will  put  an  end 
to  your  want.     Learn  and  teach.     Live  and  eat. 

Theophyl.  Or  clse,  The  raidnight  is  the  end  of  hfe,  at 
which  nianv  come  to  God.  But  the  friend  is  the  Ansel  who 
receives  the  souh  Or,  the  midnight  is  the  depth  of  tempta- 
tions,  in  which  he  who  has  fallen  seeks  from  God  three  loaves, 
the  relief  of  the  wants  of  his  body,  soul,  and  spirit ;  through 
whom  we  run  into  no  danger  in  our  teraptations.  But  the 
friend  who  comes  fi^om  his  journey  is  God  Himself,  who  proves 
by  temptations  hira  who  has  nothing  to  set  before  Him,  and 
who  is  weakened  in  temptation.  But  when  He  says,  And  the 
door  is  shut,  we  raust  understand  that  we  ought  to  be  pre- 
pared  before  teraptations.  But  after  tliat  we  have  fallen  into 
them,  the  gate  of  preparation  is  shut,  and  being  found  un- 
prepared,  unless  God  keep  us,  we  are  in  danger. 


9.  And  I  say  unto  you,  Ask,  and  it  shall  be  given 
you  ;  seek,  and  ye  shall  find  ;  knock,  and  it  shall  be 
opened  unto  you. 

]  0.  For  every  one  that  asketh  receiveth ;  and  he 
that  seeketh  findeth  ;  and  to  hini  that  knocketh  it 
shall  be  opened. 

11.  If  a  son  shall  ask  bread  of  any  of  you  that 
is  a  father,  will  he  give  him  a  stone  ?  or  if  he  ask 
a  fish,  will  he  for  a  fish  give  him  a  serpent  ? 

12.  Or  if  he  shall  ask  an  egg,  will  he  offer  him 
a  scorpion  ? 

13.  If  ye  then,  being  evil,  know  how^  to  give  good 
gifts  unto  your  children  :  how  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit  to  them  that  ask 
Him? 


AuG.  Having  laid  aside  the  metaphor,  our  Lord  added  an  Aug. 
exhortation,  and  expressly  urged  us  to  ask,  seek,  and  knock,  "  '  *"^'' 


Honi.  23. 
in  Malt. 


396  OOSPEL    ACCORDIXG    TO  CirAP.  XT. 

until  wc  rcccivc  vvliat  we  are  scckinpj.  Ilcncc  Tle  says,  And  1 
sai/  nnto  you,  Ask,  and  it  shall  Ite  given  %jou.  Cyril.  The 
words,  /  say  unto  yon,  have  the  force  of  an  oath.  For  God 
doth  not  he,  but  vvhcncver  He  makes  known  anything  to  His 
hcarcrs  vvith  an  oath,  Hc  raanifests  the  inexcusable  httleness 
Clirys.  of  onr  faith.  Chrys.  Novv  by  asking,  He  means  prayer,  but 
by  sceking,  zeal  and  anxiety,  as  He  adds,  Seek,  and  ye 
s/iaU  Jind.  For  those  things  vvhich  are  sought  require  great 
care.  And  this  is  particularly  the  case  vvith  God.  For  there 
are  raany  things  vvhich  block  up  our  senses.  As  then  we 
search  for  lost  gold,  so  let  us  anxiously  seek  after  God.  He 
shews  also,  that  though  He  does  not  forthwith  open  the  gates, 
vve  must  yet  vvait.  Hence  He  adds,  Knock,  and  it  shall  be 
opened  unto  you ;  for  if  you  continue  seeking,  you  shall  surely 
receive.  For  this  reason,  and  as  the  door  shut  makes  you 
knock,  therefore  He  did  not  at  once  consent  that  you  might 
Severus  cutreat.  Greek  Ex.  Or  by  the  vvord  knock  perhaps  He 
Antiocl).  j^^gf^jjg  seeking  efFectually,  for  one  knocks  with  the  hand,  but 
the  hand  is  the  sign  of  a  good  work.  Or  these  three  may  be 
distinguished  in  another  vvay.  For  it  is  the  beginning  of 
virtue  to  ask  to  know  the  way  of  truth.  But  the  second 
step  is  to  seek  how  we  must  go  by  that  way.  The  third 
step  is  when  a  man  has  reached  the  virtue  to  knock  at  the 
door,  that  he  may  enter  upon  the  vvide  field  of  knowledge. 
AU  these  thiugs  a  man  acquires  by  prayer.  Or  to  ask  iudeed 
is  to  pray,  but  to  seek  is  by  good  vvorks  to  do  things  becom- 
ing  our  prayers.  And  to  knock  is  to  continue  in  prayer 
Au?.  without  ceasing.  Aug.  But  He  would  not  so  encourage  us 
Serm.  105.  ^^  ^^t^  were  He  not  willing  to  give.  Let  human  slothfulness 
blush,  He  is  more  vvilling  to  give  than  we  to  receive. 

Ambrose.  Now  he  vvho  promises  anything  ought  to 
convey  a  hope  of  the  thiug  promised,  that  obedience  may 
follow  commands,  faith,  promises.  And  therefore  He  adds, 
For  every  one  that  asketh  rectiveth.  Origen.  But  some 
one  may  seek  to  know,  hovv  it  comes  that  they  who  pray 
are  not  heard?  To  vvhich  we  must  answer,  that  whoso 
sets  about  seeking  in  the  riglit  way,  omitting  none  of 
those  things  which  avail  to  the  obtaining  of  our  requests, 
shali  really  receive  what  he  has  prayed  to  be  given  him. 
But  if  a  man  turns  away  from  the  object  of  a  right  petition, 


VER.  9 13.  ST.  LUKE.  397 

and  asks  not  as  it  becomes  him,  he  cloes  not  ask.  Aud 
therefore  it  is,  that  when  he  does  not  receive,  as  is  here 
promised,  there  is  no  falsehood.  For  so  also  when  a  master 
saj^s,  "  Whoever  will  come  to  rae,  he  shall  receive  the  gift 
of  instruction ;"  we  understand  it  to  iraply  a  person  going 
in  real  earnest  to  a  master,  that  he  may  zealously  and  dili- 
gently  devote  himself  to  his  teaching.  Hence  too  Jaraes 
says,  Ye  ask  and  receive  not,  because  ye  ask  amiss,  namely,  James^.s. 
for  the  sake  of  vain  pleasures.  But  some  one  will  say,  Nay, 
when  raen  ask  to  obtain  divine  knowledge,  and  to  recover 
their  virtue,  they  do  not  obtain.  To  which  we  must  an- 
swer,  that  they  sought  not  to  receive  the  good  thiugs  for 
themselves,  but  that  thereby  they  raight  reap  praise. 

Basil.  If  also  any  one  from  indolence  surrenders  himself  Basil.  in 
to  his  desires,  and  betrays  himself  into  the  hands  of  his  ^"^'^' 
euemies,  God  neither  assists  him  nor  hears  him,  because  by 
sin  he  has  alienated  himself  from  God.  It  becomes  theu 
a  man  to  offer  whatever  belongs  to  him,  but  to  cry  to  God 
to  assist  him.  Now  we  must  ask  for  the  Divine  assistance 
not  slackly,  nor  with  a  mind  wavering  to  and  fro,  because 
such  a  one  will  not  only  not  obtain  what  it  seeks,  but  will 
the  rather  provoke  God  to  anger.  For  if  a  man  standing 
before  a  prince  has  his  eye  fixed  within  aud  without,  lest 
perchance  he  shouhl  be  punished,  how  much  more  before 
God  ought  he  to  stand  watchful  and  trerabhng?  But  if  when 
awakened  by  sin  you  are  unable  to  pray  stedfastly  to  the 
utraost  of  your  power,  check  yourself,  that  when  you  stand 
before  God  you  raay  direct  your  raind  to  Him.  And  God 
pardons  you,  because  not  from  indifference,  but  infirmity, 
you  cannot  appear  in  His  presence  as  you  ought.  Ifthen 
you  thus  coramand  yourself,  do  not  depart  until  you  receive. 
For  whenever  you  ask  and  receive  not,  it  is  because  your  re- 
quest  was  improperly  made,  either  without  faith,  or  lightly, 
or  for  things  which  are  not  good  for  you,  or  because  you  left 
off  praying.  But  some  frequently  make  the  objection,  "  Why 
pray  we?  Is  God  then  ignorant  of  what  we  have  need?" 
He  knows  undoubtedly,  and  gives  us  richly  all  teraporal 
things  even  before  we  ask.  But  we  must  first  desire  good 
works,  and  the  kingdom  of  heaven ;  and  then  having  de- 
sired,  ask  in  faith  and  patience,  bringiug  into  our  prayers 


3'J8  GOSPEL    ACCOUDING    TO  CHAP.    XI. 

wliatcvcr  is  good  for  us^  convictcd  of  iio  offeuce  by  our  ovvu 
couscicucc. 

Amhrose.  The  argiimeut  then  pcrsuading  to  frcquent 
prayer,  is  the  hopc  of  obtaiuiug  what  we  pray  for.  The 
grouiid  of  persuasion  was  fiirst  in  thc  commaud,  aftcrwards 
it  is  coutalncd  in  that  example  which  Ile  sets  forth,  add- 
ing,  //  a  son  shall  ask  bread  of  any  of  you,  will  he  give 
him  a  stone  ?  8fC.  Cyuil.  In  tliese  words  our  Saviour  gives 
us  a  very  necessary  piece  of  instruction.  For  oftentimes 
we  rashly,  from  the  impulse  of  pleasure,  give  way  to  hurt- 
ful  desires.  When  we  ask  any  such  thing  from  God,  we 
shall  not  obtaiu  it.  To  shew  this,  He  briugs  an  obvious 
example  from  those  things  which  are  before  our  eyes,  in  our 
daily  experieuce.  For  when  thy  son  asks  of  thee  bread, 
thou  givest  it  him  gladly,  because  he  seeks  a  wholesome 
food.  But  when  from  want  of  uuderstanding  he  asks  for 
a  stone  to  eat,  thou  givest  it  him  not,  but  rather  hinderest 
him  from  satisfying  his  hurtful  desire.  So  that  the  seuse 
may  be,  But  vvliich  of  you  asking  his  father  for  bread, 
(which  the  father  gives,)  will  he  give  him  a  stone?  (that 
is,  if  he  asked  it.)  Thcre  is  the  same  argument  also  in  the 
serpent  and  the  fish;  of  which  He  adds,  Or  if  he  asks  afish, 
will  he  fur  afishgive  him  a  serpent?  And  in  like  manuer 
in  the  egg  and  scorpiou,  of  vvhich  He  adds,  Or  if  he  ask  an 
egg,  will  he  offer  him  a  scorpion  ? 

OuiGEN.  Considcr  then  this,  if  the  brcad  be  not  indeed 
the  food  of  tho  soul  in  knowledge,  without  which  it  cannot 
be  saved,  as,  for  examplc,  the  well  plauned  rule  of  a  just 
life.  But  the  fish  is  the  love  of  iustruction,  as  to  know  the 
constitutiou  of  the  world,  and  the  efi^ects  of  the  elements, 
and  vvhatever  else  besides  wisdom  treats  of.  Therefore  God 
does  not  iu  the  place  of  bread  off^er  a  stone,  which  the  devil 
wished  Christ  to  eat,  nor  iu  the  place  of  a  fish  does  He  give 
a  serpent,  which  the  Ethiopians  eat  who  are  uuworthy  to 
eat  fishes.  Nor  generally  in  the  place  of  what  is  nourishing 
docs  He  give  what  is  not  eatable  and  iujurious,  whicli  rclates 
to  the  scorpion  aud  egg. 
Aug.  de  AuG.  Or  by  the  bread  is  meant  charity,  because  we  have  a 
Qiuest.      pr|.eater  desire  of  it,  and  it  is  so  necessarv,  that  without  it  all 

Ev.  lib.  11.  f  '  ' 

qu.  Ti.      other  thiugs  are  nothing,  as  the  table  without  bread  is  meau. 


VER.  9 13.  ST.  LUKE.  399 

Opposed  to  which  is  harduess  of  heart,  which  He  corapared 
to  a  stone.  But  by  the  fish  is  signified  the  belief  ia  invi- 
sible  thiugs,  either  from  the  waters  of  baptism,  or  because  it 
is  taken  out  of  invisible  places  which  the  eye  cauuot  reach. 
Because  also  faith,  though  tossed  about  by  the  waves  of  this 
world,  is  not  destroyed,  it  is  rightly  compared  to  a  fish,  iii 
opposition  to  which  Ile  has  placed  the  serpent  ou  accouut  of 
the  poison  of  deceit,  which  by  evil  persuasion  had  its  first 
seed  in  the  first  man.  Or,  by  the  egg  is  understood  hope. 
For  the  egg  is  the  young  not  yet  formed,  but  hoped  fur 
through  cherishing,  opposed  to  which  He  has  placed  the 
scorpion,  whose  poisoued  stiug  is  to  be  dreaded  behind ;  as 
the  contrary  to  hope  is  to  look  back,  since  the  hope  of  the 
future  reaches  forward  to  those  things  which  are  before. 
Alg.  What  great  things  the  world  speaks  to  thee,  and  Aug. 
roars  them  behind  thy  back  to  make  thee  look  behind !  ^q^'"' 
O  unclean  world,  why  clamourest  thou !  "Why  attempt  to 
turu  Him  away !  Thou  wouldest  detain  Him  when  thou  art 
perishing,  what  wouldest  thou  if  thou  wert  abiding  for  ever  ? 
Whom  wouklest  thou  not  deceive  with  sweetness,  when  bit- 
ter  thou  canst  infuse  false  food  ? 

Cyril.  Now  from  the  example  just  given  He  concludes, 
If  then  ye  heing  evil,  (i.e.  having  a  mind  capable  of  wicked- 
ness,  and  not  uniform  and  settled  iu  good,  as  God,)  know 
liow  to  give  good  gifts ;  how  much  more  shall  your  heavenly 
Father  ?  Bede.  Or,  He  calls  the  lovers  of  the  world  evil, 
who  give  those  things  which  they  judge  good  according  to 
their  sense,  which  are  also  good  in  their  natu^re,  and  are 
useful  to  aid  imperfect  life.  Hence  He  adds,  Knoiv  how  to 
give  good  gifts  to  your  children.  The  Apostles  even,  who 
by  the  merit  of  their  election  had  exceeded  the  goodness  of 
mankind  in  geueral,  are  said  to  be  evil  in  comparison  with 
Diviue  gooduess,  since  nothiug  is  of  itself  good  but  God 
alone.  But  that  which  is  added,  How  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit  to  them  that  ask  Him, 
for  which  Matthew  has  written,  will  give  good  things  to  them 
that  ask  Him,  shews  that  the  Holy  Spirit  is  the  fulness  of 
God's  gifts,  siuce  all  tlie  advantages  wliich  are  received  from 
the  grace  of  God's  gifts  flow  from  that  source.  Athan. 
Now  uuless  the  Holy  Spirit  were  of  the  substauce  of  God, 


Si  rm. 
105. 


•100  GOSPEL   ACCORDING    TO  CHAP.  XI. 

Wlio  alone  is  good,  llc  would  by  no  means  be  called  good, 
since  our  Lord  rcfuscd  to  bc  callcd  good,  inasmuch  as  He 
Aiig.  ^vas  madc  man.  Aug.  Thcrcforc,  O  covctous  mau,  what 
scckcst  thou?  or  if  thou  seckest  anything  clse,  what  will 
suihcc  thcc  to  whom  thc  Lord  is  uot  sufKcient? 

14.  Aud  He  was  casting  out  a  devil,  and  it  was 
dunib.  And  it  came  to  pass,  when  the  devil  was 
gone  out,  the  dumb  spake  ;  and  the  people  wondered. 

15.  But  some  of  them  said,  He  casteth  out  devils 
through  Bcelzebub  the  chief  of  the  devils. 

16.  And  others,  tempting  Him,  sought  of  Him  a 
sign  from  heaven. 


Gloss.  Gloss.    The   Lord    had   promised   that   the    Holy   Spirit 

iioii  occ.  should  be  givcu  to  those  that  askcd  for  it ;  the  blessed 
effects  whcreof  He  indeed  clearly  shews  iu  the  foUowiug 
miracle.  Hence  it  follows,  And  Jesus  was  casting  out  a 
devil,  and  it  was  dumh.  Theophyl.  Now  he  is  called  kco(^6s, 
as  commouly  meauiug  one  who  does  not  speak.  It  is  also 
uscd  for  one  who  does  not  hear,  but  more  properly  who 
neither  hears  nor  speaks.  But  he  who  has  not  heard  from 
his  birth  necessarily  cannot  speak.  For  we  speak  those 
thiugs  which  we  are  taught  to  speak  by  heariug.  If  hovvever 
oue  lias  lost  his  heariug  from  a  disease  that  has  come  upon 
him,  there  is  nothing  to  hinder  him  from  speaking.  But  he 
who  was  brought  before  the  Lord  was  both  dumb  in  speech, 
Tit.  in  aud  deaf  in  hearing.  Tit.  Bost.  Now  He  calls  the  devil 
deaf  or  dumb,  as  being  the  cause  of  this  calamity,  that  the 
Divine  word  should  not  be  heard.  For  the  devil,  by  takiug 
away  the  quickuess  of  humau  feehug,  bluuts  the  heariug  of 
our  soul.  Christ  therefore  comes  that  He  might  cast  out 
the  devil,  and  that  we  might  hear  the  word  of  truth.  For 
He  healed  one  that  He  might  create  a  universal  foretaste 
of  mau's  salvation.  Heuce  it  foUovvs,  And  when  He  had  cast 
out  the  devil,  the  dumh  spake. 

Bede.  But  that  demouiac  is  related  by  Matthew  to  have 
bcen  not  only  dumb,  but  bliud.  Three  miracles  then  were 
performed  at  the  same  time  on  one  man.    The  blind  see,  the 


Mutt. 


VER.  17— 20.  ST.  LUKE.  401 

(]umb  speaks,  and  he  tliat  was  possessed  by  a  devil  is  set 
free.  The  like  is  daily  accomplished  in  the  coaversion  of 
believers,  so  that  the  devil  being  first  cast  out,  they  see  the 
light,  and  then  those  mouths  which  were  before  silent  are 
loosened  to  speak  the  praises  of  God.  Cyril.  Now  when 
the  rairacle  was  performed,  the  multitude  extolled  Him 
with  loud  praises,  and  the  glory  which  was  due  to  God.  As 
it  foUows,  And  the  people  wondered.  Bede.  But  since  the 
multitudes  who  were  thought  ignorant  always  marvelled  at 
our  Lord's  actious,  tlie  Scribes  aud  Phainsees  took  pains  to 
deny  them,  or  to  pervert  them  by  an  artful  iuterpretation, 
as  though  they  were  not  the  work  of  a  Divine  power,  but 
of  an  unclean  spirit.  Hence  it  foUows,  But  some  of  them 
said,  He  casteth  out  devils  thronyh  Beelzebub  the  prince  of 
the  devils.  Beelzebub  was  the  God  Accaron.  For  Beel  is 
indeed  Baal  himself.  But  Zebub  means  a  fly.  Now  he  is 
called  Beelzebub  as  the  raan  of  flies,  from  whose  most  foul 
practices  the  chief  of  the  devils  was  so  named.  Cyril.  But 
others  by  sirailar  darts  of  envy  sought  from  Him  a  sign 
from  heaven.  As  it  follows,  Atid  others,  tempting  Him, 
sought  of  Him  a  sign  from  heaven.  As  if  they  said,  ''Al- 
though  Thou  hast  cast  out  a  devil  from  the  man,  this  is  no 
proof  however  of  Divine  power.  For  we  have  not  yet  seen 
any  thing  like  to  the  rairacles  of  forraer  times.  Moses  led  Exod.  14. 
the  people  through  the  raidst  of  the  sea,  and  Joshua  his  j°®^-^^' 
successor  stayed  the  sun  in  Gibeon.  But  Thou  hast  shewn 
us  none  of  these  things."  For  to  seek  signs  from  heaven 
shewed  that  the  speaker  was  at  that  time  influenced  by 
some  feeling  of  this  kind  towards  Christ. 


17.  But  He,  knowing  their  thoughts,  said  unto 
them,  Every  kingdom  divided  against  itself  is  brought 
to  desolation ;  and  a  house  divided  against  a  house 
falleth. 

18.  If  Satan  also  be  divided  against  himself,  how 
shall  his  kingdom  stand  ?  because  ye  say  that  I  cast 
out  devils  through  Beelzebub. 

19.  And    if  I  by  Beelzebub   cast   out   devils,    by 

VOL.   III.  2   D 


402  G0S1'EL    ACCOIIUINO    TO  CIIAP.  XI. 

vvlioin  do  your  sons  casl  them  out  ?   tlicrcfore  shall 
thcy  be  your  judges. 

20.  But  if  I  with  the  fingcr  of  God  cast  out  devils, 
no  doubt  the  kingdom  of  God  is  come  upon  you. 

Chrys.  Chkys.  The  suspicion  of  the  Pharisees  being  utterly  with- 

in^Matt  ^^^^  reason,  they  dared  not  divulge  it  for  fear  of  the  multi- 
tude,  but  pondered  it  in  their  minds.  Hence  it  is  said,  But 
He,  hiowimj  their  tJioughts,  said  unto  them,  Every  kinydom 
divided  against  itself  will  be  brought  to  desolalion.  Bp:de. 
He  answered  not  their  vvords  but  their  thoughts,  that  so  at 
least  they  might  be  compelled  to  beheve  in  His  power,  who 
Chrys.  saw  into  the  secrets  of  the  heart.  Chrys.  He  did  uot  an- 
ubi  sup.  swer  them  from  the  Scriptures,  since  they  gave  no  heed  to 
them,  explainiug  them  away  falselyj  but  He  answers  them 
from  things  of  every  day  occurrence.  For  a  house  and 
a  city  if  it  be  divided  is  quickly  scattered  to  nothing;  and 
hkewise  a  kingdom,  than  which  nothing  is  stronger.  For 
the  harmony  of  the  inhabitants  maintains  houses  and  king- 
doms.  If  then,  says  He,  I  cast  out  devils  by  means  of 
a  devil,  there  is  dissension  among  them,  and  their  power 
perishes.  Hence  He  adds^  But  if  Satan  be  divided  against 
himself,  hoio  shall  he  stand?  For  Satan  resists  not  himself, 
nor  hurts  his  soldiers,  but  rather  strengthens  his  kingdom. 
It  is  then  by  Divine  power  alone  that  I  crush  Satan  under 
my  feet.  Ambrose.  Herein  also  He  shews  His  own  king- 
dom  to  be  undivided  and  everlasting.  Those  then  who  pos- 
sess  no  hope  in  Christ,  but  think  that  He  casts  out  devils 
through  the  chief  of  the  devils,  their  kingdom,  He  says,  is 
not  everlasting.  This  also  has  reference  to  the  Jewish 
people.  For  how  can  the  kingdom  of  the  Jews  be  ever- 
lasting,  when  by  the  people  of  the  law  Jesus  is  denied,  who 
is  promised  by  the  law  ?  Thus  in  part  does  the  faith  of  the 
Jewish  people  impugu  itself;  the  glory  of  the  wicked  is 
divided,  by  division  is  destroyed.  And  therefore  the  king- 
dom  of  the  Church  shall  remain  for  ever,  because  its  faith 
is  undivided  in  one  body.  Bede.  The  kingdom  also  of  the 
Father,  Son,  and  Holy  Spirit,  is  not  divided,  because  it  is 
sealed  with  an  eternal  stabihty.  Let  then  the  Ariaus  cease 
to  say  that  the  Son  is  inferior  to  the  Father,  but  the  Holy 


Hoin.  23, 
Matl. 


V^ER.  17 — 20.  ST.  LUKE.  403 

Spirit  inferior   to  tlie   Son,   since   whose    kingdom   is   one, 
their  power  is  one  also. 

Chrys.  This  then  is  the  first  answer ;  the  second  which  Ciirys 
relates  to  His  disciples  He  gives  as  follows,  And  if  I  by  Beel-  "°j 
zebub  cast  out  devils,  by  ivhom  do  your  sons  cast  ihem  out  ? 
He  says  not,  "My  disciples,"  hut  your  sons,  wishing  to 
soothe  their  wrath.  Cyril.  For  the  disciples  of  Christ  were 
Jews,  and  sprung  from  Jews  according  to  the  flesh,  and 
they  had  obtaincd  from  Christ  powcr  over  unclean  spirits, 
and  delivered  those  who  were  oppressed  by  them  in  Chrisfs 
name.  Seeing  then  that  your  sons  subdue  Satan  in  My 
name,  is  it  not  very  madness  to  say  that  I  have  My  power 
from  Beelzebub  ?  Ye  are  then  condemned  by  the  faith  of 
your  children.  Hence  He  adds,  Therefore  shall  they  be  your 
judges.  Chrys.  For  since  they  who  come  fortli  from  you  Chrys. 
are  obedient  unto  Me,  it  is  plain  that  they  will  condemn  "^  ^"P- 
those  who  do  the  contrary. 

Bede.  Or  else,  By  the  sons  of  the  Jews  He  means  the 
exorcists  of  that  nation,  who  cast  out  devils  by  thc  iuvo- 
cation  of  God.  As  if  He  says,  If  the  casting  out  of  devils 
by  your  sons  is  ascribed  to  God,  not  to  devils,  why  iu  My 
case  has  not  the  sarae  work  thc  same  cause?  Therefore 
shall  they  be  your  judges,  not  in  authority  to  exercise  judg- 
raent,  but  in  act,  since  they  assign  to  God  the  casting  out 
of  devils,  you  to  Beelzebub,  the  chief  of  the  devils. 

Cyril.  Since  then  what  you  say  bears  upon  it  the  mark 
of  calurany,  it  is  plain  that  by  the  Spirit  of  God  I  cast  out 
devils.     Hence  He  adds,  But  if  I  by  the  finger  of  God  cast 
out  devils,  no  doubt  the  kingdom  of  God  is  come  upon  you. 
AuG.  That  Luke  speaks  of  thefinger  of  God,  where  Matthew  Aug.  de 
has  said,  the  Spirit,  does  not  take  away  from  their  agreement  j^°"^'  ^.J^ 
in  sense,  but  it  rather  teaches  us  a  lesson,  that  we  may  know 
what  meaning  to  give  to  ihefinger  of  God,  whenever  we  read 
it  in  the  Scriptures.    Aug.  Now  the  Holy  Spirit  is  called  the  Aug.  de 
finger  of  God,  because  of  the  distribution  of  gifts  which  are  ^^^^^^•. 
given  through  Hira,  to  every  one  his  own  gift,  whether  he  be  qu.  17. 
of  men  or  angels.     For  in  none  of  our  merabers  is  division 
raore  apparent  than  in  our  fingers.     Cyril.    Or  the  Holy 
Spirit  is  called  the  finger  of  God  for  this  reason.     The  Son  Ps.  1)8.  i. 
was  said  to  be  the  hand  and  arm  of  the  Father,  for  the  Father 

2  d2 


Hom.  4-1 
ut  siip 


40A  GOiSPEL    ACCORDIKG    TO  CHAP.  XI. 

worketh  all  tliings  by  Him.  As  tlien  the  finger  is  not  sepa- 
rate  frora  the  haud,  but  by  nature  a  part  of  it ;  so  the  Holy 
Spirit  is  consubstantially  uuitcd  to  the  Son,  and  through 
Him  the  Son  does  all  things.  Ambuose.  Nor  would  you 
think  in  tlie  compacting  together  of  our  hmbs  any  division 
of  power  to  be  made,  for  there  can  be  no  division  in  an 
undivided  thing.  Aud  therefore  the  appellation  of  finger 
must  be  referred  to  the  form  of  unity,  not  to  the  distinctiou 
Athan.  of  power,  Athan.  But  at  this  time  our  Lord  does  not 
t)rat.  2.      hesitate  because  of  His  humauity  to  speak  of  Hiraself  as 

con.  ... 

Ariaii.  iuftrior  to  the  Holy  Spirit,  saying,  that  He  cast  out  devils 
by  Hira,  as  though  the  human  nature  was  not  sufficient  for 
the  casting  out  of  devils  without  the  power  of  the  Holy 
Spirit.  Cyril.  Aud  therefore  it  is  justly  said,  7%e  kingdom 
of  God  is  come  npon  you,  that  is,  "  If  I  as  a  man  cast  out 
deviis  by  the  Spirit  of  God,  human  nature  is  enriched 
through  Me,  and  the  kingdom  of  God  is  come.'' 

Chrys.  Chrys.  But  it  is  said,  upon  you,  that  He  might  draw  them 

to  Him;  as  if  He  said,  If  prosperity  comes  to  you,  why  do 
you  despise  your  good  things?  Ambrose.  At  the  same  time 
He  shews  that  it  is  a  regal  power  which  the  Holy  Spirit 
possesses,  iu  whom  is  the  kingdom  of  God,  and  that  we  iu 

Tit.  in  whom  the  Spirit  dwells  are  a  royal  house.  Tit.  Bost.  Or 
He  says,  The  kingdom  of  God  is  come  upon  you,  siguifyiug, 
'^is  come  against  you,  not  for  you."  For  dreadful  is  the 
second  coming  of  Christ  to  faithless  Christians. 

21.  When  a  strong  man  armed  keepeth  his  palace, 
his  goods  are  in  peace  : 

22.  But  when  a  stronger  than  he  shall  come  upon 
him  and  overcome  him,  he  taketh  from  him  all  his 
armour  wherein  he  trusted,  and  divideth  his  spoils. 

23.  He  that  is  not  with  Me  is  against  Me :  and  he 
that  gatiiereth  not  with  Me  scattereth. 

Cyril.  As  it  was  necessary  for  raany  reasons  to  refute  the 
cavils  of  His  opponents,  our  Lord  iiow  makes  use  of  a  very 
plaiu  exaraple,  by  which  He  proves  to  those  who  will  consider 
it  that  He  overcoraes  the  power  of  the  worhl,  by  a  power  in- 
herent  in  Himself,  saying,  When  a  strong  man  armed  kecpcth 


Matt 


VER.  21 — 23.  ST.  LUKE.  405 

hispalace.  Chrys.  He  calls  the  devil  a  strong  man,  not  because  Chrys. 
he  is  naturally  so,  but  referring  to  his  ancient  dominion,  of  .^"JT"  *'• 
which  our  weakness  was  the  cause.     Cyril.  For  he  used  be- 
fore  the  coming  of  the  Saviour  to  seize  with  great  violence 
upon  the  flocks  of  another,  that  is,  God,  aud  carry  them  as 
it  were  to  his  own  fold. 

Theophyl.  The  DeviFs  arms  are  all  kinds  of  sins,  trusting 
in  which  he  prevailed  against  men.  Bede.  But  the  world 
he  calls  his  palace,  which  Heth  iu  wickedness,  wherein  up  to  i  John  5, 
our  Saviour's  coming  he  enjoyed  supreme  power,  because  he  '^* 
rested  in  the  hearts  of  unbeKevers  without  any  opposition, 
But  with  a  stronger  and  mightier  power  Christ  has  con- 
quered,  and  by  dehvering  all  men  has  cast  him  out.  Hence 
it  is  added,  But  if  a  stronger  than  he  shall  come  upon  him, 
and  overcome,  S^c.  Cyril.  For  as  soon  as  the  AVord  of  the 
Most  High  God,  the  Giver  of  all  strength,  and  the  Lord  of 
Hosts,  was  made  man,  He  attacked  him,  aud  took  away  his 
arms.  Bede.  His  arms  then  are  the  craft  aud  the  wiles  of 
spiritual  wickedness,  but  his  spoils  are  the  men  themselves, 
who  have  been  deceived  by  him. 

Cyril.  For  the  Jews  who  had  been  a  long  time  entrapped 
by  him  into  ignorance  of  God  and  sin,  have  beeu  ealled  out 
by  the  holy  Apostles  to  the  knowledge  of  the  truth,  and  pre- 
sented  to  God  the  Father,  through  faith  in  the  Son.  Basil. 
Christ  also  divides  the  spoil,  shewing  the  faithful  watch  which 
augels  keep  over  the  salvation  of  men.  Bede.  As  conqueror 
too  Christ  divides  the  spoils,  which  is  a  sign  of  triumph,  for 
leading  captivity  captive  He  gave  gifts  to  men,  ordaining 
some  Apostles,  some  Evangelists,  some  Prophets,  and  some  Ephes.  4, 
Pastors  and  Teachers. 

Chrys.  Next  we  have  the  fourth  answer,  where  it  is  added,  Chrys. 
He  who  is  not  with  Me  is  against  Me  ;  as  if  He  says,  I  wish  "  ^  ^*^^' 
to  present  men  to  God,  but  Satan  the  contrary.  How  then 
would  he  who  does  not  work  with  Me,  but  scatters  what  is 
Mine,  become  so  united  with  Me,  as  with  Me  to  cast  out 
devils?  It  follows,  Ancl  he  who  gathereth  not  icith  Me, 
scattereth.  Cyril.  As  if  He  said,  I  came  to  gather  together 
the  sons  of  God  whom  he  hath  scattered.  And  Satan  him- 
self  as  he  is  not  with  Me,  tries  to  scatter  those  which  I  have 
gathercd  and  saved.     How  then  does  he  whora   I   use  all 


•106  GOSPEL    ACCORDINO    TO  CHAr.  XI. 

ciirys.  My  cfForts  to  rcsist,  supply  Me  with  powcr?  Chrys.  But  if 
iii  Mait.  l>c  who  does  not  work  with  Me  is  My  advcrsary,  how  much 
raore  he  wlio  opposes  Me?  It  seems  however  to  mc  that  He 
here  under  a  figure  refers  to  the  Jews,  ranging  them  with 
the  devil.  For  they  also  acted  against,  and  scattered  those 
whom  Ile  gathered  togethcr. 


24.  When  the  unclean  spirit  is  gone  out  of  a  man, 
he  walketh  through  dry  places,  seeking  rest ;  and 
finding  none,  he  saith,  I  will  return  unto  my  house 
whence  I  came  out. 

25.  And  when  he  cometh,  he  findeth  it  swept  and 
garnished. 

26.  Then  goeth  he,  and  taketh  to  him  seven  other 
spirits  more  wicked  than  himself ;  and  they  enter  in, 
and  dwell  there :  and  the  last  state  of  that  man  is 
worse  than  the  first. 

Cyril.  After  what  had  gone  before,  our  Lord  proceeds  to 
shew  how  it  was  that  the  Jewish  people  had  sunk  to  these 
opinions  concerning  Christ,  saying,  When  the  unclean  spirit 
is  gone  out  of  a  man,  ^c.  For  that  this  cxample  relates  to 
Matt.  12,  the  Jews,  Matthew  has  explained  when  he  says,  Even  so 
shall  it  be  also  unto  this  ivicked  generation.  For  all  the 
tirae  that  they  were  hving  in  Egypt  in  the  practice  of  the 
Egyptians,  there  dwelt  in  them  an  evil  spirit,  which  was 
drawn  out  of  them  when  they  sacrificed  the  lamb  as  a  type 
of  Christ,  and  were  sprinkled  with  its  blood,  and  so  escaped 
the  destroyer. 

Amerose.  The  comparison  then  is  between  one  man  and 
the  whole  Jewish  people,  from  whom  through  the  Law  the 
unclean  spirit  had  been  cast  out.  But  because  in  the  Gen- 
tiles,  whose  hearts  were  first  barren,  but  afterwards  in  bap- 
tism  moistened  with  the  dew  of  the  Spirit,  the  devil  could 
find  no  rest  because  of  their  faith  in  Chiist,  (for  to  the  un- 
clean  spirits  Christ  is  a  flaming  fire,)  he  then  returned  to  the 
Jewish  people.  Heucc  it  follows,  And  fmding  none,  he  saith, 
I  ivill  return  to  my  house  whence  I  came. 


45 


VER.  24 — 26.  ST.  LUKE.  407 

Origen.  That  is,  to  those  who  are  of  Israel,  whom  he  saw 
possessing  nothing  divine  in  them,  but  desolate,  and  vacant 
for  him  to  take  up  his  abode  there ;  aud  so  it  follows,  And 
wlien  he  came,  he  findeth  it  swept  and  garnished.  Ambrose. 
For  Israel  being  adorned  with  a  mere  outward  and  super- 
ficial  beauty,  remains  inwardly  the  raore  polluted  in  her 
heart.  For  she  never  quenched  or  allayed  her  fires  in  the 
water  of  the  sacred  fountain,  and  rightly  did  the  unclean 
spirit  return  to  her,  bringing  with  him  seven  other  spirits 
more  wicked  than  himself.  Hence  it  follows,  And  he  goeth 
and  taketh  with  him  seven  other  spirits  more  wicked  than 
himself,  and  they  enter  in  and  dwell  there.  Seeing  that  in 
truth  she  has  sacrilegiously  profaned  the  seven  weeks  of 
the  Law,  (i.e.  from  Easter  to  Pentecost,)  and  the  mystery  of 
the  eighth  day.  Therefore  as  upon  us  is  multiplied  the 
seven-fold  gifts  of  the  Spirit,  so  upon  them  falls  the  whole 
accumulated  attack  of  the  unclean  spirits.  For  the  number 
seven  is  frequently  taken  to  mean  the  whole. 

Chrys.  Now  the  evil  spirits  who  dwell  in  the  souls  of  the  Chrys. 
Jews,  are  worse  than  those  in  former  times.     For  then  the     ilT^t^' 

'  in  JMatt. 

Jews  raged  against  the  Prophets,  now  they  lift  up  their 
hands  against  the  Lord  of  the  Prophets,  and  therefore  suf- 
fered  worse  things  from  Vespasian  and  Titus  than  in  Egypt 
and  Babylon.  Heuce  it  follows,  And  the  last  state  of  that  man 
is  worse  than  theformer.  Then  too  they  had  with  them  the 
Providence  of  God,  and  the  grace  of  the  Holy  Spirit;  but 
now  they  are  deprived  even  of  this  protection,  so  that  there 
is  now  a  greater  lack  of  virtue,  and  their  sorrows  are  more 
intense,  and  the  tyranny  of  the  evil  spirits  more  terrible. 

Cyril.  The  last  state  also  is  worse  than  the  first,  accord- 
ing  to  the  words  of  the  Apostle,  It  were  better  not  to  have  2Pet.2.2L 
Jcnown  the  way  of  truth,  than  after  they  have  knoivn  it  to  turn 
back  from  it.  Bede.  This  may  also  be  taken  to  refer  to 
certain  heretics  or  schismatics,  or  Qven  to  a  bad  Catholic, 
from  whom  at  the  time  of  his  baptism  the  evil  spirit  had 
gone  out.  And  be  wanders  about  in  dry  places,  that  is,  his 
crafty  device  is  to  try  the  hearts  of  the  faithful,  which  have 
been  purged  of  all  unstable  and  transient  knowledge,  if  he 
ean  plant  in  them  any  where  the  footsteps  of  his  iniquity. 
But  he  says,  /  will  return  to  my  house  whence  J  came  out. 


p- 


108  GOSrEI,    ACCORDING    TO  CTIAP.  xr. 

And  here  we  must  beware  lest  tho  sin  which  we  snpposed 
cxtinguished  in  us,  by  our  neglect  overcome  ns  unawares. 
But  he  finds  his  house  swept  and  garnished,  that  is,  purified 
by  the  grace  of  baptism  from  the  stain  of  sin,  yet  replen- 
ished  with  no  diligence  in  good  works.  By  the  seven  evil 
spirits  wliich  he  takcs  to  Iiimself,  he  signifies  all  the  vices. 
And  thcy  are  called  more  wicked,  because  he  will  have  not 
only  those  vices  which  are  opposed  to  the  seven  spiritual 
virtues,  but  also  by  his  hypocrisy  he  will  pretend  to  have  the 
virtues  themselves. 
Chrys.  iit  Chrys.  Let  us  rcceive  the  words  which  follow,  as  said  not 
only  to  them,  but  also  to  ourselves,  And  tlie  last  state  of  that 
man  shall  be  worse  than  the  first ;  for  if  enlightened  and 
released  from  our  former  sins  we  again  return  to  the  same 
course  of  wickedness,  a  heavier  punishraent  will  await  our 
latter  sins. 

Bede.  It  may  also  be  siraply  understood,  that  our  Lord 
added  these  words  to  shew  the  distiuction  between  the  works 
of  Satan  and  His  own,  that  in  truth  He  is  ever  hastening  to 
cleanse  what  has  been  defiled,  Satan  to  defile  with  still 
greater  poUution  what  has  been  cleansed. 

27.  And  it  came  to  pass,  as  He  spake  these  things, 
a  certain  woman  of  the  company  lifted  up  her  voice, 
and  said  unto  Him,  Blessed  is  the  womb  that  bare 
Thee,  and  the  paps  which  Thou  hast  sucked. 

28.  But  He  said,  Yea  rather,  blessed  are  they  that 
hear  the  word  of  God,  and  keep  it. 

Bede.  While  the  Scribes  aud  Pharisees  were  tempting 
our  Lord,  and  uttering  blasphemies  against  Him,  a  certain 
woraan  with  great  boldness  confessed  His  incarnation,  as  it 
fonows,  And  it  canie  to  pass,  as  He  spake  these  things,  a  cer- 
tain  woman  of  the  company  lifted  up  her  voice,  and  said  unto 
Hiin,  Blessed  is  the  womb  that  bare  Thee,  ^c.  by  which  she 
refutes  both  the  caluranies  of  the  rulers  present,  and  the  un- 
behef  of  future  heretics.  For  as  then  by  blaspheraing  the 
works  of  the  Holy  Spirit,  the  Jews  denied  the  true  Son  of 
God,  so  in  after  tinies  tlie  heretics,  by  dcnying  that  the  Ever- 


VER.  29 — 33.  ST.  LUKE.  409 

virgin  Mary,  by  tlie  co-operating  power  of  the  Holy  Spirit, 
ministered  of  the  substance  of  her  flesh  to  the  birth  of  the 
only-begotten  Son,  have  said^  that  we  ought  not  to  confess 
Him  who  was  the  Son  of  man  to  be  truly  of  the  same  sub- 
stance  with  the  Father.  But  if  the  flesh  of  the  Word  of 
God,  who  was  born  according  to  the  flesh,  is  declared  ahen 
to  the  flesh  of  His  Virgin  Mother,  what  cause  is  there  why 
the  womb  which  bare  Hira  and  the  paps  which  gave  Hira 
suck  are  pronounced  blessed  ?  By  what  reasoning  do  they 
suppose  Him  to  be  nourished  by  her  milk,  frora  whose  seed 
they  deny  Him  to  be  conceived  ?  Whereas  according  to  the 
physicians,  from  one  and  the  same  fountain  both  strearas 
are  proved  to  flow.  But  the  woraan  pronounces  blessed 
not  only  her  who  was  thought  worthy  to  give  birth  from 
her  body  to  the  Word  of  God,  but  those  also  who  have  de- 
sired  by  the  hearing  of  faith  spiritually  to  conceive  the  same 
Word,  and  by  diligence  iu  good  works,  either  in  their  own 
or  the  hearts  of  their  neighbours,  to  bring  it  forth  and 
nourish  it ;  for  it  follows,  But  He  said,  Yea  rather,  blessed 
are  they  that  hear  the  word  of  God,  and  keep  it. 

Chkys.    In   this   answer   He   sought    not    to   disown   His  chrys. 
mother,  but  to  shew  that  His  birth  would  have  profited  her  ^°']^- 
nothing,  had  she  not  been  really  fruitful  in  works  and  faitli.  Mait. 
But  if  it  profited   Mary  nothing   that  Christ   derived    His 
birth   from    her,   without   the   inward  virtue    of  her  heart, 
much  less  will  it  avail  us  to  have  a  virtuous  father,  brother, 
or  son,  while  we  ourselves  are  straugers  to  virtue. 

Bede.  But  she  was  the  mother  of  God,  and  therefore 
indeed  blessed,  in  that  she  was  made  the  temporal  minister 
of  the  Word  becoming  incarnate ;  yet  therefore  much  more 
blessed  that  she  remained  the  eternal  keeper  of  the  same 
ever  to  be  beloved  Word.  But  this  expression  startles  the 
wise  men  of  the  Jews,  who  sought  not  to  hear  aud  keep  the 
word  of  God,  but  to  deny  and  blaspheme  it. 

29.  And  when  the  people  were  gathered  tbick 
together,  He  began  to  say,  This  is  an  evil  genera- 
tion  :  they  seek  a  sign ;  and  there  sball  no  sign  be 
given  it,  but  the  sign  of  Jonas  the  prophet. 


110  OOSPHL    ACCOrvDING    TO  CHAP.  XT. 

30.  For  as  Jonas  was  a  sign  unto  the  Ninevites, 
so  shall  also  thc  Son  of  Man  be  to  this  generation. 

31.  The  queen  of  the  south  shall  rise  up  in  thc 
judgment  with  the  men  of  this  generation,  and  con- 
demn  them  ;  for  she  came  from  the  utmost  parts  of 
the  earth  to  hear  the  wisdom  of  Solomon ;  and,  be- 
hold,  a  greater  than  Solomon  is  here. 

32.  The  men  of  Nineve  shall  rise  up  in  the  judg- 
ment  with  this  generation,  and  shall  condemn  it :  for 
they  repented  at  the  preaching  of  Jonas ;  and,  be- 
hold,  a  greater  than  Jonas  is  here. 

Bede.  Our  Lord   had   been  assailed   with  two  kinds  of 
questions,    for    some    accused    Him   of  casting    out    devils 
through  Beelzebub,  to  whora  up  to  this  point  Ilis  answer 
was  addressed ;  and  others  tempting  Him,  sought  from  Him 
a  sign  from  heaven,  and  these  He  now  proceeds  to  answer. 
As  it   foUows,  And  when   the  people  were  gathered  thick 
together,  He  began  to  say,  This  is  an  evil  generation,  ^c. 
Ambrose.  That  you  may  know  that  the  people  of  the  Syna- 
gogue  are  treated  with  dishonour,  while  the  biessedness  of 
the  Church  is  increased.     But  as  Jonas  was  a  sign  to  the 
Ninevites,  so  also  will  the  Son  of  Man  be  to  the  Jews. 
Hence  it  is  added,  They  seek  a  sign;  and  there  shall  no  sign 
Basil,  in    be  given  them  hut  the  sign  of  Jonas  the  prophet.      Basil. 
A  sign  is  a  thing  brought  openly  to  view,   containing  in 
itself  the  manifestation  of  something  hidden,  as  the  sign  of 
Jonas  represents  the  descent  to  hell,  the  ascension  of  Christ, 
and  His  resurrection  from  the  dead.    Hence  it  is  added,  For 
as  Jonas  was  a  sign  to  the  Ninevites,  so  shall  also  the  Son  qf 
Man  be  to  this  generation.     He  gives  them  a  sign,  not  from 
heaven,   because  they  were  unworthy  to  see  it,  but  from 
the    lowest  depths  of  hell ;   a  sign,  namely,  of  His  iiicar- 
nation,  not   of  His  divinity;    of  His   passion,  not    of  His 
glorification. 

Ambrose.  Now  as  the  sign  of  Jonas  is  a  type  of  our 
Lord's  passion,  so  also  is  it  a  testimony  of  the  grievous  sins 
uhich  the  Jews  have  committed.     We  mav  remark  at  ouce 


Esai.  7. 


VEK.  29 — 33.  ST,  LUKE.  411 

both  the  mighty  voice  of  warning,  and  the  deelaration  of 
raercy.  For  by  the  example  of  the  Ninevites  both  a  punish- 
ment  is  denounced,  and  a  remedy  promised.  Heuce  even 
the  Jews  ought  not  to  despair  of  pardon,  if  they  will  but 
practise  repeutance.  Theophyl,  Now  Jonas  after  he  came 
forth  from  the  whale's  belly  converts  the  men  of  Nineveh  by 
his  preaching,  but  when  Christ  rose  again,  the  Jewish  nation 
believed  not.  So  there  was  a  sentence  already  passed  upon 
them,  of  which  there  foilows  a  second  example,  as  it  is  said, 
The  queen  of  the  south  shall  rise  up  in  the  judgment  ivith  the 
men  of  this  generation,  and  condemn  them.  Bede.  Not  cer- 
tainly  by  any  authority  to  judge,  but  by  the  contrast  of 
a  better  deed.  As  it  follows,  For  she  came  from  the  utmost 
parts  of  the  earth  to  hear  the  wisdom  of  Solomon;  and,  be- 
hold,  a  greater  than  Solomon  is  here.  Hic  in  this  place  is 
not  the  pronoun,  but  the  adverb  of  place,  that  is,  "  there 
is  one  present  among  you  who  is  incomparably  superior  to 
Solomon."  He  said  not,  "I  am  greater  than  Soloraon," 
that  He  might  teach  us  to  be  humble,  though  fruitful  in 
spiritual  graces.  As  if  He  said,  "The  barbarian  woman 
hastened  to  hear  Solomon,  taking  so  long  a  journey  to  be 
instructed  in  the  knowledge  of  visible  living  creatures,  and 
the  virtues  of  herbs.  But  ye  when  ye  stand  by  and  hear  Wis- 
dom  herself  teaching  you  invisible  and  heavenly  things,  and 
confirming  her  words  with  signs  and  wonders,  are  stiangers 
to  the  word,  and  senselessly  disregard  the  miracles." 

Bede.  But  if  the  queen  of  the  South,  who  doubtless  is  of 
the  elect,  shall  rise  up  in  judgment  together  with  the  wicked, 
we  have  a  proof  of  the  one  resurrection  of  all  men,  good 
as  well  as  bad,  and  that  not  according  to  Jewish  fables 
to  happen  a  thousand  years  before  the  judgmeut,  but  at 
the  judgment  itself.  Ambrose.  Herein  also  while  condemu- 
ing  the  Jewish  people,  He  strougly  expresses  the  mystery 
of  the  Church,  which  in  the  queen  of  the  South,  through 
the  desire  of  obtaining  wisdom,  is  gathered  together  from 
the  uttermost  parts  of  the  whole  earth,  to  hear  the  words 
of  the  Peace-uiaking  Solomon  ;  a  queen  plaiuly  whose  king- 
dom  is  undivided,  rising  up  from  difFerent  and  distant  na- 
tions  into  one  body.  Greg.  Nyss.  Now  as  she  was  queen  of  Greg. 
the  Ethiopians,  aud  in  a  far  distant  country,  so  iu  tlic  begiu-  q"™' 


412  GOSPKL    ACCORDING    TO  CIIAT.  XI. 

ninsT  the  Cliurcli  of  tlie  Gentiles  was  in  darkness,  and  far  off 
from  tlie  knowledge  of  God.  But  wlien  Christ  the  Prince 
of  peace  shone  forth,  the  Jews  being  still  in  darkncss,  thither 
came  the  Gentiles,  and  ofFered  to  Clirist  the  fraukincense 
of  piety,  the  gokl  of  divine  knowledge,  and  precious  stones, 
that  is,  obedience  to  His  commands.  Theophyl.  Or  be- 
cause  the  South  is  praised  in  Scripture  as  warm  and  life- 
giviug,  therefore  the  soul  reigning  in  the  south,  that  is,  iii 
all  spiritual  conversation,  comes  to  hear  the  wisdom  of  Solo- 
raon,  the  Prince  of  peace,  tlie  Lord  our  God,  (i.e.  is  raised 
up  to  contemplate  Him,)  to  whom  no  one  shall  come  except 
he  reign  in  a  good  life.  But  He  brings  next  an  example 
from  the  Ninevites,  saying,  The  men  of  Nineveh  shall  rise 
up  in  judgment  with  this  generation,  and  shall  condemn  it. 
Chrys.  Chrys.  The  judgment  of  condemnation  comes  from  meu 
non  occ.  j^j^g  Qj.  yniji^g  ^q  those  who  are  condemned.  From  like, 
for  instance,  as  in  the  parable  of  the  ten  virgins,  but  from 
unhke,  when  the  Ninevites  condemn  those  who  lived  at  the 
time  of  Christ,  that  so  their  condemuation  might  be  the 
Hom.  43.  raore  remarkable.  For  the  Ninevites  indeed  were  barbarians, 
111  Mau.  1^^^  these  Jews.  The  one  enjoying  the  prophetic  teaching, 
the  other  having  never  received  the  divine  word.  To  the 
former  came  a  servant,  to  the  latter  the  Master,  of  whom  the 
one  foretold  destruction,  the  other  preached  the  kingdom  of 
heaven.  To  all  men  then  was  it  known  that  the  Jews  ought 
latherto  have  believed,  but  the  contrary  happenedj  there- 
fore  He  adds,  For  they  repented  at  the  preaching  of  Jonas, 
und,  hehold,  a  greater  tlian  Jonas  is  here.  Ambrose.  Now 
in  a  raystcry,  the  Church  consists  of  two  things,  either 
ignorauce  of  sin,  which  has  reference  mainly  to  the  queen 
of  the  South,  or  ceasing  to  siu,  which  relates  indeed  to  the 
repentant  Ninevites.  For  repentance  blots  out  the  oflPeuce, 
wisdoni  guards  against  it. 
Aug.  de         AuG.  Luke  indeed  relates  this  in  the  same  place  as  Mat- 

Cons.  Ev.  thew,   but  in  a  somewhat   different  order.     But  who  does 
hb.  11.  '  , 

«.  39.  not  see  that  it  is  an  idle  question,  in  what  order  our  Lord 
said  those  things,  seeiug  that  we  ought  to  learn  by  the  most 
precious  authority  of  the  EvangeHst,  that  thtre  is  no  false- 
hood,  But  not  every  man  will  repeat  another's  words  in  the 
same  order  in  which  they  proceeded  from  his  mouth,  seeing 


VEK.  33—36.  ST.  LUKE.  413 

that  tlie  order  itself  makes  no  difference  with  respeet  to  the 
fact,  whether  it  be  so  or  not. 

33.  No  man,  wlien  he  liath  lighted  a  candle, 
putteth  it  in  a  secret  place,  neither  under  a  bushel, 
but  on  a  candiestick,  that  they  which  come  in  may 
see  the  light. 

34.  The  hght  of  the  body  is  the  eye :  therefore 
when  thine  eye  is  single,  thy  whole  body  also  is  full 
of  Hght ;  but  when  thine  eye  is  evil,  thy  body  also  is 
fuU  of  darkness. 

35.  Take  heed  therefore  that  the  hght  which  is  in 
thee  be  not  darkness. 

36.  If  thy  whole  body  therefore  be  fuU  of  light, 
having  no  part  dark,  the  whole  shall  be  full  of  light, 
as  when  the  bright  shining  of  a  candle  doth  give 
thee  light. 

Cyril.  The  Jews  said,  that  our  Lord  performed  liis  mira- 
cles  not  for  faith,  i.e.  that  they  might  beheve  on  Him,  but  to 
gain  the  applause  of  the  spectators,  i.  e.  that  He  might  have 
more  followers.  He  refutes  therefore  this  calumny,  sayiug, 
No  man,  when  he  hath  lighted  a  candle,  putteth  it  in  a  secret 
place,  neither  under  a  bushel,  hut  on  a  candlestick.  Bede. 
Our  Lord  here  speaks  of  Himself,  shewing  that  although  He 
had  said  above  that  no  sign  should  be  given  to  this  wicked 
generation  but  the  sigu  of  Jonas,  yet  the  brightness  of  His 
light  should  by  no  means  be  hid  from  the  faithful.  He 
Himself  indeed  hghts  the  candle,  who  filled  the  vessel  of 
our  nature  with  the  fire  of  His  divinity;  and  this  candle 
surely  He  wished  neither  to  hide  from  beHevers,  nor  to 
place  under  a  bushel,  that  is,  enclose  it  iu  the  measure  of 
the  law,  or  confine  it  within  the  Hmits  of  the  single  nation 
of  the  Jews.  But  He  placed  it  upon  a  candlestick,  that  is, 
the  Church,  for  He  has  imprinted  on  our  foreheads  the 
faith  of  His  iucarnation,  that  they  who  with  a  true  faith 
wish  to  euter  tho  Church,  might  be  able  to  see  clearly  the 
hght  of  the  truth.      Lastly,   He   bids  thcm  remember  to 


414'  GOSrEL   ACCORmNO    TO  CIIAP.  XT. 

elcansc  and  purify  not  only  tlieir  works,  but  tlieir  tliouglits, 
and  thc  intcntions  of  tlie  heart.  For  it  follovvs,  The  lighl  oj 
Ps.  11!),  the  hody  is  the  eye.  Ambrose.  Eithcr  faitli  is  thc  light,  as 
it  is  writtcn,  Thy  word,  0  Lord,  is  a  lantern  to  my  feet.  For 
the  word  of  God  is  our  faith.  But  a  lantcrn  cannot  shine 
except  it  has  rcccivcd  its  quality  from  something  else.  Ileuce 
also  thc  powcrs  of  our  mind  and  scnscs  are  cnlightened,  that 
thc  piccc  of  money  which  had  bccn  lost  may  bc  found.  Let 
no  onc  thcn  place  faith  under  the  law,  for  the  law  is  bound 
by  certain  limits,  grace  is  unlimited ;  the  law  obscurcs,  gracc 
makes  clcar.  Theophyl.  Or  else,  because  the  Jews,  seeing 
the  miracles,  accused  them  out  of  the  malice  of  their  heart, 
therefore  our  Lord  tells  thera,  that,  receiving  the  light,  that 
is,  their  understanding,  from  God,  they  were  so  darkened 
wiLh  envy,  as  not  to  recognise  His  miracles  and  mercies. 
But  to  this  end  rcceived  we  our  understanding  frora  God, 
that  we  should  place  it  upon  a  candlestick,  that  others  also 
who  are  entering  in  may  see  the  light.  The  wise  man  indeed 
has  already  entered,  but  the  learner  is  still  walking.  As  if 
He  said  to  the  Pharisees,  You  ought  to  use  your  understand- 
ing  to  know  the  miracles,  and  declare  them  to  others,  seeing 
that  what  you  see  are  the  works  not  of  Beelzebub,  but  tlie 
Son  of  God.  Therefore,  keeping  up  the  meaning,  He  adds, 
The  light  of  the  body  is  the  eye.  Origen.  For  He  gives  the 
name  of  the  eye  especially  to  our  understanding,  but  the 
whole  soul,  although  not  corpcweal,  He  metaphoiically  calls 
the  body.  For  the  whole  soul  is  eulightened  by  the  under- 
standing. 

Theophyl.  But  as  if  the  eye  of  the  body  be  Hght  the 
body  wiU  be  light,  but  if  dark  the  body  will  be  dark  also, 
so  is  it  with  the  understanding  in  relation  to  the  soul. 
Hence  it  follows,  If  thine  eye  be  single,  thy  whole  body  will 
be  full  of  light ;  hut  if  evil,  thy  whole  body  will  be  full  of 
darkness.  Origen.  For  the  understanding  from  its  very 
beginning  desires  only  singleness,  containing  no  dissimula- 
ciirys.  tion,  or  guile,  or  division  in  itself.  Chrys.  If  then  we  have 
jn^Matt.  corrupted  the  understanding,  which  is  able  to  let  loose  the 
passions,  we  havc  done  violence  to  the  whole  soul,  and 
sufFer  dreadful  darkness,  being  blinded  by  the  perversiou 
of  our  understanding.     Thercfore  adds  He,  Take  heed,  there- 


vi:r,  33 — 36,  st.  lukk,  415 

fore,  ihat  the  light  which  is  in  tliee  be  not  darkncss.  He 
speaks  of  a  darkaess  wliich  may  be  perceived,  but  whicli 
has  its  origin  within  itself,  and  which  we  every  where  carry 
about  with  us,  the  eye  of  the  soul  being  put  out.  Con- 
cerning  the  power  of  this  hght  He  goes  on  to  say,  If  thy 
whole  hodij  therefore  he  full  of  light,  ^c.  ^fc.  Origen. 
That  is,  If  thy  material  body,  when  the  light  of  a  candle 
shines  upon  it,  is  made  fuU  of  Hght,  so  that  not  one  of 
thy  members  is  any  longer  in  darkness ;  much  more  when 
thou  sinnest  not,  shall  thy  whole  spiritual  body  be  so  fuU 
of  light,  that  its  brightness  may  be  compared  to  the  shining 
of  a  candle,  while  the  light  which  was  in  the  body,  and 
which  used  to  be  darkness,  is  directed  whithersoever  the 
understanding  may  commaud.  Greg.  Naz.  Or  else;  The  Greij. 
light  and  eye  of  the  Church  is  the  Bishop.  It  is  neces- ^P'**'' '^'' 
sary  then  that  as  the  body  is  rightly  directed  as  long  as  the 
eye  keeps  itself  pure,  but  goes  wrong  when  it  becomes  cor- 
rupt,  so  also  with  respect  to  the  Prelate,  according  to  what 
his  state  may  be,  must  the  Church  in  Hke  manner  sufTer 
shipwreck,  or  be  saved. 

Greg.  Or  else ;  By  the  name  body  each  particular  action  Greg. 
is  understood  which  follows  its  own  intention,  as  it  were  the  2S-  Mor, 
eye  of  the  spectators.  Therefore  it  is  said,  The  light  of  the 
hody  is  the  eye,  because  by  the  ray  of  a  good  intention  the 
deserving  parts  of  an  action  receive  hght.  If  then  thy  eye 
be  single,  thy  whole  body  will  be  full  of  light,  for  if  we  in- 
tend  rightly  in  singleness  of  heart,  we  accomplish  a  good 
work,  even  though  it  seem  not  to  be  good.  Aud  if  thy  eye 
be  evil,  thy  whole  body  will  be  full  of  darkness,  because 
when  with  a  crooked  intention  even  a  right  thing  is  done, 
although  it  appears  to  glitter  in  men's  sight,  yet  before  the 
bar  of  the  internal  judge  it  is  covered  with  darkness.  Hence 
too  it  is  rightly  added,  Take  heed  therefore  that  the  light  which 
is  in  thee  be  not  darkness.  Por  if  what  we  think  we  do  well 
we  cloud  by  a  bad  intention,  how  many  are  the  evils  them- 
selves  which  even  when  we  do  them  we  know  to  be  evil? 
Bede.  Now  when  He  adds,  If  thy  whole  body  therefore,  ^c. 
by  the  whole  of  our  body  He  means  all  our  works.  If  then 
thou  hast  done  a  good  work  with  a  good  intention,  having 
in  thy  conscience  nothing  approachiug  to  a  dark  thought. 


41G  GOSPEL    AfCORDING    TO  CHAP.  XI. 

though  it  chance  that  thy  neighbour  is  injnred  by  thy 
good  actions,  ncvcrtheless  for  thy  singlcness  of  hcart  shalt 
thou  be  rewardcd  with  grace  here,  and  with  glorious  light 
hcreaftcr;  which  IIc  significs,  adding,  And  as  the  hriyJit 
shining  of  a  candle  shall  it  give  thee  Ught.  These  words 
were  espccially  dirccted  against  the  hypocrisy  of  the  Phari- 
sees,  who  sought  for  signs  that  thcy  might  catch  Ilim. 

37.  Aiid  as  He  spake,  a  certain  Pharisee  besought 
Him  to  dine  vvith  him,  and  He  went  in,  and  sat  down 
to  meat. 

38.  And  when  the  Pharisee  saw  it,  he  marvelled 
that  He  had  not  first  washed  before  dinner. 

39.  And  the  Lord  said  unto  him,  Now  do  ye 
Pharisees  make  clean  the  outside  of  the  cup  and  the 
platter ;  but  your  inward  part  is  full  of  ravening  and 
wickedness. 

40.  Ye  fools,  did  not  He  that  made  that  which  is 
without  make  that  which  is  within  also  ? 

41.  But  rather  give  alms  of  such  things  as  ye  have  ; 
and,  behold,  all  things  are  clean  unto  you. 

42.  But  woe  unto  you,  Pharisees !  for  ye  tithe 
mint  and  rue  and  all  manner  of  herbs,  and  pass  over 
judgment  and  the  love  of  God :  these  ought  ye  to 
have  done,  and  not  to  leave  the  other  undone. 

43.  Woe  unto  you,  Pharisees !  for  ye  love  the 
uppermost  seats  in  the  synagogues,  and  greetings  in 
the  markets. 

44.  Woe  unto  you,  Scribes  and  Pharisees,  hypo- 
crites  !  for  ye  are  as  graves  which  appear  not,  and 
the  men  that  walk  over  them  are  not  aware  of  them. 

Cyril.  The  Pharisee,  while  our  Lord  still  contiuued  on 
speaking,  invites  Him  to  his  own  house.  As  it  is  said, 
And  while  He  was  speaking,  a  certain  Pharisee  hesought 
Him  to  dine  with  him.  Bede.  Luke  expressly  says,  And 
as  Ile  spake  these  things,  to  shew  that  He  had   not   quite 


VER.  37 — 44.  ST.  LrKE.  417 

finished  what  He  had  purposed  to  say,  but  was  somewhat 
interrupted    by  the   Pharisee    asking   Hira    to   diue.     Aug.  Aup. 
For  in  order  to  rehite  this,  Luke  has  made  a  variation  from  j{y., ""' 
Matthew,  at  that  place  where  both  had  raentioned  what  our  lii>-  ''• 

.  .  c.  40 

Lord  said  concerning  the  sign  of  Jonah,  and  the  queen  of 
the  south,  and  the  unclean  spirit ;  after  which  disconrse 
Matthew  says,  WhUe  Ile  yet  talked  to  the  people,  behold  Ilis 
mother  and  His  brethren  stood  without  desiring  to  sjjeak  to 
Him ;  but  Luke  having  also  in  that  discourse  of  our  Lord 
related  some  of  our  Lord's  sayings  which  Matthcw  omitted, 
now  departs  from  the  order  which  he  had  hitherto  kept 
with  Matthew. 

Bede.  Accordingly,  after  that  it  was  tokl  Hira  that  His 
mother  and  brethren  stood  without,  and  Ple  said,  For  he 
that  doeth  the  will  oj  God,  the  same  is  Mij  brother,  and 
sister,  and  mother,  we  are  given  to  understand  that  He  by 
the  request  of  the  Pharisee  went  to  the  dinner. 

Cykil.  For  Christ,  knowing  the  wickedness  of  those  Pha- 
risees,  Himself  purposely  condescends  to  be  occupied  in 
admonishing  them,  after  the  manner  of  the  best  physicians, 
who  bring  remedies  of  their  own  making  to  those  who  are 
dangerously  ill.  Hence  it  follows,  And  He  went  i?i  and  sat 
down  to  meat.  But  what  gave  occasion  for  the  words  of 
Christ  was,  that  the  ignorant  Pharisees  were  pffended,  that 
while  men  thought  Him  to  be  a  great  man  and  a  prophet, 
He  conformed  not  to  their  unreasonable  customs.  Therefore 
it  is  added,  But  the  Pharisee  began  to  think  and  say  within 
himself,  Wiiy  had  Ile  not  first  washed  before  dinner  ? 

AuG.  For  every  day  before  dinner  the  Pharisees  washed  A.uo. 
themselves  with  water,  as  if  a  daily  washing  could  be  a  jy^'"' 
cleansing  of  the  heart.  But  the  Pharisee  thought  within 
himself,  yet  did  not  give  utterance  to  a  word ;  nevertheless, 
He  heard  who  perceived  the  secrets  of  the  heart.  Heuce  it 
follows,  And  the  Lord  said  unto  him,  Noiv  do  ye  Pharisees 
make  clean  the  outside  of  the  cup  and  the  platter ;  but  your 
inward  part  is  full  of  ravening  and  wickedness. 

Cyril.  Now  our  Lord  might  also  have  used  other  words 
to  admonish  the  foolish  Pharisee,  but  He  seizes  the  oppor- 
tunity  and  framed  His  reproof  from  the  things  that  were 
ready  before  Him.    At  the  hour,  namely,  of  meals  He  takcs 

VOL.   III.  2  E 


418  GOSPEL    ACCOllDING    TO  CHAP.  XI. 

for  II is  cxamplc  the  cup  and  the  platter,  pointing  out  that  it 
bccarae  the  sincere  servants  of  God  to  be  washcd  and  clean, 
not  only  from  bodily  impurity,  but  also  from  that  which  lies 
concealcd  within  the  power  of  the  soul,  just  as  any  of  the 
vesscls  which  are  used  for  the  table  ought  to  be  free  from  all 
inward  defilement. 

Ambrose.  Now  mark  that  our  bodies  are  signified  by  the 
mention  of  earthly  and  fragile  things,  which  when  let  fall 
a  short  distance  are  broken  to  pieces,  and  those  things  which 
tlie  mind  mcditates  within,  it  easily  expresses  through  the 
senses  and  actions  of  the  body,  just  as  those  things  which 
the  cup  contains  within  make  a  glitter  without.  Hence  also 
hereafter,  by  the  word  cup  doubtless  the  passion  ot  the  body 
is  spoken  of.  You  perceive  then,  that  not  the  outside  of  the 
cup  and  platter  defiles  us,  but  the  inner  parts.  For  He  said, 
But  your  imvard part  isfull  of  ravening  and  wiclcedness. 

AusT.  AuG.  But  how  vvas  it  that  He  spared  not  the  man  by  whom 

JoeJ"  He  was  invited?  Yea  rather,  He  spared  him  by  reproof, 
that  when  corrected  He  might  spare  him  in  the  judgment. 
Further,  He  shews  us  that  baptism  also  which  is  once  given 
cleanses  by  faith  ;  but  faith  is  something  within,  not  with- 
out.  The  Pharisees  despised  faith,  and  used  washings  which 
were  without ;  while  within  they  remained  full  of  pollution. 
The  Lord  condemns  this,  saying,  Ye  fools,  did  not  He  that 
made  that  which  is  without  make  that  which  is  within  also  ? 
Bede.  As  if  He  says,  He  who  made  both  natures  of  man, 
will  have  each  to  be  cleansed.  This  is  against  the  Mani- 
cheans,  who  think  the  soul  only  was  created  by  God,  but  the 
flesh  by  the  devil.  It  is  also  against  those  who  abominate 
the  sins  of  the  flesh,  such  as  fornication,  theft,  and  the  like ; 
while  those  of  the  spirit,  which  are  no  less  condemned  by 
the  Apostle,  they  disregard  as  trifling. 

Ambrose.  Now  our  Lord  as  a  good  Master  taught  us  how 
we  ought  to  purify  our  bodies  from  defilement,  saying,  But 
rather  give  alms  of  such  things  as  ye  have  over :  and,  behold, 
all  things  are  clean  unto  you.  You  see  what  the  remedies 
are ;  alrasgiving  cleanseth  us,  the  word  of  God  cleanseth  us, 

John  15,  according  to  that  which  is  written,  Noiv  ye  are  clean  through 
the  word  which  I  have  spoken  unto  you. 

C\ pr.de        Cyprian.  Thc  Mcrciful  bids  us  to  shew  mercy  :  aud  be- 

Op.  et  •' 

Eleem. 


VER.  37 — 4^.  ST.  LUKE.  419 

cause  He  seeks  to  save  those  whom  He  has  redeemed  at 
a  great  price,  He  teaches  that  they  who  have  been  defiled 
after  the  grace  of  baptism  may  again  be  made  clean. 

Chrys.  Now  He  says,  give  alms,  not  injury.     For  alms-  Chrys. 
giving  is  that  which  is  free  from  all  injury.     It  makes  all  ^^^Ta 
things   clean,   and    is    more   excellent  than   fasting ;   which  Joan. 
though  it  be  the  more  painful,  the  other  is  the  more  pro- 
fitable.     It  enHghtens  the  soul,  enriches  it,  and  makes  it 
good  and  beautifuh     He  who  resolves  to  have  compassion 
on   the    needy,    will    sooner   cease   from    sin.     For   as   the 
physician  who  is  in   the  habit  of  healing  the  diseased   is 
easily  griewd  by  the  misfortunes  of  others;  so  we,  if  we 
have  devoted  ourselves  to  the  relief  of  others,  shall  easily 
despise  things  present,  and  be  raised  up  to  heaven.     The 
unction   of  almsgiviug  then  is  no  sHght  good,  since  it  is 
capable  of  being  appHed  to  every  wound. 

Bede.  He  speaks  of  "  what  is  over  and  above"  our  ne-  quod 
cessary  food  and  clothing.  For  you  are  not  commanded  estr"^" 
to  give  alms  so  as  to  consume  yourself  by  want,  but  that 
after  satisfying  your  wants,  you  should  supply  the  poor  to 
the  utmost  of  your  power.  Or  it  must  be  taken  in  this 
way.  Do  that  which  remains  within  your  power,  that  is, 
which  is  the  only  remedy  remaining  to  those  who  have 
been  hitherto  engaged  in  so  much  wickedness;  give  alms. 
Which  word  appHes  to  every  thing  which  is  done  with  pro- 
fitable  compassion.  For  not  he  alone  gives  alms  who  gives 
food  to  the  hungry  and  things  of  that  kind,  but  he  also 
who  gives  pardon  to  the  sinner,  and  prays  for  him,  and  re- 
proves  hira,  visiting  him  with  some  correctiug  punishment. 
Theophyl.  Or  He  means,  "  That  which  is  uppermost."  For 
wealth  rules  the  covetous  man's  heart. 

Ambrose.  The  whole  then  of  this  beautiful  discourse  is 
directed  to  this  end,  that  while  it  invites  us  to  the  study  of 
simpHcity,  it  should  condemn  the  luxury  and  worldHness  of 
the  Jews.  And  yet  even  they  are  promised  the  aboHtion 
of  their  sins  if  they  will  foHow  mercy. 

AuG.  But  if  they  cannot  be  cleansed  except  they  beHeve  Aug. 
on  Him  who  cleanses  the  heart  by  faith,  what  is  this  which  jq""' 
He  says,  Give  alms,  and  behold  all  things  are  clean  to  you  ? 
Let  us  give  heed,  and  perhaps  He  Himself  explains  it  to  us. 

2  e2 


I'i20  GOSPEL    ACCORDING    TO  CIIAP.  XI. 

For  tlie  Jcws  witlidrew  a  tentli  part  from  all  tlicir  produce, 
and  gave  it  in  alms,  wliicli  rarcly  a  Cliristian  does.  Thcre- 
fore  tlicy  niockcd  Hira,  for  saying  this  to  them  as  to  men 
who  did  not  give  alms.  God  knowing  this  adds,  But  woe 
unto  you,  Pharisees !  for  ye  tithe  mint  and  rue  ayid  all  manner 
of  herbs,  and  pass  over  judgment  and  the  love  of  God.  This 
then  is  not  giving  alms.  For  to  give  alms  is  to  shcw  mcrcy. 
If  thou  art  wise,  begin  with  thyself :  for  how  art  thou  mcr- 
ciful  to  another,  if  crucl  to  thyself  ?  Hear  the  Scripture, 
Eccliis.  which  says  unto  thee,  Have  mercy  on  thy  own  soul,  and 
'  please  God.     Return  unto  tliy  conscience,  thou  that  livest 

in  evil  or  unbelief,  and  then  thou  findest  thy  soul  begging, 
or  perhaps  struck  dumb  with  want.  In  judgment  and  love 
give  alras  to  thy  soul,  What  is  judgraent?  Do  what  is  dis- 
pleasing  to  thyself.  What  is  charity?  Love  God,  love  thy 
neighbour.  If  thou  neglectest  this  alras,  love  as  rauch  as  you 
like,  thou  doest  nothiug,  since  thou  doest  it  not  to  thyself. 

Cyril.  Or  He  says  it  by  way  of  censure  upon  the  Phari- 
sees,  who  ordered  those  precepts  only  to  be  strictly  observed 
by  their  people,  which  were  the  cause  of  fruitful  returns  to 
themselves.  Hence  they  omitted  not  eveu  tlie  sraallest 
herbs,  but  despised  the  work  of  inspiring  love  to  God,  and 
the  just  awarding  of  judgraent.  Theophyl.  For  because  they 
despised  God,  treating  sacred  things  with  indifFcrence,  He 
coramands  thera  to  have  love  to  God ;  but  by  judgraent  He 
irapHes  the  love  of  our  neighbour.  For  when  a  man  judges 
his  neighbour  justly,  it  proceeds  frora  his  love  to  hira. 

AiNiBROSE.   Or  judgment,    because  they  do  uot   bring  to 

examination  every  thing  that  they  do ;  charity,  because  they 

love  not  God  with  their  heart.   But  that  He  might  not  make 

us  zealous  of  the  faith,  to  the  neglect  of  good  works,  He 

suras  up  the  perfection  of  a  good  man  in  a  few  words,  these 

ought  ye  to  have  done,  and  not  to  leave  the  other  undone. 

ciirys.       Chrys.     Where  indeed  the  subject  treated  was  the  Jewish 

S°'."'        cleansing,  He  altogether  passed  it  by,  but  as  the  tithe  is 

Mait.        a  kind  of  almsgiving,  and  the  time  was  not  yet  come  for 

absolutely  destroying  the  customs  of  the  law,  therefore  He 

says,  these  ought  ye  to  have  done. 

Ambrose.  He  reproves  also  tlie  arrogance  of  the  boasting 
Jews  in  seeking  the  pre-eminence  :  for  it  foUows,  Woe  unto 


VEH.  45 54.  ST.   LUKE.  421 

you,  Pharisees,  for  yc  love  the  uppermost  seats  in  the  syna- 
gogues,  S^c.  Cyril.  By  means  of  tliose  tliings  for  Avliich  He 
blames  us  He  makes  us  better.  For  He  would  liave  us  be 
Iree  from  ambition,  and  not  desire  after  vain  show  rather 
than  the  reality,  which  the  Pharisees  were  then  doiug.  For 
the  greetings  of  men,  and  the  rule  over  thera,  do  not  move 
us  to  be  really  useful,  for  these  things  fall  to  men  though 
they  be  not  good  men.  Therefore  he  adds,  IFoe  unto  you, 
who  are  as  graves  which  appear  not.  For  in  wishing  to  re- 
ceive  greetings  from  men  and  to  exercise  authority  over 
them,  that  they  might  be  accounted  great,  they  diflfer  uot 
from  hidden  graves,  which  ghtter  indeed  with  outward  or- 
naments,  but  within  are  full  of  all  uncleanuess.  Ambrose. 
And  like  graves  which  appear  not,  they  deceive  by  thcir 
outside  beauty,  and  by  their  look  impose  upon  the  passers 
by ;  as  it  follows,  and  the  men  that  walk  over  them  are  not 
aivare  of  them ;  so  rauch  that  in  truth,  though  they  give 
outward  promise  of  what  is  beautiful,  inwardly  they  enclose 
all  manner  of  pollution. 

Chrys.  But  that  tlie  Pharisees  were  so,  cannot  be  won-  ciirys. 
dered  at.     But  if  we   who  are  couuted  worthy  to   be  the  Jl""'* 
temples  of  God  suddenly  become  graves  fuU  only  of  cor- 
ruption,  this  is  indeed  the  lowest  wretchedness. 

Cyril.  Now  here  the  apostate  Julian  says,  tliat  we  must  Cyrii. 
avoid  graves  which  Christ  says  are  unclean  ;  but  he  knevv  j°,"'a„ 
not  the  force  of  our  Saviour's  words,  for  He  did  not  com-  ''b.  lo 
mand  us  to  depart  from  the  graves,  but  likcned  to  them  the 
hypocritical  people  of  the  Pharisees. 

45.  Then  answered  one  of  the  Lawyers,  and  said 
unto  Him,  Master,  thus  saying  Thou  reproachest  us 
also. 

46.  And  He  said,  Woe  unto  you  also,  ye  Lawyers ! 
for  ye  lade  men  with  burdens  grievous  to  be  borne, 
aiid  ye  yourselves  touch  not  the  burdens  with  oiie  of 
your  fingers. 

47.  Woe  unto  you  !  for  ye  huild  the  sepulchrcs  of 
the  prophets,  and  your  fathers  killed  them. 


422  GOSPEL    ACCORDING    TO  CHAP.  XI. 

48.  Truly  ye  bear  witness  that  ye  allow  the  deeds 
of  your  fathers :  for  they  indeed  killed  them,  and  ye 
build  their  sepulchres. 

49.  Therefore  also  said  the  wisdom  of  God,  I  will 
send  them  prophets  and  apostles,  and  some  of  them 
they  shall  slay  and  persecute  : 

50.  That  the  blood  of  all  the  prophets,  which  was 
shed  from  the  foundation  of  the  w^orld,  may  be  re- 
quired  of  this  generation  ; 

51.  From  the  blood  of  Abel  unto  the  blood  of 
Zacharias,  which  perished  between  the  altar  and  the 
temple :  verily  I  say  unto  you,  It  shall  be  required  of 
this  generation. 

52.  Woe  unto  you,  Lawyers !  for  ye  have  taken 
away  the  key  of  knowiedge :  ye  enter  not  in  your- 
selves,  and  them  that  were  entering  in  ye  hindered. 

53.  And  as  He  said  these  things  unto  them,  the 
Scribes  and  Pharisees  began  to  urge  Him  vehemently, 
and  to  provoke  Him  to  speak  of  many  things  : 

54.  Laying  wait  for  Him,  and  seeking  to  catch 
something  out  of  His  mouth,  that  they  might  accuse 
Him. 

Cyril.  A  reproof  which  exalts  the  meek  is  generally 
hateful  to  the  proud  man.  When  therefore  our  Saviour 
was  blaming  the  Pharisees  for  transgressing  from  the  right 
path,  the  body  of  Lavvyers  were  struck  with  consternation. 
Hence  it  is  said,  Then  answered  one  of  the  Lawyers,  and 
said  unto  Him,  Master,  thus  saying  Thou  reproachest  us  also. 
Bede.  In  what  a  grievous  state  is  that  conscience,  which 
hearirig  the  word  of  God  thinks  it  a  reproach  against  itself, 
and  in  the  account  of  the  puuishment  of  the  wicked  per- 
ceives  its  own  condemnation. 

Theophyl.  Now  the  Lawyers  were  difFerent  from  the 
Pharisees.  For  the  Pharisees  being  separated  from  the  rest 
had  the  appearance  of  a  rehgious  sect ;  hut  those  skilled 
in  the  Law  were  the  Scribes  and  Doctors  who  solved  legal 


VER.  45— 5'»-.  ST.  LUKE.  423 

questions.  Cyril.  But  Christ  brings  a  severe  eharge  against 
the  Lawyers,  and  subdues  their  foolish  pride,  as  it  foUows, 
And  He  said,  Woe  unto  you  also,  ye  Laivyers,  for  ye  lade 
men,  S^c.  He  brings  forward  an  obvious  example  for  their 
direction.  The  Law  was  burdensome  to  the  Jews  as  the 
disciples  of  Christ  confess,  but  these  Lawyers  binding  to- 
gether  legal  burdens  which  could  not  be  borne,  placed 
tliem  upon  those  under  them,  taking  care  themselves  to 
have  no  toil  whatever.  Theophyl.  As  often  also  as  the 
teacher  does  what  he  teaches,  he  lightens  the  load,  offering 
himself  for  an  example.  But  when  he  does  none  of  the 
things  which  he  teaches  others,  the  loads  appear  heavy  to 
those  ■who  learn  his  teaching,  as  being  what  even  their 
teacher  is  not  able  to  bear. 

Bede.  Now  they  are  rightly  told  that  they  would  not 
touch  the  burdens  of  the  Law  even  with  one  of  their  fingers, 
that  is,  thcy  fulfil  not  in  the  slightest  point  that  law  which 
they  pretend  to  keep,  and  transmit  to  the  keeping  of  others, 
contrary  to  the  practice  of  their  fathers,  witiiout  faith  and 
the  grace  of  Clirist. 

Greg.  Nyss.  So  also  are  there  now  many  severe  judges  of 
sinners,  yet  weak  combatants ;  burdensome  imposers  of  laws, 
yet  weak  bearers  of  burdens  ;  who  wish  neither  to  approach 
nor  to  touch  strictness  of  life,  though  they  sternly  exact  it 
from  their  subjects. 

Cyril.  Having  then  condemned  the  burdensome  dealing 
of  the  Lawyer,  Ile  brings  a  general  charge  against  all  the 
chief  men  of  the  Jews,  sayiug,  Woe  to  you  who  build  the 
tombs  of  the  prophets,  and  your  fathers  killed  them.  Am- 
BROSE.  Tliis  is  a  good  answer  to  the  foolish  superstition  of 
the  Jews,  who  in  building  the  tombs  of  the  prophets  con- 
demned  the  deeds  of  their  fathers,  but  by  rivalling  their 
fathers'  wickedness,  throw  back  the  sentence  upon  tliem- 
selves.  For  not  the  buikling  but  the  imitation  of  their 
deeds  is  looked  upon  as  a  crime.  Therefore  He  adds,  Truly 
ye  bear  ivitness  that  ye  allow,  i^"c. 

Bede.  They  pretended  indced,  in  order  to  win  the  favour  of 
the  multitude,  that  they  were  shocked  at  the  unbelief  of  their 
fathers,  since  by  splendidly  honouring  the  memories  of  the 
prophets  who  were  slain  by  tliem  they  condemned  their  deeds. 


424  GOSPEL   ACCORDING    TO  CHAP.  XI. 

])iit  iu  tlicir  vcry  actions  thcy  tcstify  liow  raucli  tliey  coincidc 
with  their  fathcrs'  wickcdness,  by  trcatinj;;  with  insult  that 
Lord  whora  thc  prophcts  forctohl.  Ilcnce  it  is  addcd,  There- 
fore  also  said  the  luisdom  of  God,  I  ivill  send  them  prophets 
and  apostles,  and  some  of  theni  they  shull  slay  and  persecute. 
Ambrose.  The  wisdom  of  God  is  Christ.  The  words  indeed 
in  jNIatthew  are,  Behold  I  send  unto  you  p)rophets  and  ivise 
men.  Bede.  But  if  the  sarae  Wisdom  of  God  scnt  prophets 
and  Apostles,  let  heretics  cease  to  assign  to  Christ  a  begin- 
ning  from  thc  Virgin ;  let  them  no  longer  declare  one  God  of 
the  Law  and  Prophets,  another  of  tlie  New  Testament.  For 
altliough  the  Apostolic  Scripture  often  calls  by  the  name  of 
prophets  not  only  those  who  foretell  tlie  coming  Licaruation 
of  Christ,  but  those  also  who  foretell  the  future  joys  of  the  king- 
dom  of  heaven,  yet  I  should  never  suppose  that  these  wcre  to 
be  placed  before  the  Apostles  in  the  ordcr  of  enumeration. 
Athan.  Athan.  Now  if  thcy  kill,  the  dcath  of  the  slain  will  cry 

Apol.  1.     Qjj^.  |.jjg  louder  against  them  ;  if  thev  pursue,  they  send  forth 

de  iuga  "  "    ^  •         c 

sua.  memorials  of  thcir  iniquity,  for  flight  makes  the  pursuit  or 

the  sufferers  to  rcdound  to  the  great  disgrace  of  the  pursuers. 
For  no  one  flees  from  the  merciful  and  gentle,  but  rather 
frora  the  cruel  and  cvil-raiuded  man.  And  therefore  it  fol- 
lows,  That  the  blood  of  all  the  prophets  who  have  been  slain 
from  the  foundation  of  the  world  may  be  required  of  this  gene- 
ration.  Bkde,  It  is  asked,  How  comes  it  that  the  blood  of 
all  the  prophcts  and  just  men  is  required  of  the  single  genc- 
ration  of  the  Jews  ;  whereas  many  of  the  saints,  both  beforc 
tlie  Licarnation  and  after,  have  been  slain  by  other  nations  ? 
But  it  is  the  manner  of  the  Scriptures  frequently  to  reckon 
two  generations  of  men,  onc  of  the  good,  and  the  other  of 
the  evil.  Cyhil.  Although  then  He  says  pointedly  of  tbis 
generation,  He  cxprcsses  not  merely  those  who  were  then 
standing  by  Hira  and  listening,  but  every  manslayer.  For 
Chrys.  likc  is  attributcd  to  likc.  Chrys.  But  if  Ile  means  that 
•^'°m',!*"   the  Jews  are  about  to  suffer  worse  things,  this  will  not  be 

111  J\Ltlt.  '-' 

undeserved,  for  they  have  darcd  to  do  worse  tliau  all.  And 
they  have  been  corrcctcd  by  none  of  their  past  calaraitics, 
but  when  they  saw  others  sin,  and  punished,  they  were  not 
made  bettcr,  but  did  likcwise;  yct  it  will  not  be  that  oiic 
sliall  suffcr  punishment  for  the  sins  of  others. 


VER.  45 — 54.  ST.  LUKE.  425 

Theophyl.  But  our  Lord  sliews  that  the  Jews  havc  iu- 
herited  the  malice  of  Cain,  since  He  adds,  From  the  blood 
qf  Abel  to  the  blood  of  Zacharias,  ^-c.  Abel,  inasmuch  as  he 
was  slain  by  Cainj  but  Zacharias,  wliom  they  slew  between 
the  temple  and  the  altar,  sorae  say  was  the  Zacharias  of  old 
time,  the  son  of  Jehoiadah  the  Priest.  Bede.  Why  He 
begins /rom  the  blood  of  Abel,  who  was  the  first  martyr,  we 
need  not  wonder;  but  why,  to  the  blood  of  Zacharias,  is 
a  question,  since  many  were  slain  after  him  even  up  to  our 
Lord's  birth,  aud  soon  after  His  birth  the  Innocents,  unless 
perhaps  it  was  because  Abel  was  a  shepherd,  Zacliarias 
a  Priest.  And  the  one  was  killed  in  the  field,  the  other 
in  the  cou-t  of  the  temple,  martyrs  of  each  class,  that  is, 
under  their  names  are  shadowed  both  laymen,  and  those 
engaged  in  the  office  of  the  altar. 

Greg.  Nyss.  But  some  sav  that  Zacharias,  the  father  of  Gre<;. 
John,  by  the  spirit  of  prophecy  forecasting  the  mystery  of  ])'i|!,','/" 
the  immaculate  virginitv  of  the  mother  of  God,  in  no  wise  Nat. 

Christi. 

separated  her  from  the  part  of  the  temple  set  apart  for 
virgins,  wisliing  to  shew  that  it  was  in  the  power  of  the 
Creator  of  all  things  to  manifest  a  new  birth,  while  He  did 
not  deprive  the  mother  of  the  glory  of  her  virginity.  Now 
this  part  was  between  the  altar  and  the  temple,  in  which 
was  placed  the  brazen  altar,  where  for  this  reason  they 
slew  him.  It  is  said  also,  that  when  they  heard  the  King 
of  the  world  was  about  to  come,  frora  fear  of  subjection 
they  designedly  attacked  him  who  bore  witness  to  His  com- 
ing,  and  slew  the  piiest  in  the  temple.  Greek  Ex.  But  Geome- 
otliers  give  another  reason  for  the  destruction  of  Zacharias. 
For  at  the  mnrder  of  the  chihlren  the  blessed  John  was  to 
be  slain  with  the  rest  of  the  same  age,  but  Elisabeth,  snatch- 
ing  up  her  son  from  the  raidst  of  the  shiughter,  sought  the 
desert.  And  so  when  IIerod's  sohliers  could  not  find  EUsa- 
beth  and  the  child,  they  turn  their  wrath  against  Zacharias, 
killing  him  as  he  was  rainisteriug  in  the  temple. 

It  follows,  Woe  to  you,  Lawyers,  for  ye  have  taken  away  the 
key  of  knowledije.     Basil.    This  word  woe,  which  is  uttered  Basii.  in 
with  pain  intolerable,  is  suited  to  those  who  were  shortly 
alter  to  be  cast  out  into  grievous  punishment.     Cyril.  Now 
we  sav,  the  hiw  itsclf  is  the  kev  of  knowledge.     For  it  was 


4!26  GOSPEL    ACCORDING    TO  CIIAP.  XI. 

both  a  shadow  and  a  figure  of  the  righ^eousness  of  Christ, 

thcrefore  it  became  the  Lawyers,  as  instructors  of  the  Law 

of  Moses  and  the  words  of  the  Prophets,  to  reveal  in  a  cer- 

tain  measure  to  the  Jewish  people  the  knowledge  of  Christ. 

This  they  did  not,  but  on  the  coutrary  detracted  frora  the 

divine  miracles,  and  spoke  against  His  teaching,  Why  hear 

ye  Him  ?    So  then  they  took  away  the  key  of  knowledge. 

Hence  it  follows,  Ye  entered  not  in  yourselves,  and  them  that 

were  entered  in  ye  hindered.     But  faith  also  is  the  key  of 

knowledge.     For  by  faith   comes   also   the   knowledge   of 

Isa.  7,  9.    truth,  according  to  that  of  Isaiah,  Unless  ye  have  believed, 

ye  will  not  understand.     The  Lawyers  then  have  taken  away 

the  key  of  knowledge,   not  permitting  men  to  believe  in 

Aug.  de     Christ.     AuG.  But  the  key  of  knowledge  is  also  the  humi- 

1.  ii.  q.  23.  lity  of  Christ,  which  they  would  neither  themselves  under- 

stand,  nor  let  be  understood  by  others.     Ambrose.  Those 

also  are  even  now  condemned  under  the  narae  of  Jews,  and 

made  subject  to  future  punishraent,  who,  while  usurping  to 

themselves  the  teaching  of  divine  knowledge,  both  hinder 

others,  and  do  uot  themselves  acknowledge  that  which  they 

profess. 

Aug.de         AuG.  Now  all  these  things  Matthew  records  to  have  been 

con.  Ev.    gj^-^  after  our  Lord  had  come  into  Jerusalera.    But  Luke  re- 

lib.  11. 

c.  75.  lates  them  here,  when  our  Lord  was  yet  on  His  journey  to 
Jerusalem.  From  which  they  appear  to  me  to  be  similar 
discourses,  of  which  Matthew  has  given  one,  Luke  the 
other. 

Bede.  But  how  true  were  the  charges  of  unbelief,  hypo- 
crisy,  and  impiety,  brought  against  the  Pharisees  and  Law- 
yers  they  themselves  testify,  striving  not  to  repent,  but  to 
entrap  the  Teacher  of  truth ;  for  it  follows,  And  as  He  said 
these  things  to  them,  the  Pharisees  and  Lawyers  began  to 
urge  Him  vehemently.  Cyril.  Now  this  urging  is  taken 
to  mean  pressing  upon  Him,  or  threatening  Him,  or  wax- 
ing  furious  against  Hira.  But  they  began  to  interrupt  His 
words  in  many  ways,  as  it  follows,  And  to  force  Him  to 
sptuk  o/  many  things.  Theophyl.  For  when  several  are 
questioning  a  man  on  different  subjects,  since  he  cannot 
reply  to  all  at  once,  foolish  people  think  he  is  doubting. 
This  also   was   part   of  their  wicked   design   against    Him  ; 


VER.  45 — 54.  ST.  LUKE.  427 

but  they  sought  also  in  another  way  to  control  His  power 
of  speech,  naraely,  by  provoking  Him  to  say  soraething  by 
which  He  might  be  condemncd ;  whence  it  follows,  Laying 
in  wait  for  Him,  and  seeking  io  catch  something  out  of  Mis 
mouth,  that  they  mlght  accuse  Him.  Having  first  spoken  of 
"forcing,"  Luke  now  says  to  catch  or  seize  something  from 
His  mouth  ;  at  one  time  indeed  they  asked  Him  concerning 
the  Law,  that  they  might  convict  as  a  blasphemer  Him  who 
accused  INIoses;  but  at  another  time  concerning  Csesar,  that 
they  might  accuse  Him  as  a  traitor  and  rebel  agaiust  the 
majesty  of  Cjesar. 


CHAP.  XII. 

1.  In  the  mean  time,  when  thcre  were  gathered 
togcther  an  innumerable  multitude  of  people,  inso- 
niuch  that  they  trode  one  upon  another,  He  began 
to  say  unto  Ilis  disciples  first  of  all,  Beware  ye  of 
the  leaven  of  the  Pharisees,  which  is  hypocrisy. 

2.  For  there  is  nothing  covered,  that  shall  not  be 
revealed  ;  neither  hid,  that  shall  not  be  known. 

3.  Therefore  whatsoever  ye  have  spoken  in  dark- 
ncss  shall  be  heard  in  the  light  ;  and  that  which  ye 
have  spoken  in  the  ear  in  closets  shall  be  proclaimed 
upon  the  housetops. 

Theophyl.  The  Pharisees  songht  indeed  to  cntch  Jesiis 
in  His  talk,  that  they  raight  lead  away  tlie  people  from 
Him.  But  this  design  of  theirs  is  reversed.  For  the  peo- 
ple  came  all  the  more  unto  Him  gathered  together  by 
thousands,  and  so  desirous  to  attach  theraselves  to  Christ, 
that  they  pressed  one  upon  another.  So  raighty  a  thing 
is  truth,  so  feeble  every  where  deceit.  AVhence  it  is  said, 
And  ivhen  there  were  gathered  together  a  great  multitude, 
insomuch  that  they  trode  upon  one  another,  Ile  hegun  to  say 
unto  His  disciples,  Beware  ye  of  the  leaven  of  the  Pharisees, 
ivhich  is  hypocrisy.  Cykil.  For  they  were  false  accusers ; 
therefore  Christ  warned  His  disciples  against  them.  Greg. 
Naz.  When  leaven  is  praised  it  is  as  coraposing  the  bread 
of  hfe,  hut  wheu  blamed  it  signifies  a  lasting  and  bitter 
mahciousness,  Theophyl.  He  calls  their  hypocrisy  leaven, 
as  perverting  and  corrupting  the  intentions  of  the  men  in 
whom  it  has  sprung  up.  For  nothing  so  cluinges  the  cha- 
1  Cor..5,(i.  racters  of  men  as  hypociisy.  BiiOE.  For  as  a  httle  leaven 
leavenetli  a  whole  himp  of  meal,  so  hypocrisy  will  rob  the 
raind  of  all  the  purily  and  iiitegrity  of  its  virtues.  Am- 
UKosE.  Our  Lord  has  iiitroduced  a  most  forcihle  aigumeiit 


VER.    1 3.  GOSPEL    ACCORDING    TO    ST.  LUKE.  429 

for  prcserving  simplicity,  and  being  zealous  for  tlic  faitli, 
tbat  we  sboultl  not  after  tbe  manner  of  faitbless  Jews  put 
one  tbing  in  practice,  wbile  in  vvords  we  pretend  anotber, 
namely,  tbat  at  tbe  last  day  the  bidden  tbougbts  accusing 
or  else  excusing  one  anotber,  sball  be  seen  to  reveal  tbe 
secrets  of  our  mind.  Whence  it  is  added,  There  is  nothing 
hid  which  shall  not  be  revealed.  Origen.  He  eitber  tben 
says  tbis  concerning  tbat  time  wben  God  shall  judge  tlie 
secrets  of  men,  or  He  says  it  because  bowever  much  a  man 
may  endeavour  to  hide  tbe  good  deeds  of  anotber  by  dis- 
credit,  good  of  its  own  nature  cannot  be  concealed.  Ciirys.  Chrys. 
As  if  He  says  to  His  disciples,  Altbougli  now  some  call  you  ju^^Mtt 
deceivers  and  wizards,  time  sball  reveal  all  things  and  con- 
vict  tbem  of  calumny,  wbile  it  makes  known  your  virtue. 
Tberefore  wbatsoever  things  I  have  spoken  to  you  in  tbe 
small  corner  of  Palestine,  tbese  boldly  and  witb  open  brow, 
casting  away  all  fear,  proclaim  to  tbe  whole  world.  And 
therefore  He  adds,  Whatsoever  ye  have  spoken  in  darkness 
shall  be  heard  in  light.  Bede.  Or  He  says  tbis,  because  all 
tbe  tbings  which  the  Apostles  of  old  spoke  and  suffered 
araid  tbe  darkness  of  oppression  aud  tbe  gloom  of  tbe 
prison,  are  now  tbat  the  Cburch  is  made  known  tbrougb 
the  world  and  their  acts  are  read,  pubHcly  proclaimed.  The 
words,  shall  be  proclaimed  on  the  housetops,  are  spoken  ac- 
cording  to  the  manner  of  the  country  of  Palestine,  where 
tbey  are  accustomed  to  live  on  tbe  bousetops.  For  their 
roofs  were  not  after  our  way  raised  to  a  point,  but  flat  sbaped, 
and  level  at  tbe  top.  Tberefore  He  says,  proctahned  on  the 
housetops ;  that  is,  spoken  openly  in  tbe  bearing  of  all  raen. 
Theophyl.  Or  this  is  addressed  to  tbe  Pbarisees ;  as  if  He 
said,  0  Pbarisees,  what  you  bave  spoken  in  darkness,  tbat 
is,  all  your  endeavours  to  tempt  rae  in  tbe  secrets  of  your 
hearts,  sball  be  beard  in  tbe  bght,  for  I  am  tbe  light,  and  in 
My  hght  sball  be  known  whatsoever  your  darkness  devises. 
And  what  you  have  spoken  in  the  ear  and  in  closets,  that  is, 
whatsoever  in  whispers  you  have  poured  into  one  anotber's 
ears,  shall  be  procbiimed  on  the  bousetops,  tbat  is,  was  as 
audible  to  Me  as  if  it  bad  been  cried  aloud  on  tbe  bouse- 
tops.  Herein  also  you  raay  understand  tbat  tbe  Hght  is  tbe 
Gospel,  but  tbe  housetop  tbe  lofty  souls  of  the  Apostles. 


430  GOSrEL    ACCORDTNG    TO  CHAP.  XII. 

But  whatevcr  things  the  Pharisees  plottcd  together,  were 
afterwards  divulged  and  heard  in  the  light  of  the  Gospel, 
the  great  Herald,  thc  Iloly  Spirit,  presiding  over  the  souls 
of  the  Apostles. 

4.  And  I  say  unto  you  My  friends,  Be  not  afraid 
of  them  that  kill  the  body,  and  after  that  have  no 
more  that  they  can  do. 

5.  But  I  will  forewarn  you  whom  ye  shall  fear : 
Fear  Him,  which  after  He  hath  killed  hath  power  to 
cast  into  hell ;  yea,  I  say  unto  you,  Fear  Him. 

6.  Are  not  five  sparrows  sold  for  two  farthings, 
and  not  one  of  them  is  forgotten  before  God  ? 

7.  But  even  the  very  hairs  of  your  head  are  all 
numbered.  Fear  not  therefore  :  ye  are  of  more  value 
than  many  sparrows. 

Ambrose.  Since  mibelief  springs  from  two  causes,  either 
from  a  deeply-seated  raahce  or  a  sudden  fear ;  lest  any  one 
from  terror  should  be  compelled  to  deny  the  God  whom 
he  acknowledges  in  his  heart,  He  well  adds,  And  I  say 
unto  you  My  friends,  Be  not  afraid  of  them  that  kill  the 
body,  ^'C.  Cyril.  For  it  is  not  absolutely  to  every  one  that 
this  discourse  seeras  to  apply,  but  to  those  who  love  God 

Rom.  8,  with  their  whole  heart  to  whom  it  belongs  to  say,  Who 
shall  separate  us  from  the  love  of  Christ?  But  they  who  are 
not  such,  are  tottering,  and  ready  to  fall  down.     Moreover 

Joiin  15,  our  Lord  says,  Greater  love  hath  no  man  than  this,  that  a 
man  lay  down  his  life  for  his  friends.  How  then  is  it  not 
most  ungrateful  to  Christ  not  to  repay  Him  what  we  re- 
ceive?  Ambrose.  He  tells  us  also,  that  that  death  is  not 
terrible  for  which  at  a  far  more  costly  rate  of  interest  im- 
mortality  is  to  be  purchased. 

Cyril.  We  must  then  consider  that  crowns  and  honours 
are  prepared  for  the  labours  of  those  upon  whora  men  are 
continually  venting  forth  their  indignation,  and  to  them  the 
death  of  tlie  body  is  the  end  of  their  persecutions.  Whence 
He  adds,  And  after  this  have  nothing  more  that  they  can  do. 
Bede.  Their  rage  then  is  but  useless  raving,  who  cast  the 


3 


VER.  4 — 7.  ST.  LUKE.  431 

lifeless  limbs  of  raartyrs  to  be  torn  in  pieces  by  wild  beasts 
and  birds,  seeing  that  they  can  in  no  wise  prevent  the  omni- 
potence  of  God  from  quickening  and  briuging  them  to  life 
again.  Chrys.  Observe  how  our  Lord  makes  His  disciples  Chrys. 
superior  to  all,  by  exhorting  them  to  despise  that  very  death  9!°"'^ 
which  is  terrible  to  all.  At  the  samc  tirae  also  He  brinss  Matt. 
them  proofs  of  the  immortality  of  the  soul :  adding,  /  ivill 
forewarn  you  ivhoni  ye  shall  fear :  fear  Him,  which  after 
He  hath  killed  hath  power  to  cast  into  hell.  Ambrose.  For 
our  natural  death  is  uot  the  end  of  punishment :  and  there- 
fore  He  concludes  that  death  is  the  cessation  of  bodily 
punishraent,  but  the  punishment  of  the  soul  is  everlasting. 
And  God  alone  is  to  be  feared,  to  whose  power  nature 
prescribes  not,  but  is  herself  subject;  adding,  Yea,  I  say 
unto  you,  Fear  Him.  Theophyl.  Here  observe,  that  upon 
sinners  death  is  sent  as  a  punishment,  since  they  are  here 
tormented  by  destruction,  and  afterwards  thrust  down  into 
hell.  But  if  you  wili  sift  the  words  you  will  understand 
something  farther.  For  He  says  uot,  "  Who  casts  into  hell," 
but  has  power  to  cast.  For  not  every  one  dying  in  sin  is 
forthwith  thrust  down  into  hell,  but  there  is  sometimes  par- 
don  given  for  the  sake  of  the  offeriugs  and  prayers  which 
are  made  for  the  dead  ^ 

Ambrose.  Our  Lord  then  had  instilled  the  virtue  of  sim- 
pHcity,  had  awakened  a  courageous  spirit.  Their  faith  alone 
was  wavering,  and  well  did  He  strengthen  it  by  adding  with 
respect  to  things  of  less  value,  Are  not  five  sparrows  sold 
for  two  farthings  ?  and  not  one  of  them  is  forgotten  before 
God.  As  if  He  said,  If  God  forgets  not  the  sparrows, 
how  can  He  man  ?  Bede.  The  dipondius  is  a  coin  of  the 
hghtest  weight,  and  equal  to  two  asses.  Gloss.  Now  that  Gioss. 
which  in  number  is  one  is  in  weight  an  ass,  but  that  which 
is  two  is  a  dipondius.  Ambrose.  But  perhaps  some  one  will 
say,  How  is  it  that  the  Apostle  says,  Does  the  Lord  care  l  Cor.  9, 
for  oxen  ?  whereas  an  ox  is  of  raore  value  than  a  sparrow ; 
bat  to  care  for  is  one  thing,  to  have  knowledge  another. 

*  This  opinion  of  Theophylacfs  is  ii,  c.  1  ;  Coccius,  lib.  x,  art  4 ;   Chry- 

different   from   the   declared   doctrines  sost.  Pliil,  i.  2i,  Trans,  p.  38,  note  e; 

both  ofthe  Roman  andGreekChurches,  Hom,    de    Stat.    Tr,  p.    130.    note    c; 

and  the  genera!  language  of  tlie  Fa-  and  Tracts  for  the  Tinies,  No.  Ixxii. 

thers,     See   liellarmiue  de  Purg.  lib,  p,  32. 


433  GOSPEL    AICOKDINO    TO  CHAP.  XIT. 

Origen.  Litcrally,  licrcl)y  is  significd  tlic  quickncss  of 
the  Divine  forcsiglit,  wliich  reaches  even  to  the  least  things. 
But  mystically,  the  five  sparrows  justly  reprcscnt  the  spiritual 
senses,  which  have  pcrccption  of  high  and  hcavcnly  things : 
bcliokling  God,  hcaring  thc  Divine  voice,  tasting  of  the  bi'ead 
of  life,  snielUng  tlie  pcrfume  of  Christ's  anoiiiting,  handling 
the  Word  of  Lifc.  And  thcse  being  sohl  for  two  farthings, 
that  is,  bciug  hghtly  estcemed  by  those  who  count  as  perish- 
ing  whatever  is  of  the  Spirit,  are  not  forgotten  before  God. 
But  God  is  said  to  be  forgetful  of  some  because  of  their  ini- 
quities.  Theophyl.  Or  these  five  senses  are  sold  for  two  far- 
things,  that  is,  the  New  and  Old  Testament,  and  are  there- 
fore  uot  forgotten  by  God.  Of  those  whose  senses  are  giveu 
up  to  the  word  of  hfe  that  they  may  be  fit  for  the  spiritual 
food,  the  Lord  is  ever  mindfuh  Ambrose.  Or  else;  A  good 
sparrow  is  one  which  nature  has  furnished  with  the  power  of 
flying ;  for  nature  has  given  us  the  grace  of  flying,  pleasure 
has  taken  it  away,  which  loads  with  meats  the  soul  of  the 
wicked,  and  moukls  it  towards  the  nature  of  a  fleshly 
mass.  The  five  seiises  of  the  body  then,  if  they  seek  the 
food  of  earthly  alloy,  cannot  fly  back  to  the  fruits  of  higher 
actions.  A  bad  sparrow  therefore  is  one  which  has  lost  its 
habit  of  flying  through  the  fault  of  earthly  grovelUng ;  such 
are  those  sparrows  which  are  sold  for  two  farthings,  namely, 
at  the  price  of  worldly  luxury.  For  the  enemy  sets  up  his, 
as  it  wcre,  captive  slaves,  at  the  very  lowest  price.  But  the 
Lord,  being  the  fit  judge  of  His  own  work,  has  redecmed  at 
a  great  price  us,  His  noble  servants,  whom  He  hath  made  in 
His  own  iraage.  Cyril.  It  is  His  care  then  diligently  to 
know  the  hfe  of  the  saints.  Whence  it  follows,  But  the  hairs 
of  your  heads  are  all  numbered ;  by  which  He  means,  that  of 
all  things  which  relate  to  them  He  has  most  accurate  know- 
ledge,  for  the  numbering  manifests  the  minuteness  of  the 
care  exercised.  Ambrose.  Lastly,  the  numbering  of  the 
hairs  is  not  to  be  taken  with  reference  to  the  act  of  reckon- 
ing,  but  to  the  capabiHty  of  knowing.  Yet  they  are  well 
said  to  be  numbercd,  because  those  thiugs  which  we  wish  to 
preserve  we  number. 

Cyril.  Now  mystically,  indeed,  the  hcad  of  a  man  is  his 
undcrstanding,  but  his  hairs  the  thoughts,  which  are  open  to 


VER.  8 — 12.  ST.  LUKE.  433 

tlie  eye  of  God.  Theophyl.  Or,  by  the  head  of  each  of  the 
faithful,  you  raust  understand  a  conversation  meet  for  Christ, 
but  by  his  hair,  the  works  of  bodily  mortification  which  are 
numbered  by  God,  and  are  worthy  of  the  Divine  regard.  Am- 
BROSE.  If  then  such  is  the  majesty  of  God,  that  a  single 
sparrow  or  the  number  of  our  hair  is  not  beside  His  know- 
ledge,  how  unworthy  is  it  to  suppose  that  the  Lord  is  either 
ignorant  of  the  hearts  of  the  faithful,  or  despises  thera  so  as 
to  ac<;ount  thera  of  less  value.  Hence  He  proceeds  to  con- 
clude,  Fear  not  then,  ye  are  of  more  value  tlian  many  spar- 
roivs.  Bede.  We  must  not  read,  Ye  are  more,  which  re- 
lates  to  the  comparison  of  number,  but  ye  are  of  raore  value,  pluris 
that  is,  of  greater  cstiraation  in  the  sight  of  God.  Athax.  ^^ 
Now  I  ask  the  Arians,  if  God,  as  if  disdaining  to  make  all 
other  things,  raade  only  His  Son,  but  deputed  all  things  to 
His  Son ;  how  is  it  that  He  extends  His  providence  even  to 
such  trifling  things  as  our  hair,  and  the  sparrows  ?  For  upon 
whatever  things  He  exercises  His  providence,  of  these  is  He 
the  Creator  by  His  own  word. 

8.  Also  I  say  unto  you,  Whosoever  shall  confess 
Me  before  men,  him  shall  the  Son  of  man  also  con- 
fess  before  the  angels  of  God  : 

9.  But  he  that  denieth  Me  before  men  shall  be 
denied  before  the  angels  of  God. 

10.  And  whosoever  shall  speak  a  word  against  the 
Son  of  man,  it  shall  be  forgiven  him :  but  unto  him 
that  blasphemeth  against  the  Holy  Ghost  it  shall  not 
be  forgiven. 

11.  And  when  they  bring  you  unto  the  syna- 
gogues,  and  unto  magistrates,  and  powers,  take  ye  no 
thought  how  or  what  thing  ye  shall  answer,  or  what 
ye  shall  say : 

12.  For  the  Holy  Ghost  shall  teach  you  in  the 
same  hour  what  ye  ought  to  say. 

Bede.  It  was  said  above,  that  every  hidden  work  and 
word  is  to  be  revealed,  but  He  now  declares  that  this  reve- 

VOL.  III.  2  F 


43  t  GOSPEL    ACCORDING    TO  CIIAP.  XI f. 

lation  is  to  takc  placc  iu  the  prescnce  of  the  heavenly  city 
and  the  etcrnal  Judge  and  King ;  saying,  But  I  say  unto 
you,  Whosoever  shall  confess  Me,  S^c.     Amhrose.  He  has  also 
well  introduccd  faith,  stimulating  us  to  its  confession,  and 
to  faith  itself  Ile  has  placcd  virtue  as  a  foundation.     For  as 
faith  is  thc  incentive  to  fortitude,  so  is  fortitude  the  strong 
Chrys.       support  of  faith.     Chrys.  The  Lord  is  not  then  content  with 
in°Matt.  *  ^^  inward  faith,  but  requires  an  outward  confession,  urging 
us  to  confidence  and  greater  love.     And  since  this  is  useful 
for  all,  Ile  speaks  generally,  saying,  Whosoever  shall  confess 
Me,  5fc. 
Rom.  Cyril.  Now  Paul  says,  If  thou  wilt  confess  with  thy  mouth 

'  '  the  Lord  Jesus,  and  believe  in  thy  heart  that  God  raised  Him 
from  the  dead,  thou  shalt  be  saved.  The  whole  mystery  of 
Christ  is  conveyed  in  these  words.  For  we  must  first  con- 
fess  that  the  Word  born  of  God  the  Father,  that  is,  the 
only-begotten  Son  of  His  substance,  is  Lord  of  all,  not  as 
one  who  had  gained  His  Lordship  from  without  and  by 
stealth,  but  who  is  in  truth  by  His  nature  Lord,  as  well 
as  the  Father.  Next  we  must  confess  that  God  raised  Hira 
from  the  dead,  who  was  Himself  truly  made  man,  and  suf- 
fered  in  the  flesh  for  us;  for  such  He  rose  from  the  dead. 
Whoever  then  will  so  confess  Christ  before  men,  namely,  as 
God  and  the  Lord,  Christ  will  confess  him  before  the  angels 
of  God  at  that  tirae  when  He  shall  descend  with  the  holy 
angels  in  the  glory  of  His  Father  at  the  end  of  the  world. 

EusEB.  But  what  will  be  more  glorious  than  to  have  the 
only-begotten  Word  of  God  Himself  to  bear  witness  in  our 
behalf  at  the  divine  judgment,  and  by  His  own  love  to  draw 
forth  as  a  recompense  for  confessiou,  a  declaration  upon  that 
soul  to  whom  He  bears  witness.  For  not  as  abiding  without 
liim  to  whom  He  bears  witness,  but  as  dwelling  in  him  and 
filling  him  with  light,  He  will  give  His  testimony.  But  hav- 
ing  confirmed  them  with  good  hope  by  so  great  promises,  He 
again  rouses  them  by  more  alarraing  threats,  saying,  But  he 
that  denieth  Me  before  men,  shall  be  denied  before  the  Angels 
Chrys.  of  God.  CiiRYS.  Both  in  coudemnation  a  greater  punishment 
"  '  ^"P"  is  announced,  and  in  blessing  a  greater  reward ;  as  if  He  said, 
Now  you  confess  and  deny,  but  I  then,  for  a  far  greater  re- 
compense  of  good  and  evil  awaits  them  in  the  world  to  come. 


VER.  8 — 12.  ST.  LUKE.  43 J 

EusEB.  He  rightly  declares  tliis  threatening,  iu  order  that  uone 
should  refuse  to  confess  Him  by  reason  of  the  punishment, 
which  is  to  be  denied  by  the  Son  of  God,  to  be  disowned  by 
Wisdom,  to  fall  away  from  life,  to  be  deprived  of  light,  and 
to  lose  every  blessing ;  but  all  these  things  to  suflFer  before 
God  the  Father  who  is  in  heaven,  and  the  Angels  of  God. 

Cyril.  Now  they  who  deny  are  first  indeed  those  who 
in  time  of  persecution  renounce  the  faith.  Besides  these, 
there  are  heretical  teachers  also,  and  their  disciples.  Chrys. 
There  are  other  raodes  also  of  denying  which  St.  Paul  de- 
scribes,  saying,  They  profess  that  theij  know  God,  but  in  works  Tit.  i,  16. 
they  deny  Rim.  And  again,  If  any  provide  not  for  his  own,  i  Tim. 
and  specially  for  those  of  his  oivn  house,  he  hath  denied  the  ' 
faith,  and  is  loorse  than  an  infidel.  Also,  Flee  from  covetous-  Col.  5,  3. 
ness,  which  is  idolatry.  Since  then  there  are  so  many  modes 
of  denial,  it  is  plain  that  there  are  many  likewise  of  confession, 
which  whosoever  has  practised,  shall  hear  that  most  blessed 
voice  with  which  Christ  greets  all  who  have  confessed  Him. 
But  mark  the  precaution  of  the  words.  For  in  the  Greek  he 
says,  Whosoever  shall  confess  in  Me,  shewing  that  not  by  his 
own  strength,  but  by  the  aid  of  grace  from  above,  a  man  con- 
fesses  Christ.  But  of  him  who  denies,  He  said  not  "  in  Me," 
but  Me.  For  though  being  destitute  of  grace  he  denies,  he 
is  nevertheless  condemued,  because  the  destitution  is  owing 
to  him  who  is  forsaken,  or  he  is  forsaken  for  his  own  fault. 
Bede.  But  lest  from  what  He  savs,  that  those  who  have 
denied  Him  are  to  be  denied,  it  should  be  supposed  that  the 
condition  of  all  was  alike,  that  is,  both  of  those  who  deny  de- 
liberately,  and  those  who  deny  ftom  infirmity  or  ignorance, 
He  immediately  added,  And  whosoever  shall  speak  a  word 
against  the  Son  of  Man,  it  shall  be  forgiven  him.  Cy'RIL.  But 
if  our  Saviour  means  to  imply,  that  if  any  injurious  word  is 
spoken  by  us  against  a  common  man,  we  shall  obtain  pardon 
if  we  repent,  there  is  no  diflSculty  in  the  passage,  for  since 
God  is  by  nature  merciful,  He  restores  those  who  are  willing 
to  repent.  But  if  the  words  are  referred  to  Christ  how  is  he 
not  to  be  condemned  who  speaks  a  word  against  Him  ? 

Ambrose.  Truly  by  the  Son  of  Man  we  understand  Christ, 
Who  by  the  Holy  Spirit  was  born  of  a  virgin,  seeing  that  His 
only  parcnt  on  earth  is  the  Virgiu.    What  then,  is  the  Holy 

2  F  2 


436  cosrEL  accorping  to  ciiap.  xit. 

Spirit  grcater  tlinn  Christ,  that  they  who  sin  against  Christ 

shouia  obtaiu   pardon,  while  they  who  offencl  against  the 

Holy  Spirit  are  not  thought  worthy  to  obtain  it?    But  where 

there  is  unity  of  power  therc  is  no  question  of  comparison. 

Athan.  Atiian.  The  ancients  indecd,  the  learned  Origen  and  the 

Kp.  4.  ad   „j.gj^^  Theognostus,  describe  this  to  be  the  blasphemy  against 

"^^'       the  Iloly  Ghost,  when  they  who  have  been  counted  worthy 

of  the  gift  of  the  Holy  Spirit  in  Baptism,  fall  back  into  sin. 

For  they  say  that  for  this  reason  they  cannot  obtain  pardon  ; 

Heb.  6,  4.  as  Paul  says,  It  is  impossible  for  those  who  have  been  made 

■partakers  of  the  Hohj  Ghost  to  renew  them  again,  ^c. 

But  each  adds  his  own  explanation.  For  Origen  gives 
this  as  his  reason ;  God  the  Father  indeed  penetrates  and 
contains  all  things,  but  the  power  of  the  Son  extends  to 
rational  things  only ;  the  Holy  Spirit  is  only  in  those  who 
partake  of  Him  in  the  gift  of  Baptism.  When  then  cate- 
chumens  and  heatheus  sin,  they  sin  against  the  Son  who 
abideth  in  them,  yet  they  may  obtain  pardon  when  they 
become  worthy  of  the  gift  of  regeneration.  But  when  the 
baptized  commit  sin,  he  says  that  their  offence  touches  the 
Spirit,  after  coming  to  whom  they  have  sinned,  and  there- 
fore  their  condemnation  must  be  irrevocable. 

But  Theognostus  says,  that  he  who  has  gone  beyond  both 

the  first  and  secoud  threshold  deserves  less  punishment,  but 

he  who  has  also  passed  the  third,  shall  no  more  receive  par- 

don.    By  the  first  and  second  threshold,  he  speaks  of  the  doc- 

trine  of  the  Father  and  the  Son,  but  by  the  third  the  partaking 

.Tohn  16,     of  the  Holy  Spirit.    Accordiug  to  St.  John,  When  the  Spirit  of 

^■^*  truth  is  come,  He  will  lead  you  into  all  truth.     Not  as  tliough 

the  doctrine  of  the  Spirit  was  above  that  of  the  Son,  but  be- 

cause  the  Son  condesceuds  to  those  who  are  imperfect,  but 

the  Spirit  is  the  seal  of  those  who  are  perfect.     If  then  not 

because  the  Spirit  is  above  the  Son,  blasphemy  against  the 

Spirit  is  unpardonable  ;  but  because  remission  of  sin  is  indeed 

to  the  imperfect,  but  no  excuse  remains  to  the  perfect,  there- 

lore  since  the  Son  is  in  the  Father,  He  is  in  those  in  whom  the 

Father  and  the  Spirit  are  not  absent,  for  the  Holy  Trinity  can- 

not  be  divided.     Besides  this,  if  all  things  were  made  by  the 

Son,  and  all  things  consist  in  Him,  He  will  Himself  be  truly  in 

all;  so  that  it  must  needs  be,  that  he  who  sinneth  against  thc 


VER.  8 — 12.  ST.  LUKE.  437 

Son,  sinneth  against  the  Father  also,  and  against  the  Holy 
Spirit.  But  holy  Baptism  is  given  in  the  name  of  the  Pather, 
and  the  Son,  and  the  Holy  Spirit.  And  so  they  that  sin 
after  baptism  commit  blasphemy  against  the  Holy  Trinity. 
But  if  the  Pharisees  had  not  received  baptism,  how  did  He 
condemn  them  as  if  they  had  spoken  blasphemy  against  the 
Holy  Spirit,  of  which  they  were  not  yet  partakers,  especially 
since  He  did  not  accuse  them  simply  of  sin,  but  of  blas- 
phemy  ?  But  these  difFer,  for  he  who  sins  transgresses  the 
Law,  but  he  who  blaspheraes  offends  against  the  Deity 
Himself.  But  again,  if  to  those  who  sin  after  baptism 
there  is  no  remission  of  the  punishment  of  their  ofFences, 
how  does  the  Apostle  pardon  the  penitent  at  Corinth  ?  but  2  Cor,  ii, 
he  travails  in  birth  of  the  backsliding  Galatians  until  Christ  4,  jg.  ^ ' 
be  formed  again  in  them. 

And  why  also  do  we  oppose  Novatus,  who  does  away  with 
repentance  after  baptisra?  The  Apostle  to  the  Hebrews  does 
uot  thus  reject  the  repentance  of  sinners,  but  lest  they  should 
suppose  that  as  according  to  the  rites  of  the  Law,  under  the 
veil  of  repentance  there  could  be  many  and  daily  baptisms, 
he  therefore  warns  them  indeed  to  repent,  but  tells  them  that 
there  could  be  only  one  renewal,  namely,  by  Baptism.  But 
with  such  considerations  I  return  to  the  dispensation  which  is  olKovo/xiav 
in  Christ,  who  beiug  God  was  made  man ;  as  very  God  raised 
the  dead;  as  clothed  with  the  flesh,  thirsted,  laboured,  sufFered, 
When  any  then,  looking  to  human  things,  see  the  Lord  athirst 
or  in  sufJering,  and  speak  against  the  Saviour  as  if  against 
a  man,  they  sin  indeed,  yet  may  speedily  on  repentance  re- 
ceive  pardon,  alleging  as  excuse  the  weakness  of  His  body. 
And  again  when  any,  beholding  the  works  of  Deity,  doubt 
concerning  the  nature  of  our  Lord's  body,  they  also  siu 
grievously.  But  these  too  if  they  repent  may  be  quickly 
pardoned,  seeing  that  they  have  an  excuse  iu  the  greatness 
of  the  works.  But  when  they  refer  the  works  of  God  to  the 
Devil,  justly  do  tliey  undergo  the  irrevocable  sentence,  be- 
cause  they  have  judged  God  to  be  the  Devil,  and  the  true 
God  to  have  nothing  more  in  His  works  than  the  evil  spirits. 
To  this  unbelief  then  the  Pharisees  had  come.  Por  when 
the  Saviour  manifested  the  works  of  the  Father,  raising  the 
dead,  giviug  sight  to  the  blind,  and  buch  like  deeds,  thcy 


438  GOSrEL   ACCOIIDING   TO  CIIAP.  XII. 

said  tliat  thcsc  wcrc  tlic  works  of  Beelzcbub.  As  well  might 
they  say,  looking  at  the  order  of  the  world  and  the  provi- 
dcnee  excrcised  over  it,  that  thc  world  was  crcated  by  Bcel- 
zebub.  As  long  tlien  as  regarding  human  things  they  errcd 
in  knowledge,  saying,  Is  noi  this  the  carpenter's  son,  and  hoiv 
knoweth  this  man  things  which  Ue  never  learnt  ?  He  sufFered 
them,  as  sinning  against  the  Son  of  man;  but  when  they 
wax  more  furious,  saying  that  the  works  of  God  are  the 
works  of  Beelzebub,  He  no  longer  endured  them.  For  thus 
also  He  endured  their  fathers  so  loug  as  their  murmurin^s 
were  for  bread  and  water;  but  when  having  found  a  calf, 
they  impute  to  it  the  diviue  mercies  they  had  rcceived,  they 
were  punished.  At  first  indeed  multitudes  of  them  were 
Exod.  32,  slain,  afterwards  He  said  indeed,  JSfevertheless,  in  the  day 
when  I  visit  I  ivill  visit  their  sin  vpon  them.  Such  then  is 
the  sentence  passcd  upon  the  Pharisees,  that  in  the  flame 
prepared  for  the  devil  they  shall  be  together  with  him  ever- 
histingly  consumed.  Not  then  to  make  comparison  betwcen 
a  blasphemy  spoken  against  Himself  and  the  Holy  Spirit 
said  He  these  things,  as  if  the  Spirit  were  the  greater,  but 
each  blasphemy  being  uttered  against  Him,  He  shews  the 
one  to  be  greater,  the  other  less.  For  looking  at  Him  as 
man  they  reviled  Him,  and  said  that  His  works  were  those 
of  Beelzebub. 

Ambuose.  Thus  it  is  thought   by  sorne   that  we  should 
believe  both  the  Son  and  the  Holy  Spirit  to  be  the  same 
Christ,  preserving  the  distinction  of  Persons  with  the  unity 
of  the  substance,  since  Christ  both  God  and  man  is  one 
Lam.  4,     Sp4rit,  as  it  is  written,  The  Spirit  before  our  face,  Christ  the 
20-  Lord;  the  sarae  Spirit  is  holy,  for  both  the  Pather  is  holy, 

and  the  Son  holy,  and  the  Spirit  lioly.  If  then  Christ  is 
each,  what  differencc  is  there  except  we  know  that  it  is  not 
lawful  for  us  to  deny  the  divinity  of  Christ?  Bede.  Or  else; 
Whoso  saith  that  the  works  of  the  Holy  Spirit  are  those  of 
Beelzcbub,  it  shall  not  be  forgiven  him  either  in  the  pre- 
seut  world,  or  in  that  which  is  to  come.  Not  that  we  denv 
that  if  he  coukl  come  to  repentance  he  could  be  forgiven  by 
God,  but  that  we  believe  that  such  a  blasphcmer  as  by  thc 
necessity  of  his  deserts  he  would  nevcr  come  to  forgiveness, 
so  neithcr  to  the  fruits  themselves  of  a  worthy  repentance ; 


VER.  8 — 12.  ST.  LUKE.  439 

according  to  tliat,  He  hath  blinded  their  eyes,  so  that  they  Isa.  6,  lo. 
should  not  be  converted,  and  I  should  heal  them.  Cyril. 
But  if  the  Holy  Spirit  were  a  creature,  and  not  of  the  divine 
substance  of  the  Father  and  the  Son,  how  does  an  injury 
committed  against  Him  entail  upou  it  so  great  a  punishment 
as  is  denounced  against  those  that  blaspheme  against  God  ? 
Bede.  Nor  however  are  all  they  who  say  that  the  Spirit  is 
not  holy,  or  is  not  God,  but  is  inferior  to  the  Father  and  the 
Son,  involved  in  the  crime  of  unpardonable  blasphemy,  be- 
cause  they  are  led  to  do  it  through  human  ignorance,  not 
a  demoniacal  hatred,  as  the  rulers  of  the  Jews  were.  Aug.  Aug. 
Or  if  it  were  here  said,  "  Who  hath  spoken  any  blasphemy  ^*^™'  ^*' 
whatever  against  the  Holy  Spirit,"  we  ought  then  to  under- 
stand  thereby  "  all  blasphemy ;"  but  because  it  was  said,  who 
blasphemeth  against  the  Holy  Spirit,  let  it  be  understood  of 
him  that  blasphemed  not  in  any  way,  but  in  such  a  manner 
that  it  can  never  be  pardoned  him.  For  so  when  it  was  said, 
The  Lord  tempteth  no  man,  that  is  not  spoken  of  every,  but  only  James 
of  a  certain  kind  of  temptation.  Now  what  tliat  kind  of  ' 
blasphemy  agaiust  the  Holy  Spirit  is,  let  us  see.  The  first 
blessing  of  believers  is  forgiveness  of  sins  in  the  Holy  Spirit. 
Against  this  free  gift  the  impenitent  heart  speaks.  Impeni- 
tence  itself  therefore  is  blasphemy  against  the  Spirit,  which  is 
neither  forgiven  in  this  world,  nor  in  that  which  is  to  come ; 
for  repentance  gains  that  forgiveness  in  this  world  which  is 
to  avail  in  the  world  to  come.  Cyril.  But  the  Lord  after 
having  inspired  such  great  fear,  and  prepared  men  to  resist 
those  who  depart  from  a  right  confession,  commanded  them 
for  the  rest  to  take  no  care  what  they  should  answer,  bccause 
for  those  who  are  faithfully  disposed,  the  Holy  Spirit  frames 
fit  words,  as  their  teacher,  and  dwelHng  within  them.  Whence 
it  follows,  And  when  they  shall  bring  you  into  synagogues, 
take  no  thought  how  or  what  ye  shall  ansiver.  Gloss.  Now  Gloss. 
He  says,  how,  with  respect  to  the  manner  of  speaking,  ivhat, 
with  respect  to  the  manner  of  intention.  How  ye  shall  an- 
swer  to  those  who  ask,  or  what  ye  shall  say  to  those  who 
wish  to  learn.  Bede.  For  when  we  are  led  for  Christ's  sake 
before  judges^  we  ought  to  oflfer  only  our  will  for  Christ,  but 
in  answering,  the  Holy  Spirit  will  supply  His  grace,  as  it  is 
added,  For  the  Holy  Spirit  will  teach  you,  &^c.     Chrys.  But  ^011^*30. 

iu  Matt. 


440  GOSPEL    ACCORDING    TO  CHAP.  XII. 

elsewherc  it  is  said,  Be  ready  to  answer  every  one  who  shall 
ask  youfor  a  reason  of  the  hope  that  is  in  you.  When  indeed 
a  contest  or  strife  arises  among  friends,  He  bids  us  take 
thought,  but  when  there  are  the  terrors  of  a  court  of  justice 
and  fcar  on  every  side,  He  gives  His  own  strength  so  as 
to  inspire  boklness  and  utterance,  but  not  dismay.  Theo- 
PHYL.  Since  then  our  weakness  is  twofold,  and  either  from 
fcar  of  punishment  we  shun  martyrdom,  or  because  we  are 
ignorant  and  cannot  give  a  reason  of  our  faith,  He  has  ex- 
cluded  both;  the  fear  of  punishment  in  that  He  said,  Fear 
not  tJiem  which  kill  the  hody^  but  the  fear  of  ignorance,  when 
He  said,  Take  no  thought  how  or  what  ye  shall  answer,  8fc. 

13.  And  one  of  the  company  said  unto  Him,  Mastev, 
speak  to  my  brother,  that  he  divide  the  inheritance 
with  me. 

14.  And  He  said  unto  him,  Man,  who  made  Me 
a  judge  or  a  divider  over  you  ? 

15.  And  He  said  unto  them,  Take  heed,  and  be- 
ware  of  covetousness :  for  a  man's  life  consisteth  not 
in  the  abundance  of  the  things  which  he  possesseth. 

Ambrose.  The  whole  of  the  former  passage  is  given  to  pre- 
pare  us  for  undergoing  suffering  for  confessing  the  Lord,  or 
for  contempt  of  death,  or  for  the  hope  of  reward,  or  for  denun- 
ciation  of  the  punishment  that  will  await  him  to  whom  pardon 
will  never  be  granted.  And  since  covetousness  is  generally 
wont  to  try  virtue,  for  destroying  this  also,  a  precept  and  ex- 
ample  is  added,  as  it  is  said,  And  one  of  the  company  said  to 
Eim,  Speak  to  my  brother,  that  he  divide  the  inheritance  with 
me.  Theophyl.  As  these  two  brothers  were  contending  con- 
cerning  the  division  of  their  paternal  inheritance,  it  follows, 
that  one  meant  to  defraud  the  other;  but  our  Lord  teaches 
us  that  we  ought  not  to  be  set  on  earthly  things,  and  rebukes 
him  that  called  Him  to  the  division  of  inheritance;  as  it 
foUows,  And  He  said  unto  him,  Man,  who  made  Me  ajudge  or 
a  divider  over  you  ?  Bede.  He  who  wills  to  impose  the  trouble 
of  division  of  lands  upon  the  Master  who  is  commending  the 
joys  of  heavenly  peace,  is  rightly  called  man,  according  to 


VER.  13 — 15.  ST.  LUKK.  '  441 

that,  whereas  there  is  envying,  st7'ife,  and  divisions  among  iCor.  3,3. 
you,  are  ye  not  men  ? 

Cyril.  Now  the  Son  of  God,  whea  He  was  made  like 
unto  us,  was  appointed  by  God  the  Father  to  be  King  and 
Prince  upon  His  holy  Mount  of  Sion,  to  make  known  the 
Divine  command.  Ambrose.  Well  then  does  He  avoid 
earthly  things  who  had  descended  for  the  sake  of  divine 
things,  and  deigns  not  to  be  a  judge  of  strifes  and  arbiter  of 
laws,  having  the  judgment  of  the  quick  and  dead  and  the 
recompensing  of  works.  You  should  consider  theu,  not 
what  you  seek,  but  from  whom  you  ask  it ;  and  you  should 
not  eagerly  suppose  that  the  greater  are  to  be  disturbed  by 
the  less.  Therefore  is  this  brother  deservedly  disappointed 
who  desired  to  occupy  the  steward  of  heavenly  things  with 
corruptible,  seeing  that  between  brothers  no  judge  should 
intervene,  but  natural  affection  should  be  the  umpire  to 
divide  the  patrimony,  although  immortality  not  riches  should 
be  the  patrimony  which  men  should  wait  for. 

Bede.  He  takes  occasion  from  this  foolish  petitioner  to 
fortify  both  the  multitudes  and  His  disciples  alike  by  precept 
and  example  against  the  plague  of  covetousness.  Whence 
it  follows,  Ile  said  to  them,  Take  heed,  and  beware  of  all 
covetousness ;  and  He  says,  of  all,  because  some  things  seem 
to  be  honestly  done,  but  the  internal  judge  decides  with  what 
intention  they  are  done.  Cyril.  Or  He  says,  of  all  covetous- 
ness,  that  is,  great  and  little.  For  covetousness  is  unpro- 
fitab^e,  as  the  Lord  says,  Ye  shall  build  houses  of  hewn  stone,  Amos  5, 
and  shall  not  dwell  in  them.     And  elsewhere,  Yea  ten  acres  \^'  ,  ,. 

'  Isa.  5, 10. 

of  vineyards  shall  yield  one  bath,  and  the  seed  of  an  homer 
shall  yield  an  ephah.  But  also  in  another  way  it  is  unprofit- 
able,  as  He  shews,  adding,  For  a  man's  life  consisteth  not  in 
the  abundance,  S^c.  Theophyl.  This  our  Lord  says  to  rebuke 
the  motives  of  the  covetous,  who  seem  to  heap  up  riches  as 
if  they  were  going  to  live  for  a  long  time.  But  will  wealth 
ever  make  thee  long-lived  ?  Why  then  dost  thou  manifestly 
undergo  evils  for  the  sake  of  an  uncertain  rest  ?  For  it  is 
doubtful  whether  thou  oughtest  to  attain  to  an  old  age,  for 
the  sake  of  which  thou  art  collecting  treasures, 

16.  And  He  spake  a  parable  unto  them,  saying, 


4t2  GOSrEL    ACCOKDING    TO  CIIAP.  XII. 

Thc   ground    of  a    certain    rich    man    brought   rorth 
plcntifully : 

17.  And  he  thought  within  himsclf,  saying,  What 
shall  I  do,  because  I  have  no  room  where  to  bestow 
mv  fruits  ? 

18.  And  he  said,  This  wili  I  do :  I  will  pull  down 
my  barns,  and  build  greater ;  and  there  will  I  bestow 
all  my  fruits  and  my  goods. 

19.  And  I  w^ill  say  to  my  soul,  Soul,  thou  hast 
much  goods  laid  up  for  many  years ;  take  thine  ease, 
eat,  drink,  and  be  merry. 

20.  But  God  said  unto  him,  Thou  fool,  this  night 
thy  soul  shall  be  required  of  thee :  then  whose  shall 
those  things  be,  which  thou  hast  provided  ? 

21.  So  is  he  that  layeth  up  treasure  for  himself, 
and  is  not  rich  toward  God. 

Theophyl.  Haviiig  said  that  the  life  of  mau  is  not  extended 
by  abundance  of  wealth,  He  adds  a  parable  to  induce  belief  iu 
this,  as  it  follows,  Ancl  He  spake  a  parahle  unto  them,  saying, 
The  ground  ofa  certain  rich  man  brought  forth  plentifully . 
Basil.  Basil.  Not  indeed  about  to  reap  any  good  frora  liis  plenty 

in  Hom.  Q^  fruits,  but  that  the  mercy  of  God  miglit  the  more  appear, 
which  extends  its  goodness  even  to  the  bad ;  sending  down 
His  rain  upon  tlie  just  and  tlie  unjust.  But  what  are  the 
things  wherewith  this  man  repays  his  Benefactor?  He  re- 
membered  not  his  fellow-creatures,  nor  deemed  that  he 
ought  to  give  of  his  superfluities  to  the  needy.  His  barns 
indeed  bursting  from  the  abundance  of  his  stores,  yet  was 
his  greedy  mind  by  no  means  satisfied.  He  was  unwill- 
ing  to  put  up  with  his  old  ones  because  of  his  covetousness, 
aiid  not  able  to  undertake  new  ones  because  of  the  number, 
for  his  counsels  were  imperfect,  and  his  care  barren.  Hence 
it  fullows,  And  he  thought.  His  complaint  is  like  that  of  the 
poor.  Does  not  the  man  oppressed  with  want  say,  What 
shall  I  do,  whence  caa  I  get  food,  whcnce  clothing  ?  Such 
things  also  thc  rich  man  utters.  For  his  mind  is  distressed 
on  account  of  his  fruits  pouring  out  from  his  storehouse,  lest 


VER.  16 — 21.  ST.  LUKE.  443 

perchance  when  they  have  come  forth  they  should  profit  the 
poor ;  like  the  glutton  who  had  rather  burst  from  eating,  than 
give  any  thing  ofwhat  remains  to  the  starving.  Greg.  O  Greg. 
adversity,  the  child  of  plenty.  For  saying,  What  shall  I  do,  ^°  3  ^^* 
he  surely  betokens,  that,  oppressed  by  the  success  of  liis 
wishes,  he  labours  as  it  were  under  a  load  of  goods.  Basil.  Basil. 
It  was  easy  for  him  to  say,  I  will  open  my  barn,  I  will  call "'''  *"P* 
together  the  needy,  but  he  has  no  thought  of  want,  only 
of  amassing ;  for  it  follows,  And  he  said,  This  ivill  I  do,  I 
will  pull  dovm  my  barns.  Thou  doest  well,  for  the  storehouses 
of  iniquity  are  worthy  of  destruction.  Pull  down  thy  barns, 
from  which  no  one  receives  comfort.  He  adds,  I  will  build 
greater.  But  if  thou  shalt  complete  these,  wilt  thou  again 
destroy  them  ?  What  raore  foolish  than  labouring  on  for  ever. 
Thy  barns,  if  thou  wilt,  are  the  home  of  the  poor.  But  thou 
wilt  say,  Whom  do  I  ivrong  by  keeping  what  is  my  own  ? 
For  it  follows  also,  And  there  will  I  bestoiv  all  m.y  fruits  and 
my  goods.  Tell  me  what  is  thine,  from  whence  didst  thou  get 
it  and  bring  it  into  life  ?  As  he  who  anticipates  the  public 
games,  injures  those  who  are  coming  by  appropriating  to 
himself  what  is  appointed  for  the  common  use,  so  likewise 
the  rich  who  regard  as  their  own  the  common  things  which 
they  have  forestalled.  For  if  every  one  receiving  what  is 
sufficient  for  his  own  necessity  would  leave  what  remains  to 
the  needy,  there  would  be  no  rich  or  poor. 

Cyril.  Observe  also  in  another  respect  the  folly  of  his 
words,  when  he  says,  /  vnll  gather  all  my  fruits,  as  if  he 
thought  that  he  had  not  obtained  them  from  God,  but  that 
they  were  the  fruits  of  his  own  labours.  Basil.  But  if  thou  Basil. 
confessest  that  those  things  have  come  to  thee  from  God,  is  ^"^'' 
God  then  unjust  in  distributing  to  us  unequally  ?  Why  dost 
thou  abound  while  another  begs  ?  unless  that  thou  shouldest 
gain  the  rewards  of  a  good  stevvardship,  and  be  honoured 
with  the  meed  of  patience.  Art  not  thou  then  a  robber,  for 
counting  as  thine  own  what  thou  hast  received  to  distribute  ? 
It  is  the  bread  of  the  famished  which  thou  receivest,  the 
garment  of  the  naked  which  thou  hoardest  in  thy  chest, 
the  shoe  of  the  barefooted  which  rots  in  thy  possession,  tlie 
money  of  the  pennyless  which  thou  hast  buried  in  the  earth. 
Wherefore  then  dost  thou  iujurc  so  many  to  whom  thou 


414  GOSPEL   ACCOllDING    TO  CHAr.  XII. 

Ciirys.  mightest  be  a  benefactor  ?  Chrys.  But  in  tliis  he  crr.s,  that 
iii""^ad  ^^  thinks  thosc  things  good  which  are  indifFerent.  For  there 
Tim.  are  sorac  things  good,  sorae  evil,  some  betwcen  the  two. 
The  good  are  chastity,  and  humihty,  and  the  like,  which 
whcn  a  man  chooses  he  becomes  good.  But  opposed  to 
these  are  the  evil,  which  when  a  man  chooses  he  becomes 
bad;  and  there  are  the  neutral,  as  riches,  which  at  one 
time  indeed  are  directed  to  good,  as  to  almsgiving,  at  other 
times  to  evil,  as  to  covetousness.  And  in  like  manner 
poverty  at  one  time  leads  to  blasphemy,  at  another  to 
wisdom,  according  to  the  disposition  of  the  user. 

Cyiiil.  The  rich  man  then  builds  barns  which  last  not,  but 
decay,  and  what  is  still  more  foolish,  reckons  for  himself  upon 
a  long  hfe ;  for  it  follows,  And  I  will  say  unto  my  soul,  Soul, 
thou  hast  much  goods  laid  upfor  many  years.  But,  0  rich  man, 
thou  hast  indeed  fruits  in  thy  barns,  but  as  for  many  years 
Athan.  whence  canst  thou  obtain  them  ?  Athan.  Now  if  any  one 
non  occ.     jj^g^   ^^  ^^  ^^  ^jjg   daily,   seeing  that  our  life  is  naturally 

uncertain,  he  will  not  sin,  for  the  greater  fear  destroys  very 

much  pleasure,  but  the  rich  man  on  the  contrary,  promising 

to  himself  length  of  life,  seeks  after  pleasures,  for  he  says, 

Rest,  that  is,  from  toil,  eat,  drink,  and  be  merry,  that  is,  with 

Basi).        great  luxury.     Basil.  Thou  art  so  careless  with  respect  to 

u  i  sup.     ^j^g  goods  of  the  soul,  that  thou  ascribest  the  meats  of  the 

body  to  the  soul.     If  indeed  it  has  virtue,  if  it  is  fruitful  iu 

good  works,  if  it  clings  to  God,  it  possesses  many  goods,  and 

rejoices  with  a  worthy  joy.     But  because  thou  art  altogether 

carnal  and  subject  to  the  passions,  thou  speakest  from  thy 

Chrys.       belly,  not  from  thy  souh     Chrys.  Now  it  behoves  us  not  to 

8  *in  1  ad  ^ii^^^lge  in  dclights  which  fattening  the  body  make  lean  the 

Cor.  soul,  and  bring  a  heavy  burden  upon  it,  and  spread  darkness 

over  it,  and  a  thick  covering,  because  in  pleasure  our  govern- 

ing  part  which  is  the  soul  becomes  the  slave,  but  the  subject 

part,  namely  the  body,  rules.     But  the  body  is  in  need  not 

of  luxuries  but  of  food,  that  it  may  be  nourished,  not  that 

it  may  be  racked   and    melt  away.     For   not  to   the  soul 

alone  are  pleasures  hurtful,  but  to  the  body  itself,  because 

from   being   a   strong    body  it  becomes  vveak,  from   being 

healthy  diseased,    from   being   active   slothful,   from   beiug 

beautiful  uushapely,  and  from  youthful  old. 


VER.   16 — 21.  ST.  LUKE.  4i5 

Basil.  But  he  was  permitted  to  deliberate  m  evcry  thing,  Basil. 
and  to  manifest  his  purpose,  that  he  might  receive  a  sentence  .^^°"^' '° 
such  as  his  inclinations  deserved.     But  while  he  speaks  in 
secret,  his  words  are  weighed  in  heaven,  from  whence  the 
answers  come  to  him.      For  it  follows,  Ijut  God  said  iinio 
hij7i,  Thou  fool,  this  night  thy  soul  shall  they  require  of  thee. 
Hear  the  name  of  folly,  whicli  most  properly  belongs  to  thee, 
which  not  man  has  imposed,  but  God  Himself.     Greg.  The  Greg.  22. 
same  night  he  was  taken  away,  who  had  expected  many  years,  ^^°^'  ^'  ^' 
that  he  indeed  who  had  in  gathering  stores  fur  himself  looked 
a  loug  time  forward,  should  not  see  even  the  next  day.    Ch»ys.  Chrys. 
They  shall  require  of  thee,  for  perhaps  certain  dread  powers  ^'°"'^'°-  ^- 
were  sent  to  require  it,  since  if  when  goiug  from  city  to  city 
we  waut  a  guide,  much  more  will  the  soul  when  released  from 
the  bod}^,  and  passing  to  a  future  life,  need  dii^ection.    Ou  this 
account  many times  the  soul  rises  and  sinks  into  the  deepagain, 
when  it  ouglit  to  depart  frora  tlie  body.     For  the  conscious- 
ness  of  our  sins  is  ever  prickiug  us,  but  most  of  all  when  we 
are  going  to  be  dragged  before  the  awful  tribunal.    For  when 
the  whole  accumulation  of  crimes  is  brought  up  again,  and 
placed  before  the  eyes,  it  astounds  the  mind.    And  as  prison- 
ers  are  always  iudeed  sorrowful,  but  particularly  at  the  time 
when  they  are  going  to  be  brought  before  the  judge;  so  also 
the  soul  at  this  time  is  greatly  torraented  by  sin  and  afflicted, 
but  rauch  more  after  it  has  been  reraoved.      GrvEG.  But  iu  Greg. 
the  night  the  soul  was  taken  away  which  had  gone  forth  in  ^^^  ^"P* 
the  darkness  of  its  heart,  being  unwilling  to  have  the  hght  of 
consideration,  so  as  to  foresee  what  it  raight  sufifer.    But  He 
adds,  Then  whose  shall  those  things  be  which  thou  hast  pro- 
vided?     Chrys.  For  here  shalt  thou  leave  those  things,  and  Chrys. 
not  only  reap  no  advantage  frora  them,  but  carry  a  load  of  .^^q'^     ' 
sins  upon  thy  own  shoulders.     And  these  things  which  thou 
hast  laid  up  will  for  the  most  part  come  into  the  hands  of 
eneraies,  but  of  thee  shall  an  account  of  them  be  required. 
It  follows,  So  is  he  that  luyeth  up  treasure  for  himself,  and  is 
not  rich  ioward  God.     Bede.  For  such  a  one  is  a  fool,  and 
M'ill  be  takeu  off  in  the  night.     Ue  thcn  who  wishes  to  be 
rich  toward  God,  will  not  lay  up  treasures  for  himself,  but 
distribute  his  possessions  to  the  poor.    Ambrose.  For  in  vain 


jen. 


4  IG  OOSrEL    ACCORDING    TO  CHAP.  XIT. 

lic  amasscs  wealth  who  knows  not  how  to  use  it.  Neithcr 
are  these  thiugs  ours  which  we  cannot  takc  away  with  us. 
A^^irtue  alone  is  the  companion  of  the  dead,  mercy  alone  fol- 
lows  us,  which  gains  for  the  dead  an  everlasting  habitation. 

22.  And  He  said  unto  His  disciples,  Therefore 
I  say  unto  you,  Take  no  thought  for  your  life, 
what  ye  shall  eat :  neither  for  the  body,  what  ye 
shall  put  on. 

23.  The  life  is  more  than  meat,  and  the  body  is 
more  than  raiment. 

Theophyl.  The  Lord  carries  us  onward  by  degrees  to  a 
raore  perfect  teaching.  For  He  taught  us  above  to  beware 
of  covetousness,  and  He  added  the  parable  of  the  rich  man, 
intimating  thereby  that  the  fool  is  he  who  desires  more  than 
is  enough.  Then  as  His  discourse  goes  on,  He  forbids  us  to 
be  anxious  even  about  necessary  things,  pluoking  out  the  very 
root  of  covetousness ;  whence  He  says,  Therefore  I  say  unto 
you,  Take  no  thought.  As  if  He  said,  Since  he  is  a  fool,  who 
awards  to  himself  a  longer  measure  of  life,  aud  is  thereby  ren- 
dered  more  covetous ;  be  not  ye  careful  for  your  soul,  what 
ye  shall  eat,  not  that  the  intellectual  soul  eats,  but  because 
there  seems  no  other  way  for  the  soul  to  dwell  united  to  the 
body  except  by  being  nourished.  Or  because  it  is  a  part  of 
the  animate  body  to  receive  nourishment,  He  fitly  ascribes 
nourishment  to  the  souL  Tor  the  soul  is  called  also  a  nutri- 
tive  power,  as  it  is  so  understood.  Be  not  then  anxious  for 
the  uourishing  part  of  the  soul,  what  ye  shall  eat.  But  a 
dead  body  may  also  be  clothed,  therefore  He  adds,  Nor  for 
Chrys.  your  body,  what  ye  shall  put  on.  Chrys.  Now  the  words, 
in  Matt.  Takc  no  thought,  are  not  the  same  as  do  no  work,  but,  "Have 
not  your  minds  fixed  on  earthly  things."  For  it  so  happens, 
that  the  man  who  is  working  takes  no  thought.  Cyril.  Now 
the  soul  is  more  excellent  than  food,  and  tlie  body  than  cloth- 
ing.  Therefore  He  adds,  The  life  is  more  than  raeat,  ^-c.  As 
if  He  said,  "God  who  has  impianted  that  which  is  greater, 
how  will  He  not  give  that  which  is  less?"     Let  not  our 


VER.  22 — 2G,  ST.  LUKE.  447 

attention  then  be  stayed  upon  trifling  things,  nor  our  under- 
standing  serve  to  seek  for  food  and  raiment,  but  rather  think 
on  -whatever  saves  the  soul,  and  raises  it  to  the  kingdom  of 
heaven.  Ambrose.  Now  nothiug  is  raore  likely  to  produee 
conviction  in  believers  that  God  can  give  us  all  thiugs,  thau 
the  fact,  that  the  ethereal  spirit  perpetuates  the  vital  uniou 
of  the  soul  and  body  iu  close  fellov.ship,  without  our  exer- 
tion,  aud  the  healthgiviug  use  of  food  does  not  fail  until  the 
last  day  of  death  has  arrived.  Since  then  the  soul  is  clothed 
with  the  body  as  with  a  garment,  and  the  body  is  kept  alive 
by  the  vigour  of  the  soul,  it  is  absurd  to  suppose  that  a 
supply  of  food  will  be  wanting  to  us,  who  are  in  possession 
of  the  everlasting  substance  of  life. 

24.  Consider  the  ravens  :  for  they  neither  sow  nor 
reap ;  which  neither  have  storehouse  nor  barn ;  and 
God  feedeth  them  :  how  much  more  are  ye  better 
than  the  fowls  ? 

25.  And  which  of  you  with  taking  thought  can 
add  to  his  stature  one  cubit  ? 

26.  If  ye  then  be  not  able  to  do  that  thing  which 
is  least,  why  take  ye  thought  for  the  rest  ? 

Cyril.  As  before  in  raising  our  minds  to  spiritual  bold- 
ness,  He  assured  us  by  the  exaraple  of  the  birds,  which  are 
counted  of  little  worth,  sayiug,  Ye  are  of  more  value  than 
many  sparroivs  ;  so  now  also  from  the  instance  of  birds,  He 
conveys  to  us  a  firra  and  undoubting  trust,  saying,  Consider 
the  ravens,for  they  neither  sow  nor  reap,  which  tieither  have 
storehouse  nor  barn,  and  God  fesdeth  them ;  how  much  more 
are  ye  better  thanfowls?  Bede.  That  is,  ye  are  more  pre- 
cious,  because  a  rational  animal  like  man  is  of  a  higher 
order  in  the  nature  of  things  than  irratioual  things,  as  the 
birds  are. 

Ambrose.  But  it  is  a  great  thing  to  follow  up  this  example 
in  faith.  For  to  the  birds  of  the  air  who  liave  no  labour  of 
tilHng,  no  produce  from  the  fruitfulness  of  crops,  Divine  Pro- 
videuce  grauts  an  unfaiKug  sustenance.  It  is  true  then  that 
the  cause  of  our  poverty  seems  to  be  covetousuess,    For  they 


448  GOSrETi   ACCOUDING    TO  CHAP.  XI T. 

have  for  this  reason  a,  toilless  and  abuudant  usc  of  food, 
because  they  think  not  of  clairaing  to  themselves  by  any 
special  right  fruits  given  for  common  food.  We  have  lost 
what  things  were  common  by  claiming  them  as  our  own. 
For  neither  is  any  thing  a  man's  own,  where  nothing  is  pcr- 
petual,  nor  is  supply  ccrtain  when  the  end  is  uncertain. 

Cyrit,.  Novv  whereas  our  Lord  might  have  taken  an  ex- 
ample  frora  the  men  who  have  cared  least  about  earthly 
things,  such  as  Elias,  Moses,  and  John,  and  the  like,  He 
made  mention  of  the  birds,  following  the  Old  Testament, 
which  sends  us  to  the  bee  and  the  ant,  and  others  of  the 
same  kind,  in  whom  the  Creator  has  implanted  certain  natu- 
ral  dispositions.  Theophyl.  Now  the  reason  that  he  omits 
mention  of  the  other  birds,  and  speaks  only  of  the  ravens,  is, 
that  the  young  of  the  ravens  are  by  an  especial  providence 
fed  by  God.  For  the  ravens  produce  indeed,  but  do  not  feed, 
but  neglect  their  young,  to  whom  in  a  marvellous  manner 
from  the  air  their  food  comes,  brought  as  it  were  by  the  wind, 
which  they  receive  having  their  mouths  open,  and  so  are  nou- 
rished.    Perhaps  also  such  things  were  spoken  by  synecdoche, 

Matt.  6,  i.  e.  the  whole  signified  by  a  part.  Hence  in  Matthew  our 
Lord  refers  to  the  birds  of  the  air,  but  here  more  particularly 
to  the  ravens,  as  being  more  greedy  and  ravenous  than  others. 
EusEB.  By  the  ravens  also  Ple  signifies  something  else,  for 
the  birds  which  pick  up  seeds  have  a  ready  source  of  food, 
but  those  that  feed  on  flesh  as  the  ravens  do  have  raore  difli- 
culty  in  getting  it.  Yet  birds  of  this  kind  sufi^er  frora  no 
lack  of  food,  because  the  providence  of  God  extends  every 
where;  but  He  brings  to  the  same  purpose  also  a  third 
argument,  saying,  And  which  of  you  by  taking  thought  can 
add  to  his  stature  ? 

Chrys.  Chrys.  Obscrve,  that  when  God  has  once  given  a  soul,  it 

abides  the  same,  but  the  body  is  taking  growth  daily.  Pass- 
ing  over  then  the  soul  as  not  receiving  increase,  He  makes 
mention  only  of  the  body,  giving  us  to  understand  that  it  is 
not  increased  by  food  alone,  but  by  the  Divine  Providence, 
from  the  fact  that  no  one  by  receiving  nourishment  can  add 
any  thing  to  his  stature.  It  is  therefore  concluded,  Ifye  then 
be  not  able  to  do  that  thing  which  is  least,  take  no  thought 
for  the  rest.     Euseb.  If  no  one  has  by  his  own  skill  con- 


26. 


Hom.  21 
in  Matt 


VER.  27 — 31.  ST.  LUKE.  449 

trived  a  bodily  stature  for  himself,  but  cannot  add  even  the 
sliortest  delay  to  the  prefixed  limit  of  his  time  of  life,  why 
sliould  we  be  vainly  anxious  about  the  necessaries  of  life? 
Bede.  To  Him  then  leave  the  care  of  directing  the  body,  by 
whose  aid  you  see  it  to  come  to  pass  that  you  have  a  body  of 
such  a  stnture. 

AuG.  But  in  speaking  concerning  increasing  the  stature  Aug.  de 
of  the  body,   He  refers  to  that  which  is  least^  that  is,  to  j  ]"■„„  28 
God,  to  make  bodies. 


27.  Consider  the  lilies  how  they  grow :  they  toil 
not,  they  spin  not ;  and  yet  I  say  unto  you,  that 
Solomon  in  all  his  glory  was  not  arrayed  like  one  of 
these. 

28.  If  then  God  so  clothe  the  grass,  which  is  to 
day  in  the  field,  and  to  morrow  is  cast  into  the  oven ; 
how  much  more  will  He  clothe  you,  O  ye  of  little 
faith  ? 

29.  And  seek  not  ye  what  ye  shall  eat,  or  what  ye 
shall  drink,  neither  be  ye  of  doubtful  mind. 

30.  For  all  these  things  do  the  nations  of  the 
world  seek  after :  and  your  Father  knowxth  that  ye 
have  need  of  these  things. 

31.  But  rather  seek  ye  the  kingdom  of  God;  and 
all  these  things  shall  be  added  unto  you. 

Chkys.  As  our  Lord  had  before  given  instruction  about  Chrys. 
food,  so  now  also  about  rairaent,  saying,  Consider  the  im^s  ■^^°^'^^^^~' 
of  the  field  how  they  grow  ;  they  toil  not,  neither  do  they  spin, 
that  is,  to  raake  theraselves  clothing.  Now  as  above  when 
our  Lord  said,  the  birds  sow  not,  He  did  not  reprove  sowing, 
but  all  superfluous  trouble ;  so  when  He  said,  They  toil  not, 
neither  do  they  spin,  He  does  not  put  an  end  to  work,  but  to 
all  anxiety  about  it. 

EusEB.  But  if  a  raan  wishes  to  be  adorned  with  precious 
raiment,  let  hira  observe  closely  how  even  down  to  the  flowers 
which    spring  from    the    earth   God    extends   His    manifold 

voL.  iir.  2  G 


450  GOSPEL   ACCORDINC    TO  CHAP.  XII. 

wisdom,  adorning  thera  vvith  divers  colours,  so  adapting  to  the 
delicate  membranes  of  the  flowers  dyes  far  superior  to  gold 
aud  purple,  that  under  no  luxurious  king,  not  even  Solomon 
himself,  who  was  renowned  among  the  ancients  for  his  riches 
as  for  his  wisdom  and  pleasures,  has  so  exquisite  a  work  been 
devised  ;  and  hence  it  foUows,  Buf  I  say  unto  t/ou,  that  Solomon 
in  aU  his  gJory  ivas  not  arrayed  Irlce  one  of  these. 
Chrys,  CiiRYs.  He  docs  not  here  employ  the  example  of  the  birds, 

hl^Matt.''  rnaking  mention  of  a  swan  or  a  peacock,  but  the  lilies,  for  he 
wishes  to  give  force  to  the  argument  on  both  sides,  that  is  to 
say,  both  from  the  meanness  of  the  things  which  have  obtained 
such  honour,  and  from  the  excellence  of  the  honour  con- 
ferred   upon  them ;    and  hence  a  little  after  He  does  not 
call  thera  lilies,  but  grass,  as  it  is  added,  If  then  God  so 
clothe  the  grass,  which  to-day  is,  He  says  not,  which  to-raor- 
row  is  not,  but  to-morroiv  is  cast  into  the  oven ;  nor  does  He 
say  simply,  God  clothe,  but  He  says,  God  so  cloihe,  which  has 
much   meaning,  and  adds,  how  much  more  you,  which  ex- 
presses  His  estimation  and  care  of  the  human  race.     Lastly, 
when  it  behoves  Him  to  find  fault,  He  deals  here  also  with 
mildness,  reproving  them  not  for  unbelief,  but  for  littleness 
of  faith,  adding,   0  ye  of  little  faith,  that  He   may  so  the 
more  rouse  us  up  to  believe  in  His  words,  that  we  shonld  not 
only  take  no  thought  about  our  apparel,  but  not  even  admire 
eleo-ance  in  dress.     Cyril.  For  it  is  sufficient  to  the  prudent 
for  the  sake  of  necessity  only,  to  have  a  suitable  garraent, 
and  moderate  food,  not  exceeding  what  is  enough.     To  the 
saints  it  is  sufficient  even  to  have  those  spiritual  delights 
which  are  in  Christ,  and  the  glory  that  comes  after.     Am- 
BROSE.  Nor  does  it  seem  of  light  moment,  that  a  flower  is 
either  compared  to  man,  or  eveu  almost  more  than  to  man 
is   preferred  to   Solomon,   to   make    us   conceive  the  glory 
expressed,  from  the  brightness  of  the  colour  to  be  that  of 
the  heavenly  angels;  who  are  truly  the  flowers  of  the  other 
world,  since  by  their  brightness  the  world  is  adorned,  and 
they   l)reathe  forth   the    pure  odour  of  sanctification,   who 
shackled  by  no  cares,  employed  in  no  toilsome  task,  cherish 
the  grace  of  the  Divine  bounty  towards  thera,  and  the  gifts 
of  their  heavenly  nature.      Tlierefore  well  also  is  Solomon 
liere  described  to  be  clothed  in  his  own  glory,  and  in  another 


VER.  27 — 31.  ST.  LUKE.  451 

place  to  be  vciled,  because  tbe  frailty  of  bis  bodily  iiature  bc 
clotbed  as  it  were  by  tbe  powers  of  bis  mind  to  tbe  glory  of 
bis  works.  But  tbe  Angels^  wbose  diviner  nature  remains 
free  from  bodily  injury,  are  rigbtly  preferred,  altbougb  be  be 
tbe  greatest  man.  We  sbould  not  bowever  despair  of  God's 
mercy  to  us,  to  wbom  by  tbe  gracc  of  His  resurrection  He 
promises  tbe  Ukeness  of  angels. 

Cyril.  Now  it  were  strange  for  tbe  disciples,  wbo  ougbt 
to  set  before  otbei's  tbe  rule  and  pattern  of  lifcj  to  fall  into 
tbose  tbings,  wbicb  it  was  tbeir  duty  to  advise  men  to  re- 
nounce ;  and  tberefore  onr  Lord  adds,  And  seek  not  wliat  ye 
shall  eat,  ^r.  Herein  also  our  Lord  strongly  recommends 
tbe  study  of  boly  .preacbing,  bidding  His  disciples  to  east 
away  all  human  cares. 

Bede.  It  must  however  be  observed,  tbat  He  savs  not,  Do 
not  seek  or  take  tbought  about  meat,  or  drink,  or  raiment^  but 
what  ye  shall  eat  or  drink,  in  whicb  He  seems  to  me  to  re- 
prove  those  who,  despising  tbe  common  food  and  clothing, 
seek  for  themselves  eitber  more  delicate  or  coarser  food  and 
clotbing  tban  tbeirs  witb  whom  they  live. 

Greg.  Nyss.  Some  bave  obtained  dominion  and  honours  9^^^' 
and  ricbes  by  praying  for  tbem,  bow  then  dost  Tbou  forbid  Dom. 
us  to  seek  such  tliings  in  prayer?    And  indeed  that  all  these  ^^^""'  ^' 
tbings  belong  to  tbe  Divine  counsel  is  plain  to  every  one,  yet 
are  tbey  conferred  by  God  upon  tbose  tbat  seek  tbem,  in 
order  that  by  learning  tbat  God  listens  to  our  lower  peti- 
tions,  we  may  be  raised  to  tbe  desire  of  higber  tbings ;  just 
as  we  see  in  cbildren,  wbo  as  soon  as  tbey  are  boru  cling  to 
their  mother's  breasts,  but  wben  the  cbild  grows  up  it  de- 
spises  the  milk,   and  seeks  after  a  necklace  or  some  such 
thing  witb  whicb  the  eye  is  debgbted ;  and  again  when  the 
mind  has  advanced  togetber  with   tbe  body,  giving  up   all 
childish  desires,  he  seeks  from  his  parents  tbose  things  whicb 
are  adapted  to  a  perfect  life. 

AuG.  Now  baving  forbidden  all  thougbt  about  food,  He  ^ug.  de 
next  goes  on  to   warn  meu   not  to   be  putiea   up,  saymg,  ].  ii.  qu. 
Neither  be  ye  lifted  up,  for  man  first  seeks  these  tbings  to  ?^^^,jjg  jj^ 
satisfy  his  wants,  but  when  he  is  filled,  be  begins  to  be  puffed  sublime 
up  concerning  thera.    This  is  just  as  if  a  wounded  man  should  °  l^j. 
boast  that  he  had   many  plasters  in  his   house,  whereas  it  Tew/"T<- 

2  G  2 


452  GOSPEL    ACCOKUING    TO  CHAP.  XIT. 

were  well  for  hiin  tliat  lie  liad  no  wounds,  and  needed  not 
cveii  onc  plaster.  Theophyl.  Or  by  being  liftcd  up  Ile 
means  nothing  else  but  an  unsteady  motion  of  the  mind, 
meditating  first  one  thing,  then  another,  and  juraping  from 
this  to  that,  and  imagining  lofty  things.  Basil.  And  that 
you  may  understand  an  elation  of  this  kind,  remember  the 
vanity  of  your  own  youth ;  if  at  any  time  while  by  yourself 
you  have  thought  about  life  and  promotions,  passing  rapidly 
from  one  dignity  to  another,  have  grasped  riches,  have  built 
palaces,  benefited  friends,  been  revenged  upon  enemies. 
Now  such  abstraction  is  sin,  for  to  have  our  delights  fixed 
upon  useless  things,  leads  away  from  the  truth.  Hence  he 
goes  on  to  add,  For  all  these  things  do  the  nations  of  the 
Gtb^.  world  seek  after,  ^c.  Greg.  Nyss.  For  to  be  careful  about 
"  '  ^"P"  visible  things  is  the  part  of  those  who  possess  no  hope  of 
a  future  life,  no  fear  of  judgment  to  come.  Basil.  But  with 
respect  to  the  necessaries  of  life,  He  adds,  And  your  Father 
Chrys.  knoioeth  that  ye  have  need  of  these  things.  Chrys.  He  said 
in°Matr"  ^^°^  "  God,"  but  your  Father,  to  incite  them  to  greater  con- 
fidence.  For  who  is  a  father,  and  would  not  allow  the  want 
of  his  children  to  be  supplied  ?  But  He  adds  another  thing 
also ;  for  you  could  not  say  that  He  is  indeed  a  father,  yet 
knoweth  uot  that  we  are  in  need  of  these  things.  For  He 
who  has  created  our  nature,  knoweth  its  wants. 

Ambrose.  But  He  goes  on  to  shew;  that  neither  at  the 
prescnt  time,  nor  hereafter,  will  grace  be  lacking  to  the 
faithful,  if  only  they  who  desire  heavenly  things  seek  not 
earthly ;  for  it  is  unworthy  for  men  to  care  for  meats,  who 
figlit  for  a  kingdom.  The  king  knoweth  wherewithal  lie 
shall  support  and  clothe  his  own  family.  Therefore  it  fol- 
lows,  Bat  seek  ye  first  the  kingdom  of  God,  and  all  these  things 
Chrys.  slialt  be  addcd  unto  you.  Chrys.  Now  Christ  promises  not 
only  a  kingdom,  but  also  riches  with  it;  for  if  we  rescue 
frora  cares  those  who  neglecting  their  own  concerns  are  dili- 
gent  about  ours,  much  more  will  God.  Bede.  For  He  de- 
clares  that  there  is  one  thing  which  is  primarily  given, 
anothcr  which  is  superadded ;  that  we  ought  to  make  eter- 
nity  our  aim,  the  present  life  our  business. 


ubi  sup. 


VER.  32 34.  ST.  LUKE.  453 

32.  Fear  not,  little  flock ;  for  it  is  your  Father's 
good  pleasure  to  give  you  the  kingdom. 

33.  Seli  that  ye  have,  and  give  alms ;  provide 
yourselves  bags  which  wax  not  old,  a  treasure  in  the 
heavens  that  faileth  not,  where  no  thief  approacheth, 
neither  moth  corrupteth. 

34.  For  where  your  treasure  is,  there  will  your 
heart  be  also. 


Gloss.  Our  Lord  having  removed  the  care  of  temporal  Gloss. 
things  from  tlie  hearts  of  His  disciples,  now  banishes  fear  "°"  *'°''* 
from  them,  from  which  superfluous  cares  proceed,  saying, 
Fear  not,  ^c.  Theophyl.  By  the  little  flock,  our  Lord  signi- 
fies  those  who  are  wilhng  to  become  His  disciples,  or  because 
in  this  world  tbe  Saints  seem  little  because  of  their  voluntary 
poverty,  or  because  they  are  outnumbered  by  the  multitude 
of  Angels,  who  incomparably  exceed  all  that  we  can  boast  of. 
The  name  little  our  Lord  gives  to  the  compauy  of  the  elect, 
either  from  comparison  with  the  greater  number  of  the  repro- 
bate,  or  rather  because  of  their  devout  humility. 

Cyril.  But  why  they  ought  not  to  fear,  He  shews,  addiug, 
for  it  is  your  Father's  good  pleasure ;  as  if  He  says,  How  shall 
He  who  gives  such  precious  things  be  wearied  in  shewing 
mercy  towards  you  ?  Eor  although  His  flock  is  little  both  in 
iiature  and  number  and  renown,  yet  the  goodness  of  the  Father 
has  granted  even  to  this  httle  flock  the  lot  of  heavenly  spirits, 
that  is,  the  kingdom  of  heaven.  Therefore  that  you  may  pos- 
sess  the  kingdom  of  heaven,  despise  this  world's  wealth. 
Hence  it  is  added,  Sell  that  ye  have,  ^c.  Bede.  As  if  He 
says,  Fear  not  lest  they  who  warfare  for  the  kingdom  of  God, 
should  be  in  want  of  the  necessaries  of  this  life.  But  sell 
that  ye  have  for  alms'  sake,  which  then  is  done  worthily,  when 
a  man  having  once  for  his  Lord's  sake  forsaken  all  that  he 
hath,  nevertheless  afterwards  labours  with  his  hands  that  he 
may  be  able  both  to  gain  his  living,  and  give  alms.  Chrys.  Chrys. 
For  there  is  no  sin  which  almsgivinsr  does  not  avail  to  blot  -  °1"\ 
out.  It  is  a  salve  adapted  to  every  wound.  But  almsgiving 
has  to  do  not  ouly  with  money,  but  with  all  matters  also 


451  GOSPEL    ACCOHDIKG    TO  CIIAP.  XIT. 

wherein   mau   succours   niun^  ;is  vvhen  thc   physiciau  heals, 

Gre<:.        and  the  wise  man  ^ives  counsel.    Gueg.  Naz.  Now  I  fear  lest 

Or.it.  11.    y^ij  shoukl  think  deeds  of  mercy  to  be  not  nccessary  to  you, 

but  voluutary.     I  also  thought  so,  but  was  alarmed  at  the 

goats  placed  ou  the  left  hand,  not  because  they  robbed,  but  did 

Chrvs.       not  ministcr  unto  Christ  among  the  poor.    Chhys.  For  witli- 

1  hup.     ^^^^  ^j^g  -^  -^  impossible  to  see  the  kingdom.     For  as  a  foun- 

taiu  if  it  keeps  its  waters  within  itself  grovvs  foul,  so  also 

rich  men  vvhen  they  retain  every  thing  in  their  possession. 

Basii.  rv^.      Basil.  But  somc  0116  wiU  ask,  upon  what  grounds  ought 

inri)'       ^^  *°  ^^^^  ^^^^^  vvhich  we  have  ?     Is  it  that  these  things  are 

by  nature  hurtful,  or  because  of  the  temptation  to  our  souls? 

To    tbis  we    must    answcr,  first,  that    every  thing   existing 

in  the  workl  if  it  were  in  itself  evil,  would  be  no  creatioii 

1  Tim.       of  God,  for  every  creaiion  of  God  is  good.     And  next,  that 

'    *         our  Lord's  command  teaches  us  not  to  cast  avvay  as   evil 

what  we  possess,  but  to  distribute,  saying,  and  give  alms. 

Cyiul.  Now  perhaps  this  command  is  irksome  to  the  rich, 
yet  to  those  who  are  of  a  souiid  mind,  it  is  not  unprofitable, 
for  their  treasure  is  the  kingdom  of  heaven.  Hence  it  foUowSj 
Provide  for  yourselves  bags  which  wax  not  old,  i^c.  Bede. 
That  is,  by  doing  alms,  the  reward  of  which  abideth  for  ever ; 
which  must  not  be  taken  as  a  command  that  no  money  bc 
kept  by  the  saints  either  for  their  own,  or  the  use  of  the 
Matt.  4,  poor,  since  we  read  that  our  Lord  Himself,  to  whom  the 
John  1''  {)  ^^o^^"^  mmistered,  had  a  bag  in  wliich  He  kept  the  offerings  of 
the  faithful ;  but  that  God  should  not  be  obeyed  for  the  sake 
of  such  things,  and  righteousness  be  iiot  forsaken  from  fear  of 
poverty.  Gkeg.  Nyss.  But  He  bids  us  lay  up  our  visible 
and  earthly  treasures  where  the  povver  of  corruption  does  not 
reach,  and  hence  He  adds,  a  treasure  that  faileih  not,  i^c. 

Theopiiyl.  As  if  He  said,  "  Here  the  moth  corrupts,  but 
thcre  is  no  corruption  in  heaven."  Theu  because  there  are 
some  things  which  the  moth  does  not  corrupt,  He  goes  oii  to 
speak  of  the  thief.  For  gold  the  moth  corrupts  not,  but  the 
thief  takes  avvay. 

Bede.  Whether  then  should  it  be  simply  understood,  that 
money  kept  faileth,  but  given  away  to  our  neighbour  bears 
everlasting  fruit  in  heaveu ;  or,  that  the  treasure  of  good 
w  orks,  if  it  be  storcd  up  for  the  sake  of  earthly  advantage,  is 


VER.  35 — 40.  ST.    LUKE.  455 

soon  corrupted  and  perishes ;  but  if  it  be  laid  up  solely  froni 
heavenly  motives,  neither  outwardly  by  the  favour  of  men, 
as  by  the  thief  which  steals  from  vvithout,  nor  iuwardly  by 
vainglory,  as  by  the  moth  which  devours  within,  can  it  be 
defiled.  Gloss.  Or,  the  thieves  are  heretics  and  evil  spirits, 
who  are  beut  upon  depriving  us  of  spiritual  things.  The 
moth  which  secretly  frets  the  garmeuts  is  envy,  which  mars 
good  desires,  and  bursts  the  bonds  of  charity. 

Theophyl.  Moreover,  because  all  things  are  not  taken 
away  by  theft,  He  adds  a  more  excellent  reason,  and  one 
which  admits  of  no  objectiou  whatever,  saying,  For  where 
your  treasure  is,  there  will  your  hearts  be  also  ;  as  if  He  says, 
"  Suppose  that  neither  moth  corrupts  nor  thief  takes  away, 
yet  this  very  tliing,  namely,  to  have  the  heart  fixed  iu  a  bu- 
ried  treasure,  and  to  sink  to  the  earth  a  divine  work,  that  is, 
the  soul,  how  great  a  punishment  it  deserves."  Euseb.  For 
every  man  naturally  dwells  upon  that  which  is  the  object 
of  his  desire,  and  thither  he  directs  all  his  thoughts,  where 
he  supposes  his  whole  interest  to  rest.  If  any  one  theu  has 
his  whole  mind  and  affections,  which  he  calls  the  heart,  set  on 
things  of  this  present  hfe,  he  lives  in  earthly  things.  But  if 
he  has  giveu  his  mind  to  heaveuly  thiugs,  there  will  his  mind 
be ;  so  that  he  seems  with  his  body  only  to  live  with  meu,  buo 
with  his  mind  to  have  already  reached  the  heavenly  mansion. 
Bede.  Now  this  must  not  only  be  felt  coucerniug  love  of 
mouey,  but  all  the  passious.  Luxurious  feasts  are  treasures; 
also  the  sports  of  the  gay  and  the  desires  of  the  lover. 

35.  Let  your  loins  be  girded  about,  and  your  lights 
burning ; 

36.  And  ye  yourselves  like  unto  men  that  wait  for 
their  lord,  when  he  will  return  from  the  wedding; 
that  when  he  cometh  and  knocketh,  they  may  open 
unto  him  imraediately. 

37.  Blessed  are  those  servants,  whom  the  lord  when 
he  cometh  shall  find  watching  :  verily  1  say  unto  you, 
that  he  shall  gird  himself,  and  make  them  to  sit  down 
to  meat,  and  will  come  forth  and  serve  them. 


45G  GOSPEL   ACCOIIUING   TO  CHAP,  XII. 

38.  Aiid  if  hc  shall  comc  iii  the  sccond  watch,  or 
iii  thc  third  watch,  and  find  thcm  so,  blcsscd  arc  those 
scrvants. 

39.  And  this  know,  that  if  the  goodman  of  the 
house  had  knovvn  what  hour  thc  thief  would  come, 
he  would  have  watched,  and  not  have  suffered  his 
house  to  be  broken  through. 

40.  Bc  ye  thercfore  rcady  also  :  for  the  Son  of  man 
cometh  at  an  hour  when  ye  think  not. 

Theophyl.  Our  Lord  having  taught  His  disciples  modera- 
tion,  taking  from  them  all  care  and  conceit  of  this  hfe,  now 
leads  them  on  to  serve  and  obey,  saying,  Let  your  loins  be 
girded,  that  is,  always  ready  to  do  the  work  of  your  Lord, 
and  your  lamps  burning,  that  is,  do  not  lead  a  hfe  in  dark- 
ness,  but  have  with  you  the  hght  of  reason,  shewing  you 
what  to  do  and  what  to  avoid.  For  this  world  is  the  night, 
but  they  have  their  loins  girded,  who  follow  a  practical  or 
active  hfe.  For  sucli  is  the  condition  of  servants  who  must 
have  with  them  also  lamps  burning;  that  is,  the  gift  of  dis- 
cernment,  that  the  active  man  may  be  able  to  distinguish 
not  only  what  he  ought  to  do,  but  in  what  way ;  otherwise 
men  rush  down  the  precipice  of  pride.  But  we  must  observe, 
that  He  first  orders  our  loins  to  be  girded,  secondly,  our  lamps 
to  be  burning.  For  first  indecd  coraes  action,  then  reflec- 
tion,  which  is  an  enhghtening  of  the  mind.  Let  us  then 
strive  to  exercise  the  virtues,  that  we  may  have  two  lamps 
burning,  that  is,  the  conception  of  the  mind  ever  shining 
forth  in  the  soul,  by  which  we  are  ourseh^es  enlightened, 
and  learning,  whereby  we  enhghten  others.  Maxim.  Or,  He 
teaches  us  to  keep  our  lamps  burniug,  by  prayer  and  con- 
templation  and  spiritual  love.  Cyril.  Or,  to  be  girded, 
signifies  activity  and  readiness  to  undergo  evils  from  regard 
to  Divine  love.  But  the  burning  of  the  lamp  signifies  tha 
we  should  not  suff^er  any  to  hve  in  the  darkness  of  iguorance, 
Greg.  Greg.  Or  else,  we  gird  our  loins  when  by  continence  we 
l3°Tn  control  the  lusts  of  the  flesh.  For  the  lust  of  men  is  in 
Evang.      tbeir  loins,  and  of  women  iu  their  womb ;  by  the  name  of 


VER.  35 40.  ST.  LUKE.  457 

loins,  tlierefore^  from  the  principal  sex,  lust  is  significd.    But 
because  it  is  a  small  thing  not  to  do  evil,  unless  also  men 
strive  to  labour  in  good  works,  it  is  added,  And  your  lamps 
burning  in  your  hands ;  for  we  hold  burning  lamps  iu  our 
hands,  when  by  good  works  we  shew  forth  bright  examples 
to  our  neighbours.     Aug.   Or,  He  teaches  us  also  to  gird  Aug.  dn 
our  loins  for  the  sake  of  keeping  ourselves  from  the  love  of  jfjj"',--  ^* 
the  things  of  this  world,  and  to  have  our  lamps  burning,  q.  25. 
that  this  thing  may  be  done  with  a  true  end  and  right  in- 
tention.     Gheg.  But  if  a  man  lias  both  of  these,  whosoever  Greg. 
he  be,  nothing  remains  for  him  but  that  he  should  place  his  ""^^"P- 
whole  expectation  on  the  coming  of  the  Redeemer.     Tliere- 
fore  it  is  added,  And  be  ye  like  to  men  that  ivait  for  their 
lord,  when  he  will  return  from  the  ivedding,  8,-c.     For  our 
Lord  weut  to  the  wedding,  when  ascending  up  into  heaven 
as  the  Bridegroom  He  joined  to  Himself  the  heaveuly  multi- 
tude  of  angels.     Theophyl.  Daily  also  iu  the  heavens  He 
betroths  the  souls  of  the  Saints,  whom  Paul  or  another  oflFers  2  Cor. 
to  Him,  as  a  chaste  virgin.     But  He  returns  from  the  cele-  ^^'  ^' 
bration  of  the  lieavenly  marriage,  perhaps  to  all  at  the  end 
of  the  whole  world,  wheu  He  shall  come  from  heaven  in  the 
glory  of  the  Father;  perhaps  also  every  hour  standing  sud- 
denly  present  at  the  death  of  each  individuah     Cyril.  Now 
consider  that  He  comes  from  the  wedding  as  from  a  festival, 
which  God  is  ever  keeping;  for  nothing  can  cause  sadness 
to  the  Incorruptible  Nature.     Greg.  Nyss.   Or  else,  when  Gre<T. 
the  wedding  was  celebrated  and  the  Church  received  into  .^^"/,"  l^- 

f  in  Lant. 

tlie  secret  bridal  chamber,  the  angels  were  expecting  the 
return  of  the  King  to  His  own  natural  blessedness.  And 
after  their  example  we  order  our  hfe,  that  as  they  living 
together  without  evil,  are  prepared  to  welcome  their  Lord^s 
return,  so  we  also,  keeping  watch  at  the  door,  should  make 
ourselves  ready  to  obey  Him  when  He  comes  knocking ;  for 
it  follows,  that  when  he  cometh  and  hnocketh,  they  may  open 
to  him  immediately. 

Greg.  For  He  comes  when  He  hastens  to  judgmeut,  but  Greg. 
He  knocks,  when  already  by  the  pain  of  sickness  He  denotes  "  ^  ''"^' 
that  death  is  at  hand ;  to  whom  we  immediately  open  if  we 
reccive  Ilim  with  love.     For  he  w-ho  trembles  to  depart  from 
the  body,  has  no  wish  to  open  to  the  Judge  knocking,  and 


453  GOSPEL   ACCORDING    TO  CHAP.  XH. 

dreads  to  see  tliat  Judge  wliom  he  remembers  to  Iiave  de- 
spised.  Eut  he  who  rests  secure  coucerning  his  hope  aud 
works,  immediately  opens  to  Him  tliat  kuocks;  for  when  he 
is  aware  of  the  time  of  death  drawing  near,  hc  grows  joyful, 
bccause  of  the  glory  of  his  reward ;  and  hence  it  is  added, 
Blessed  are  the  servants  whom  the  lord  when  he  cometh  shall 
find  ivatching.  He  watches  who  keeps  the  eyes  of  his  mind 
opeu  to  behold  the  true  light ;  who  by  his  works  maintains 
that  which  lie  beholds,  who  drives  from  himself  the  darkness 
Greg.  of  sloth  and  carelessuess.  Greg.  Nyss.  For  the  sake  then 
ubisup.  qjp  i^egpijjg  watch,  our  Lord  advised  above  that  our  loins 
should  be  girded,  and  our  lamps  buruing,  for  light  wheu 
placed  before  the  eyes  drives  away  sleep.  The  loins  also 
wheu  tied  with  a  girdle,  make  the  body  incapable  of  sleep. 
For  he  who  is  girt  about  vvith  chastity,  and  illuminated  by 
a  pure  conscience,  continues  wakeful. 

Cyril.  When  then  our  Lord  comiug  shall  find  us  awake 

and  girded,  having  our  hearts  enlightened,  He  will  then  pro- 

nounce  us  blessed,  for  it  follows,  Verily  I  say  unto  you,  that 

he  shall  yird  himself;  from  which  we  perceive  that  He  will 

recompense   us  iu  hke   mauner,   seeing  that  He   will  gird 

Isa.  11,5.  Plimself  with  those  tliat  are  girded.     Ortgen.  For  He  will 

Greg.        be  girded  about  His  loius  with  righteousness.      Greg.  By 

inEv^^'   '^^^"ch  He  girds   Himself,   that  is,   prepares  for  judgment. 

Theophyl.  Or,  He  will  gird   Himself,  in  that  He  imparts 

not  the  whole  fulness  of  blessings,  but   coufines   it  within 

a  certain   measure.      For  who  can  comprehend   God   how 

great   He   is?     Therefore    are  the    Seraphims   said  to  veil 

their  counteuance,  because  of  the  excelleuce  of  the  Divine 

brightuess.     It  follows,  and  wiil  make  them  to  sit  down ;  for 

as  a  mau  sittiug  down  causes  his  whole  body  to  rest,  so  in 

the  future  coming  the  Saiuts  will  have  complete  rest;  for 

here  they  have  uot  rest  for  the   body,  but  there  together 

with  their  souls  their  spiritual  bodies  partakiug  of  immor- 

tality  will  rejoice  iu  perfect  rest.     Cyril.  He  will  theu  make 

them  to  sit  down  as  a  refreshment  to  the  weary,  setting  be- 

fore  them  spiritual  enjoyments,  aud  orderiug  a  suraptuous 

table  of  His  gifts. 

Dion.  in         DiONYSius  Ar.  The  "sitting  down"  is  taken  to  be  the  re- 

Ep.  ad      pose  from  mauy  labours,  a  life  without  aunoyauce,  the  divine 


VER.  35 -10.  ST.  LUKE.  459 

conversation  of  those  that  dvvell  in  the  region  of  light  en- 
riched   witli   all  holy  afFections,  and   an  abundant  pouring 
forth  of  all  gifts,  whereby  they  are  filled  with  joy.     For  tlie 
reason  why  Jesus  makes  thera  to  sit  down,  is  that  He  might 
give  them  perpetual  rest,  and  distribute  to  them  bl^ssings 
without  number.     Therefore  it  follows,  And  wUl  pass  over  transiens. 
and  serve  them.     Theophyl.  That  is,  Give  back   to  thera, 
as  it  were,  an  equal   returu,  that  as  they  served    Him,  so 
also  He  will  serve  them.     Greg.  But  He  is  said  to  be  pass-  Greg. 
ing  over,  when  He  returns  from  the  judgment  to  His  king-  jn^^y   "' 
dom.     Or  the  Lord   passes  to  us  after  the  judgment,  and 
raises  us  from  the  form  of  His  humanity  to  a  contemplation 
of  His  diviuity. 

Cyril.  Our  Lord  knew  the  proneness  of  human  infirmity 
to  sin,  but  because  He  is  raerciful,  He  does  not  allow  us  to 
despair,  but  rather  has  compassion,  and  gives  us  repentance 
as  a  saving  remedy.  And  therefore  He  adds,  And  if  Jie  shall 
come  in  the  second  watch,  ^'C.  For  they  who  keep  watch  on 
the  walls  of  cities,  or  observe  the  attacks  of  the  enemy,  divide 
the  night  into  three  or  four  watches.  Greg.  The  first  watch  Greg. 
then  is  the  earliest  time  of  our  iife,  that  is,  chikiliood,  the  "  '  *"?' 
second  youth  and  manhood,  but  the  third  represents  old  age. 
He  then  who  is  unwilliug  to  watch  in  the  first,  let  him  Iceep 
even  the  second.  And  he  who  is  unwilling  iu  the  second, 
let  him  not  lose  the  remedies  of  the  third  watch,  that  he 
who  has  neglected  conversion  in  childhood,  may  at  least  iu 
the  time  of  youth  or  old  age  recover  himself.  Cyril.  Of 
the  first  watch,  however,  He  makes  no  mention,  for  child- 
hood  is  not  punished  by  God,  but  obtains  pardon;  but  the 
second  and  third  age  owe  obedience  to  God,  and  the  leading 
of  an  honest  hfe  accordin^r  to  His  will.  Greek  Ex.  Or,  to  the  Severus. 
first  watch  belong  those  who  live  more  carefully,  as  having 
gained  the  first  step,  but  to  the  second,  those  who  lceep  the 
measure  of  a  moderate  conversation,  but  to  the  third,  those 
who  are  below  these.  And  the  same  must  be  supposed  of 
the  fourth,  and  if  it  should  so  happen  also  of  the  fifth.  For 
there  are  difl"ereut  measures  of  life,  and  a  good  rewarder 
metes  out  to  every  man  according  to  his  deserts.  Theophyl. 
Or  since  the  watches  are  the  hours  of  tlie  night  which  lull 
men  to  sleep,  you  must  understand  that  there  are  also  iu  our 


4G0  GOSPEL    ACCORDING    TO  CHAP.  XI I. 

Jifc  certniii  liours  whicli  makc  us  happy  if  we  are  found 
awake.  Does  any  onc  seize  j^our  goods  ?  Are  your  chil- 
dren  dead?  Are  you  acctised?  But  if  at  these  tiraes  you 
have  donc  nothing  against  the  comraandments  of  God,  He 
will  find  you  watching  in  the  second  and  third  watch,  that  is, 
at  the  evil  time,  wliich  brings  destructive  sleep  to  idle  souls. 
Gieg.  Greg.  But  to  shake  oflf  the  sloth  of  our  rainds,  even  our 

Ubi    SUp.  ill  1  ••i-l  l^  -n^^ 

cxternal  losses  are  by  a  simihtude  set  beiore  us.  lor  it  is 
added,  And  this  know,  that  if  the  goodman  of  the  house  had 
knoivn  what  hour  the  thief  ivould  come.  Tiieophyl.  Some 
understand  this  thief  to  be  the  devil ;  the  house,  the  soul ; 
the  goodmau  of  the  house,  man,  This  interpretation,  how- 
ever,  does  not  seem  to  agree  with  what  follows.  For  tlie 
Lord's  coming  is  compared  to  the  thief  as  suddenly  at  hand, 
1  Tyr-ss,  according  to  the  word  of  the  Apostle,  The  day  of  the  Lord 
'  "■  so  cometJi  as  a  thief  in  the  night.     And  hence  also  it  is  here 

added,  Be  ye  also  ready,  for  the  Son  of  man  cometh  at  an 
f^rca:,  hour  when  ye  think  not.  Greg.  Or  else;  unknown  to  the 
in  Ev,  master  the  thief  breaks  into  the  house,  because  while  the 
spirit  sleeps  instead  of  guarding  itself,  death  comes  unex- 
pectedly,  and  breaks  into  the  dwelhng  piace  of  our  flesh. 
But  he  would  resist  the  thief  if  he  were  watching,  because 
being  on  his  guard  against  the  coming  of  the  Judge,  w^ho 
secretly  seizes  his  soul,  he  would  by  repentance  go  to  meet 
Hira,  lest  he  should  perish  impeniteut.  But  the  last  hour 
our  Lord  wishes  to  be  unknown  to  us,  iu  order  as  we  caunot 
foresee  it,  we  may  be  uuceasingly  preparing  for  it. 

41.  Then  Peter  said  unto  Him,  Lord,  speakest 
Thou  this  parable  unto  us,  or  even  to  all  ? 

42.  And  the  Lord  said,  Who  then  is  that  faithful 
and  wise  steward,  whom  his  lord  shall  make  ruler 
over  his  household,  to  give  tliem  their  portion  of 
meat  in  due  scason  ? 

43.  Blessed  is  that  servant,  whom  his  lord  when 
he  cometh  shall  find  so  doinir. 

44.  Of  a  truth  I  say  unto  you,  that  he  wdll  make 
him  ruler  over  all  that  he  hath. 

Ad.  But  and  if  that  servant  say  in  his  heart,  My 


VER.  41  —  43.  ST.   LUKE.  401 

lord  delayeth  his  coming ;  and  shall  begin  to  beat 
the  menservants  and  maidens,  and  to  eat  and  drink, 
and  to  be  drunken  ; 

46.  The  lord  of  that  servant  will  come  in  a  day 
when  he  looketh  not  for  him,  and  at  an  hour  when 
he  is  not  aware,  and  will  cut  him  in  sundei',  and  will 
appoint  him  his  portion  with  the  unbehevers. 

Theophyl.  Peter,  to  whom  the  Church  had  ah-eady  been 
committed,  as  haviug  the  care  of  all  things,  inquires  whether 
our  Lord  put  forth  this  parable  to  all.  As  it  follows,  Then 
Peter  said  unto  Hhn,  Lord,  speakest  Tliou  tliis  parahle  nuto  us, 
or  even  unto  all?  Bede.  Our  Lord  had  taught  two  things  in 
the  preceding  parable  unto  all,  even  that  He  would  come 
suddenly,  and  that  they  ought  to  be  ready  and  waiting  for 
Him.  But  it  is  not  very  plain  concerning  which  of  these,  or 
whether  both,  Peter  asked  the  question,  or  whom  he  com- 
pared  to  himself  and  his  companions,  when  he  said,  Speakest 
Thou  to  us,  or  to  all  ?  Yet  in  truth  by  these  words,  us  and 
all,  he  must  be  supposed  to  mean  none  other  than  the  Apo- 
stles,  and  those  hke  to  the  Apostles,  and  all  other  faithful 
men;  or  Christians,  and  unbelievers;  or  those  who  dying 
separately,  that  is,  singly,  both  unwilbngly  indeed  and  will- 
ingly,  receive  the  coming  of  their  Judge,  and  those  who  when 
the  universal  judgment  coraes  are  to  be  found  ahve  in  the 
flesh.  Now  it  is  marvellous  if  Peter  doubted  that  all  must 
live  soberly,  piously,  and  justly,  who  wait  for  a  blessed  hope, 
or  that  the  judgment  will  to  each  and  all  be  unexpected.  It 
therefore  rcmains  to  be  supposed,  that  knowing  these  two 
things,  he  asked  about  that  which  he  might  not  know, 
namely,  whether  those  subbme  commands  of  a  heavenly  bfe 
in  which  He  bade  us  sell  what  we  have  and  provide  bags 
which  wax  not  old,  and  watch  with  our  loins  girded,  and 
lamps  burning,  belonged  to  the  Apostles  only,  and  those 
bke  unto  them,  or  to  all  who  were  to  be  saved. 

Cyril.  Now  to  the  courageous  rightly  belong  the  great 
and  difficult  of  God's  holy  commandments,  but  to  those  who 
have  not  yet  attained  to  such  virtue,  belong  those  things 
from  which  all  difficulty  is  excluded.     Our  Lord  tlierefore 


4G.2  GOSPEI,    ACCORDTNG    TO  CHAP.  XTT. 

uses  a  veiy  obvious  example,  to  shevv  that  the  above-nien- 
tioned  coniTnancl  is  suited  to  those  who  have  been  admitted 
into  the  rank  of  disciples,  for  it  fullows,  And  ihe  Lord  said^ 
Who  then  is  that  faithful  steward?  Ambkose.  Or  else,  the 
form  of  the  first  command  is  a  general  one  adapted  to  all, 
but  thc  following  example  seems  to  be  proposed  to  the  stew- 
ards,  that  is,  tlie  priests ;  and  therefore  it  foUows,  And  the 
Lord  said,  Who  then  is  that  faithful  and  wise  steivard,  lohoni 
Jiis  lord  shall  make  ruler  over  his  JiousehoJd,  to  give  tliem 
tJieir  portion  of  meat  in  due  season  ? 

Theophyl.  The  above-mentioned  parable  relates  to  all  the 
faithful  in  common,  but  now  hear  what  suits  the  Apostles 
aud  teachcrs,  For  I  ask,  where  will  be  found  the  steward, 
that  possesses  in  himself  faithfulness  and  wisdom  ?  for  as  in 
the  manageraent  of  goods,  whether  a  man  be  careless  yet 
faithful  to  his  master,  or  else  wise  yet  uufaithful,  the  things 
of  the  master  perish ;  so  also  in  the  things  of  God  there  is 
need  of  faithfulnoss  and  wisdom.  For  I  have  known  raany 
servants  of  God,  and  faithful  men,  who  because  they  were 
unable  to  mauage  ecclesiastical  affairs,  have  destroyed  not 
only  possessions,  but  souls,  exercising  towards  sinners  indis- 
creet  virtue  by  extravagaut  rules  of  penance  or  unseasonable 
iudulgence. 

ciirys.^  Chrys.  Eut  our  Lord  here  asks  the  question  not  as  iguo- 

in  Matt.  i'ant,  who  was  a  faithful  and  wise  steward,  but  wishing  to 
imply  the  rareness  of  such,  and  the  greatness  of  this  kind  of 
chief  governraent. 

Theophyl.  Whosoever  then  has  been  found  a  faithful  and 
wise  steward,  let  him  bear  rule  over  the  Lord's  household, 
that  he  may  give  them  their  portion  of  meat  in  due  season, 
either  the  word  of  doctrine  by  which  their  souls  are  fed,  or 

Aiig,  de     the  example  of  works  by  which  their  life  is  fashioned.     Aug. 

1,  ii.  c.  26.  Now  He  says  portion,  because  of  suiting  His  measure  to  the 
capacity  of  His  several  hearers. 

isid.  1.  3.  IsiDORE.  It  was  added  also  in  their  due  season,  because  a 
^'  ■  benefit  not  conferred  at  its  proper  time  is  rendered  vain,  and 
loses  the  name  of  a  benefit.  The  sarae  bread  is  not  cqually 
coveted  by  the  hungry  man,  and  him  that  is  satisfied.  But 
with  respect  to  this  servant's  reward  for  his  stewardship,  He 
adds,  Blessed  is  tJiat  servant  whom  his  lord  when  he  cometJi 


VER.  41 — 46.  ST,  LUKE.  463 

shall  iind  so  doing.     Basil.  He  says  not,  'doing/  as  if  by  BasH.  in 

chance,  but  so  doing.     For  not  only  conquest  is  honourable,  ^^«^^'^'•in 

but  to  contend  lawfully,  which  is  to  perform  each  thing  as 

we  have  been  commanded.      Cyril.    Thus  the  faithful  and 

wise  servant  prudently  giving  out  in  due  season  the  servants' 

food,  that  is,  their  spiritual  meat,  will  be  blessed  according 

to  the  Saviour's  word,  in   that  he  will   obtain   still   greater 

things,  and  will  be  thought  worthy  of  the  rewards  which 

are  due  to  friends.     Hence  it  follows,  Of  a  truth  T  say  unto 

you,  that  he  vnll  make  hini  ruler  over  aJl  that  he  hath.    Bede. 

For  whatever  difference  there  is  in  the  merits  of  good  hearers 

and  good  teachers,  such  also  there  is  in  their  rewards ;  for 

the  one  whom  when  He  cometh  He  finds  watchinz,  He  will 

make  to  sit  down  ;   but  the  others  whom  He  finds  faithful 

and  wise  stewards,  He  will  place  over  all  that  He  hath,  that 

is,  over  all  the  joys  of  the  kingdom  of  heaven,  not  certainly 

that  they  alone  shall  have  power  over  them,  but  that  they 

shall  more  abundantly  than  the  other  saints  enjoy  eternal 

possession  of  them. 

Theophyl.  Or,  He  will  make  him  ruler  over  all  that  he  hath, 
not  only  over  his  own  househohl,  but  that  earthly  things 
as  well  as  heavenly  shall  obey  him.  As  it  was  with  Joshua 
the  son  of  Nun,  and  Elias,  the  one  commanding  the  sun, 
the  other  the  clouds;  and  all  the  Saints  as  God's  friends  use 
the  things  of  God.  Whosoever  also  passes  his  life  virtuously, 
and  has  kept  in  due  submission  his  servants,  that  is,  anger 
and  desire,  supplies  to  them  their  portion  of  food  in  due  sea- 
son :  to  anger  indeed  that  he  mav  feel  it  against  those  who 
hate  God,  but  to  desire  that  he  may  exercise  the  necessary 
provision  for  the  flesh,  ordering  it  unto  God.  Such  an  one, 
I  say,  will  be  set  over  all  things  which  the  Lord  hath,  being 
thought  worthy  to  look  into  all  things  by  the  light  of  con- 
templation. 

Chrys.  Bat  our  Lord   not  only  by  the  honours  kept  in  Chrys. 
store  for  the  good,  but  by  threats  of  punishment  upon  the  in°;viai't. 
bad,  leads  the  hearer  to  correction,  as  it  follows,  But  if  that 
servant  shall  say  in  his  heart,  My  lord  delayeth  his  coming. 
Bede.  Observe  that  it  is  counted  among  the  vices  of  a  bad 
servant  that   he  thouglit  the  coraing  of  his  lord  slow,  yet 


4Q4<  COSPFJ,    ACCORDING   TO  CHAP.  XIT. 

it  is  not  numhercd  among  the  virtues  of  tlie  good  that  hc 
lioped  it  would  come  quickly,  hut  only  that  hc  rainistered 
fuithfuUy.  Thcrc  is  notliing  then  hetter  than  to  suhmit 
paticntly  to  be  ignorant  of  tliat  which  cannot  be  known, 
but  to  strive  only  that  we  be  found  worthy. 

Theophyl.  Now  from  not  considering  the  time  of  our  de- 
parture,  there  proceed  many  evils.  For  surely  if  we  thought 
that  our  Lord  was  coming,  and  that  the  end  of  our  life  was 
at  hand,  we  shoukl  sin  tlie  less.  Ilence  it  follows,  And  shall 
beghi  to  strike  the  menservants  and  maidens,  and  to  eat  and 
drink  and  be  drunJxen.  Behe.  In  this  servant  is  declarcd 
the  condemnation  of  all  evil  rulers,  who,  forsaking  the  fear 
of  the  Lord,  not  only  give  themselves  up  to  pleasures,  but 
also  provoke  with  injuries  those  who  are  put  under  thera. 
Although  these  words  raay  be  also  understood  figuratively, 
racaning  to  corrupt  the  hcarts  of  the  weak  by  an  evil  ex- 
ample ;  and  to  eat,  drink,  and  he  drunken,  to  be  absorbcd  in 
tlie  vices  and  allurements  of  the  world,  which  overthrow  the 
niind  of  raan.  But  concerning  his  punishment  it  is  added, 
The  lord  of  that  se7'vant  will  come  in  a  daij  when  he  looketh 
notfor  him,  that  is,  the  day  of  his  judgment  or  death,  and  will 
Easil.  in     cut  hira  in  suuder.     Basil.  The  body  indeed  is  not  divided, 

Saiic  "ili.  ^^  ^^^^^  °"®  P^^*'  indeed  shoukl  be  exposed  to  torraents,  the 
other  escape.  For  this  is  a  fable,  nor  is  it  a  part  of  just  judg- 
ment  when  the  whole  has  ofFended  that  half  only  should  sufFer 
punishraent ;  nor  is  the  soul  cut  in  sunder,  seeing  that  the 
whole  possesses  a  guilty  consciousness,  and  co-operates  with 
the  body  to  work  evil;  but  its  division  is  tlie  eternal  severing 
of  the  soul  frora  the  Spivit.  For  now  although  the  grace  of  the 
Spirit  is  not  in  the  unworthy,  yet  it  seeras  ever  to  be  at  hand 
expecting  their  turning  to  salvation,  but  at  that  tirae  it  will 
be  altogether  cut  ofF  from  the  soul.  Tiie  Holy  Spirit  then  is 
the  prize  of  the  just,  and  the  chief  condemnation  of  sinners, 
since  they  who  are  unworthy  will  lose  Him.  Bede.  Or  Hc 
will  cut  him  in  sunder,  by  separating  him  from  tlie  commu- 
nion  of  the  faithful,  and  dismissing  him  to  those  who  have 

I  Tim.  never  attained  unto  the  faith.  Hence  it  follows,  And  witl 
appohit  him  his  portion  with  the  unbelievers ;  for  fie  ivho  has 
no  care  for  his  oivn,  and  tliose  of  his  oxcn  house,  has  denied  the 


5   S, 


VER.  47,  48.  ST.  LUKE.  465 

faith,  and  is  worse  than  an  infidel.  Theophyl.  PLiglitly  also 
shall  the  unbelieving  steward  receive  liis  portion  with  the 
uiibeheverSj  because  he  was  without  true  faith. 

47.  And  that  servant,  which  knew  liis  lord's  will, 
and  prepared  not  himself,  neither  did  according  to 
his  will,  shall  be  beaten  with  many  stripes. 

48.  But  he  that  knew  not,  and  did  commit  things 
worthy  of  stripes,  shall  be  beaten  with  few  stripes. 
For  iinto  whomsoever  much  is  given,  of  him  shall  be 
much  required :  and  to  whom  men  have  committed 
much,  of  him  they  will  ask  the  more. 

Theophyl.  Our  Lord  here  points  to  something  still  greater 

and  more  terrible,  for  the  unfaithful  steward  shall  not  only 

be  deprived  of  the  grace  he  had,  so  that  it  should  profit  him 

iiothing  in  escaping  punishment,  but  the   greatuess  of  his 

dignity  shall  the  rather  become  a  cause  of  his  condemnation. 

Hence  it  is  said,  And  that  servant  who  kneiv  his  lord^s  will 

and  did  it  not,  shall  he  beaten  with  many  stripes.     Chrys.  Chrys. 

For  all  things  are  not  iudged  ahke  in  all,  but  greater  know-  ^°^]'  ^^' 
^  J       ^  ,  '  ^  111  Matt. 

ledge  is  an  occasion  of  greater  punishment.  Therefore  shall 
the  Priest,  committing  the  same  sin  with  the  people,  suflFer 
a  far  heavier  penalty. 

Cykil.  For  the  man  of  understanding  who  has  given  up 
liis  will  to  baser  things  will  shamelessly  implore  pardon, 
because  he  has  committed  an  inexcusable  siu,  departing  as 
it  were  maUciously  from  the  will  of  God,  but  the  rude  or  un- 
learned  man  will  more  reasonably  ask  for  pardon  of  the 
avenger.  Hence  it  is  added,  But  he  that  knew  not,  and  did 
commit  things  worthy  of  strlpes,  shall  be  beaten  with  few 
stripes.  Theophyl.  Here  some  object,  saying,  He  is  de- 
servedly  punished  Avho,  knowing  the  will  of  his  Lord,  pur- 
sues  it  not ;  but  why  is  the  ignorant  punished  ?  Because 
when  he  might  have  known,  he  would  not,  but  being  himself 
slothful,  was  the  cause  of  his  own  ignorance. 

Basil.  But  you  will  say,  If  the  one  indeed  received  many  Basii.  iu 
stripes,  and  the  other  few,  how  do  some  say  He  assigns  no  \^^:  ^'^^^' 
end  to  punishments?     But  we  raust  know,  tliat  what  is  licre 

VOL.   III.  2  h 


4C6  GOSPEL    ACCOKDING    TO  CHAP.  XTT. 

said  asaigns  neither  measure  nor  end  of  punisliraents,  but 
tlicir  differcnces.  For  a  man  raay  deserve  unquenchable 
fire,  to  cithcr  a  slight  or  more  intense  dcgrcc  of  heat,  and 
the  worm  that  dicth  not  vvith  greater  or  more  violent  gnaw- 
ings,  Theophyl.  But  He  goes  on  to  shew  why  tcachers  and 
learned  men  dcscrve  a  severer  punishraent,  as  it  is  said,  For 
unto  ivhomsoever  much  is  given,  of  him  shall  be  much  required. 
Teachcrs  indeed  are  given  the  grace  to  perform  miracles,  but 
cntrusted  the  grace  of  specch  and  learning.  But  not  in  that 
which  is  givcn,  He  says,  is  any  thing  more  to  be  sought,  but 
in  that  which  is  entrustcd  or  deposited;  for  the  grace  of  the 
word  needs  increase.  But  from  a  teachcr  more  is  required, 
for  he  should  not  lie  idle,  but  improve  the  talent  of  the 
word.  Bede.  Or  else,  rauch  is  often  given  also  to  certain 
individuals,  upon  whom  is  bestowed  the  knowledge  of  God's 
will,  and  the  means  of  performing  what  they  know;  much 
also  is  givea  to  hira  to  whom,  together  with  his  own  salva- 
tion,  is  comraitted  the  care  also  of  feeding  our  Lord's  flock. 
Upon  those  then  who  are  gifted  with  raore  abundant  grace 
a  heavier  penaity  falls;  but  the  raildest  punishraent  of  all 
will  be  theirs,  who,  beyond  the  guilt  they  originally  con- 
tracted,  have  added  none  besides;  and  in  all  who  have 
added,  theirs  will  be  the  more  tolerable  who  Imve  coraniitted 
fewest  iniquities. 

49.  I  am  come  to  send  fire  on  the  earth ;  and  what 
will  I,  if  it  be  already  kindled  ? 

50.  But  I  have  a  baptism  to  be  baptized  with  ;  and 
how  am  I  straitened  till  it  be  accompUshed ! 

51.  Suppose  ye  that  I  am  come  to  give  peace  on 
earth  ?     I  tell  you,  Nay ;  but  rather  division  : 

52.  For  from  henceforth  there  shall  be  five  in  one 
house  divided,  three  against  two,  and  two  against 
three. 

53.  The  father  shall  be  divided  against  the  son, 
and  the  son  against  the  father ;  the  mother  against 
the  daughter,  and  the  daughter  against  the  mother  ; 
t.he  mother  in  law  against  her  daughter  in  law,  and 
thc  daughter  in  law  against  her  mother  in  law. 


VER,  49—53.  ST.  LUKE.  467 

Ambrose.  To  stewards,  tliat  is,  to  Priests,  the  preceding 
words  seem  to  liave  beeu  addressed,  that  they  may  thereby 
know  that  hereafter  a  heavier  punishment  awaits  them,  if, 
intent  upon  the  world's  pleasures,  they  have  neglected  the 
charge  of  their  Lord's  household,  and  the  people  entrusted 
to  their  care.  But  as  it  profiteth  little  to  be  recalled  frora 
error  by  the  fear  of  punishment,  and  far  greater  is  the  privi- 
lege  of  charity  and  love,  our  Lord  therefore  kindles  in  men 
the  desire  of  acquiring  the  divine  nature,  saying,  /  came  to 
send  fire  on  earth,  not  indeed  that  He  is  the  Consumer  of 
good  men,  but  the  Author  of  good  will,  who  purifies  the 
golden  vessels  of  the  Lord's  house,  but  burns  up  the  straw 
and  stubble.  Cyril.  Now  it  is  the  way  of  Holy  Scripture 
to  use  sometimes  the  term  fire,  of  holy  and  divine  words. 
For  as  they  who  know  how  to  purify  gold  and  silver,  de- 
stroy  the  dross  by  fire,  so  the  Saviour  by  the  teaching  of  the 
Gospel  in  the  power  of  the  Spirit  cleanses  the  minds  of  those 
\vho  believe  in  Him.  This  then  is  that  wholesome  and  use- 
ful  fire  by  which  the  inhabitants  of  earth,  in  a  manner  cold 
and  dead  through  sin,  revive  to  a  Hfe  of  piety.  Chrys.  For 
by  the  earth  He  now  means  not  that  which  we  tread  under 
our  feet,  but  that  which  was  fashioned  by  His  hands,  namely, 
man,  upon  whom  the  Lord  pours  out  fire  for  the  consuming 
of  sins,  and  the  renewing  of  souls.  Tit.  Bost.  And  we  must 
here  believe  that  Christ  came  down  from  heaven.  For  if  He 
had  corae  from  earth  to  earth,  He  would  not  say,  /  came  to 
sendfire  vpon  the  earth.  Cyril,  But  our  Lord  was  hasten- 
iug  the  kindling  of  the  fire,  and  hence  it  foUows,  And  ivhat  nisi  ut  ac 
will  I,  save  that  it  be  kindled^?  For  already  some  of  the '^^"  ^'""^ 
Jews  believed,  of  whora  the  first  were  the  holy  Apostles,  but 
the  fire  once  lighted  in  Judsea  was  about  to  take  possession 
of  the  whole  world,  yet  not  till  after  the  dispensation  of  His 
Passion  had  been  accomplished,  Hence  it  follows,  But  I 
have  a  baptism  to  be  baptized  with.  For  before  the  holy 
cross  and  His  resurrection  frora  the  dead,  in  Judsea  only 
was  the  neus  tokl  of  His  preaching  and  miracles;  but  after 
that  the  Jews  in  their  rage  had  slain  the  Priiice  of  Hfe,  then 
coramanded    He    His    Apostles,    saying,    Go   and  teach   all  Matt.  2S, 


19. 


*  Nisi  ut,  is  the  reading  of  the  Vulg.  and  Geim,  versions,  and  nisi  of  several 
others,     See  Schjlz  in  loc, 

9    H    "^ 

c^     tX     e^ 


4GS  GOSPEL    ACCORDING    TO  CIIAP.  XIT. 

Grcfr.  in     nations.     Giieg.  Or  else,  fire  is  sent  upon  the  carth,  whcn 

li"i.^        by  the  fiery  breath  of  the  lioly  Spirit,  tlie  earthly  mind  has 

Hom.  2.     all  its  carnal  desires  burnt  up,  but  inflamed  with  spiritual 

love,  bewails  tlie  evil  it  has  done ;  and  so  the  earth  is  burnt, 

Avhen  the  conscieuce  accusing  itself,  the  heart  of  the  sinner 

is  consumed  in  the  sorrovv  of  repentance. 

Bede.  But  He  adds,  /  have  a  baptism  to  be  baptized  ivith, 
that  is,  I  have  first  to  be  sprinkled  with  the  drops  of  My 
own  Blood,  and  then  to  inflame  the  hearts  of  believers  by 
the  fire  of  the  Spirit. 

Ambrose.  But  so  great  was  our  Lord's  condescension,  that 
He  tells  us  He  has  a  desire  of  inspiring  us  with  devotion,  of 
accomplishing  perfection  in  us,  and  of  hastening  Ilis  passiou 
for  us;  as  it  follows,  And  how  am  I  straitened  till  it  be  ac- 
complished?  Bede.  Some  manuscripts  have,  "And  how  am 
coangor  I  anguishcd,"  that  is,  grieved.  For  though  He  had  in  Himself 
nothing  to  grieve  Him,  yet  vvas  He  afflicted  by  our  woes,  and 
at  the  time  of  death  He  betrayed  the  anguish  which  He  un- 
derwent  not  from  the  fear  of  His  death,  but  from  the  delay 
of  our  redemption.  For  he  who  is  troubled  until  he  reaches 
perfection,  is  secure  of  perfection,  for  the  condition  of  bodily 
affections  not  the  dread  of  death  offends  him.  For  he  who 
has  put  on  the  body  must  sufl"er  all  things  which  are  of  tlie 
body,  hunger,  thirst,  vexation,  sorrow ;  but  the  Divine  nature 
knows  no  change  from  such  feelings,  At  the  same  time  He 
also  shews,  that  in  the  conflict  of  suffering  consists  the  death 
of  the  bjdy,  peace  of  mind  has  no  struggle  with  grief. 

Bede.  But  the  manner  in  vvhich  after  the  baptism  of  His 

passion  aud  the  coming  of  the  spiritual  fire  the  earth  will 

be  burnt,   He  declares  as  follows,  Suppose  ye  tliat  I  am  to 

E])h.2, 14:  (jive  peace,  b^c.     Cyril.  What  sayest  Thou,  O  Lord?     Didst 

Col.  1,  20.  Thou  not  come  to  give  peace,  who  art  made  peace  for  us  ? 

making  peace  by  Tljy  cross  with  thiugs  in  earth  and  things 

Jolm  14,    in  heaven ;   who  saidst,  My  peace  I  give  unto  you.     But  it 

is  plain  that  peace  is  indeed  a  good,  but  sometinies  hurtful, 

and  separating  us  from  the  love  of  God,  that  is,  when  by  it 

we  unite  with  those  who  keep  away  from  God.     And  for  this 

reason  we  teach  the  faithful  to  avoid  earthly  bonds.     Hence 

it   follows,   For  from  henceforth  there   shall  be  five  in   one 

house  divided,  three  against  two,  6fC.     Ambrose.  Though  the 


VER.  49 — 53.  ST.  LUKE.  469 

connexion  woulcl  seem  to  be  of  six  persons,  fatlier  and  son, 
mother  and  daugliter,  mother  in  law  and  danghter  in  law,  yet 
are  they  iive,  for  the  raother  and  the  mother  in  Liw  may  be 
taken  as  the  sarae,  since  she  who  is  the  mother  of  the  son,  is 
the  mother  in  law  of  his  wife.  Chrys.  Now  hereby  He  Chrys. 
declared  a  fnture  event,  for  it  so  happened  in  the  same  house  """  "'^*^' 
that  there  have  been  believers  whose  fathers  wished  to  brins: 
them  to  unbelief ;  but  the  power  of  Chrisfs  doctrines  has  so 
prevailed,  that  fathers  were  left  by  sons,  mothers  by  daugh- 
ters,  and  children  by  parents.  For  the  faithful  in  Christ  were 
content  not  only  to  despise  their  own,  but  at  the  sarae  time 
also  to  suffer  all  things  as  long  as  they  were  not  without  the 
worship  of  their  faith.  But  if  He  were  mere  man,  liow  would 
it  have  occurred  to  Him  to  conceive  it  possible  that  He  should 
be  more  loved  by  fathers  than  their  children  were,  by  childreu 
than  their  fathers,  by  husbands  than  their  wives,  and  they  too 
not  in  one  house  or  a  hundred,  but  throughout  the  world  ? 
And  not  only  did  he  predict  this,  but  accoraplish  it  in  deed. 
Ambrose.  Now  in  a  mystical  sense  the  one  house  is  one 
man,  but  by  two  we  often  mean  the  soul  and  the  body. 
But  if  two  things  raeet  together,  each  one  has  its  part ; 
there  is  one  which  obevs,  another  which  rules.  But  there 
are  three  conditions  of  the  soul,  one  concerned  with  reason, 
another  with  desire,  the  third  with  anger.  Two  then  are 
divided  against  three,  and  three  against  two.  For  by  the 
coming  of  Christ,  man  who  was  raaterial  became  rational.  We 
were  earnal  and  earthly,  God  sent  His  Spirit  into  our  hearts,  Gal.  4, 6. 
and  we  became  spiritual  children.  We  may  also  say,  that  in 
the  house  there  are  five  others,  that  is,  sraell,  touch,taste,  sight^ 
and  hearing.  If  then  with  respect  to  those  things  which  we 
hear  or  see,  separatiug  the  sense  of  sight  and  hearing,  we  shut 
out  the  worthless  pleasures  of  the  body  which  we  take  in  by 
our  taste,  touch,  and  smell,  we  divide  two  against  three,  be- 
cause  the  mind  is  not  carried  away  by  the  allurements  of  vice. 
Or  if  we  understand  the  five  bodily  senses,  already  are  the 
vices  and  sins  cf  the  body  divided  among  themselves.  The 
flesh  and  the  soul  raay  also  seera  separated  from  the  sraell, 
touch,  and  taste  of  pleasure,  for  while  the  stronger  sex  of  rea- 
son  is  irapelled,  as  it  were,  to  manly  afFections,  the  flesh  strives 
to  keep  the  reason  more  efl^eminate.     Out  of  these  then  there 


470  GOSPEL    ACCOUDING    TO  CHAP.    XII. 

spring  iip  the  motions  of  different  desires,  but  wlien  the  soul 
returns  to  itself  it  renounces  the  degenerate  offspring.  The 
flesh  also  bewails  that  it  is  fastened  down  by  its  desires  (which 
it  has  borne  to  itself,)  as  by  the  thorns  of  the  world.  But 
pleasure  is  a  kind  of  daughter  in  law  of  the  body  and  soul,  and 
is  wedded  to  the  motions  of  foul  desire.  As  long  tlien  as  there 
reraained  iu  one  house  the  vices  conspiring  together  with 
one  consent,  there  seemed  to  be  no  division ;  but  when  Christ 
scnt  fire  upon  the  earth  which  should  burn  out  thc  offences 
of  the  heart,  or  the  sword  which  should  pierce  the  very 
secrets  of  the  heart,  then  the  flesh  and  the  soul  renewed  by 
the  mysteries  of  regeneration  cast  otf  the  bond  of  connection 
with  their  offspring.  So  that  parents  are  divided  against  their 
children,  while  the  intemperate  man  gets  rid  of  his  in- 
temperate  desires,  and  the  soul  has  no  more  fellowship  with 
crime.  Children  also  are  divided  against  parents  when  men 
having  become  regenerate  reuounce  their  old  vices,  and 
younger  pleasure  flies  from  the  rule  of  piety,  as  from  the  dis- 
ciphne  of  a  strict  house.  Bede.  Or  in  another  way.  By  three 
are  signified  those  who  have  faith  in  the  Trinity,  by  two  the 
unbelievers  who  depart  from  the  unity  of  the  faith.  But  the 
father  is  the  devil,  whose  children  we  were  by  following  him, 
but  when  that  heavenly  fire  carae  down,  it  separated  us  from 
one  another,  and  shewed  us  another  Father  who  is  in  heaven. 
The  mother  is  the  Synagogue,  the  daughter  is  the  Primitive 
Church,  who  had  to  bear  the  persecution  of  that  same  syna- 
gogue,  from  whom  she  derived  her  birth,  and  whom  she  did 
herself  in  the  truth  of  the  faith  contradict.  The  mother  in 
law  is  the  Synagogue,  the  daughter  in  law  the  Gentile  Church, 
for  Christ  the  husband  of  the  Church  is  the  son  of  the 
Synagogue,  according  to  the  flesh.  The  Synagogue  then 
was  divided  both  against  its  daughter  in  law  and  its  daughter, 
persecuting  behevers  of  each  people.  But  they  also  were 
divided  against  their  raother  in  law  and  mother,  because  they 
wished  to  aboHsh  the  circumcision  of  the  flesh. 


54.  And  He  said  also  to  the  people,  When  ye  see 
a  cloud  rise  out  of  the  west,  straightway  ye  say,  There 
cometh  a  shower ;  and  so  it  is. 


VER.  54 57,  ST.  LUKE.  471 

55.  And  when  ye  see  the  south  wind  hlow,  ye  say, 
There  will  he  heat ;  and  it  cometh  to  pass. 

56.  Ye  hypocrites,  ye  can  discern  the  face  of  the 
sky  and  of  the  earth ;  but  how  is  it  that  ye  do  not 
discern  this  time  ? 

57.  Yea,  and  why  even  of  yourselves  judge  ye  not 
what  is  right  ? 

Theophyl.  When  He  spoke  about  preaching,  and  called 
it  a  sword,  His  hearers  may  have  been  troubled,  not  knowing 
what  He  meant.  And  therefore  our  Lord  adds,  that  as 
raen  determine  the  state  of  the  weather  by  certain  signs,  so 
ought  they  to  know  His  coming.  And  this  is  what  He  means 
by  saying,  When  ye  see  a  cloud  rise  out  of  the  west,  straight- 
way  ye  say,  There  cometh  a  shower.  And  tvhen  ye  see  the 
soufh  wind  bloiving,  ye  say,  There  will  be  heat,  ^c.  As  if 
He  says,  Your  words  and  works  sbew  Me  to  be  opposed  to 
you.  Ye  may  therefore  suppose  that  I  came  not  to  give 
peace,  but  the  storm  and  whirlwind.  For  I  am  a  cloud,  and 
I  come  out  of  the  west,  that  is,  from  human  nature;  which 
has  been  long  since  clothed  with  the  thick  darkness  of  sin. 
I  came  also  to  send  fire,  that  is,  to  stir  up  heat.  For  I  am 
the  strong  south  wind,  opposed  to  the  northern  coldness. 
Bede.  Or,  they  who  from  the  change  of  the  eleraents  can 
easily  when  they  hke  predetermine  the  state  of  tlie  weather, 
might  if  they  wished  also  understand  the  time  of  our  Lord's 
coming  from  the  words  of  the  Prophets,  Cyril.  For  the 
prophets  have  in  many  ways  foretold  the  mystery  of  Christ ; 
it  became  them  therefore,  if  they  were  wise,  to  stretch  their 
prospect  beyond  to  the  future,  nor  will  ignorance  of  the 
time  to  come  avail  them  after  the  present  hfe.  For  there 
will  be  wind  and  rain,  and  a  future  punishment  by  fire ;  and 
this  is  signified  wben  it  is  said,  A  shower  cometh.  It  became 
them  also  not  to  be  ignorant  of  the  tirae  of  salvation,  that  is, 
the  coraing  of  the  Saviour,  through  whom  perfect  piety  en- 
tered  into  the  world.  And  this  is  meant  when  it  is  said,  Ye 
say  that  there  vAll  be  heat.  Whence  it  follows  in  censure  of 
them,  Ye  hypocrites,  ye  can  discern  the  face  of  the  sky  and 
the  earth,  but  how  is  it  that  ye  do  not  discern  this  time  ? 


472  nOSPEL    ACCOIIDIXG    TO  CIIAP.    XIT. 

Basil.  in  Basil.  Now  we  must  observe,  that  coiijectures  concerninsj 
Hom.6,'1-.  *^^^  s*^^*'s  ''^''c  necessary  to  the  life  of  man,  as  long  as  we  do 
not  pusli  our  scarchcs  into  their  signs  bcyond  due  limits. 
For  it  is  possible  to  discovcr  some  things  with  rcspect  to 
coming  rain,  still  more  concerning  heat  and  the  force  of  tlie 
wiuds,  whcther  partial  or  universal,  stormy  or  gentlc.  But 
tlie  great  advantage  that  is  rendered  to  life  by  these  conjec- 
tures  is  known  to  every  one.  For  it  is  of  importance  to  the 
sailor  to  prognosticate  the  dangers  of  storras,  to  the  traveller 
the  chauges  of  the  weather,  to  the  husbandman  the  abuudant 
supply  of  his  fruits. 

Bede.  But  lest  any  of  the  people  should  allege  their  igno- 
rance  of  the  prophetical  books  as  a  reason  why  they  could 
not  discern  the  courses  of  the  tiraes,  He  carefully  adds,  And 
ivhij  even  of  yourselves  judge  ye  not  what  is  right  ?  shewiug 
them  that  although  unlearned  they  might  still  by  their 
natural  ability  discern  Ilim,  who  did  works  such  as  none 
other  man  did,  to  be  above  man,  and  to  be  God,  and  that 
therefore  after  the  injustice  of  this  world,  the  just  judgment 
of  the  creation  would  come.  Origen.  But  had  it  not  been 
implanted  in  our  nature  to  judge  what  is  right,  our  Lord 
would  never  have  said  this. 

58.  When  thou  goest  with  thine  adversary  to  the 
magistrate,  as  thoo  art  in  the  way,  give  diHgence 
that  thou  mayest  be  dehvered  from  him ;  lest  he  hale 
thee  to  the  judge,  and  the  judge  deliver  thee  to  the 
officer,  and  the  officer  cast  thee  into  prison. 

59.  I  tell  thee,  thou  shalt  not  depart  thence,  tiil 
thou  hast  paid  the  very  last  mite. 

Theophyl.  Our  Lord  having  described  a  rightful  differ- 
ence,  next  teaches  us  a  rightful  reconciliation,  saying,  When 
thou  goest  with  ihine  adversary  to  the  magistrate,  as  thou 
art  in  the  way,  give  diligence  that  thou  mayest  be  delivered 
from  him,  ^c.  As  if  Hc  says,  When  thine  adversary  is 
bringing  thee  to  judgment,  give  diligence,  that  is,  try  cvery 
method,  to  be  released  frora  him.  Or  give  dihgence,  that 
is,  although  thou  hast  nothing,  borrow  in  order  that  thou 


V'EK.  58,  59.  ST.  LUKE.  473 

mav  be  released  from  liiin,  lest  lie  summon  tliee  before  tlie 
judge,  as  it  follows,  Ijest  he  hale  thee  to  the  jiidye,  and  the 
judge  dtliver  thee  to  the  officer,  and  tlte  officer  cast  thee  into 
prison.  Cyril.  Where  thou  wilt  sufFer  want  until  thou 
payest  the  last  farthing ;  and  this  is  what  He  adds,  /  say 
unto  you,  Thou  shalt  not  depart  hence. 

Chrys.  It  seems  to  me  that  He  is  speaking  of  the  present  Chry?. 
judges,  and  of  the  way  to  the  preseut  judgment,  and  of  the  in°Matt' 
prison  of  this  world.     For  by  these  things  which  are  visible 
and  at  hand,  ignorant  men  are  wont  to  gain  improveraent. 
For  often  He  gives  a  lesson,  not  only  from  future  good  and 
evjl  but  from  present,  for  the  sake  of  His   ruder   hearers. 
Ambrose.  Or  our  adversary  is  the  devil,  who  lays  his  baits  for 
sin,  that  he  may  have  those  his  partners  in  punishment  who 
were  his  accomphces  in  crime ;  our  adversary  is  also  every 
vicious  practice.     Lastly,  our  adversary  is  an  evil  conscience, 
which  affects  us  both  in  this  world,  and  will  accuse  and  be- 
tray  us  in  the  next.     Let  us  then  give  heed,  while  we  are  in 
this  life's  course,  that  we  may  be  delivered  from  every  bad 
act  as  from  an  evil  euemy.    Nay,  while  we  are  going  with  our 
adversary  to  the  magistrate,  as  we  are  in  the  way,  we  should 
condemn  our  fault.     But  who  is  the  raagistrate,  but  He  in 
whose  hands  is  all  power?     But  the  Magistrate  delivers  the 
guilty  to  the  Judge,  that  is,  to  Him,  to  whom  He  gives  the 
power  over  the  quick  and  dead,  namely,  Jesus  Christ,  through 
whom  the  secrets  are  made  manifest,  and  the  punishment 
of  wicked  works  awarded.     He  debvers  to  the  officer,  and 
the  officer  casts  into  prison,  for  He  says,  Bind  hiin  hand  and  Matt.  22, 
foot,  and  cast  him  into  outer  darkness.     And  He  shews  that  ^^' 
His  officers  are  the  angels,  of  whom  He  says,  The  angels  shall  Matt.  13, 
come  forth,  and  sever  the  wicked  from  among  the  just,  and 
shall  cast  them  into  the  furnace  of  fire ;  but  it  is  added,  / 
tell  thee,   thou  shalt  not  depart  thence  till  thou   hast  paid 
the  very  last  mite.     For  as  they  who  pay  money  on  inter- 
est  do  not  get  rid  of  tlie  debt  of  interest  before  tbat  the 
amount  of  the  whole  principal  is  paid  even  up  to  the  least 
sum  in  every  kind  of  payment,  so  by  the  compensation  of 
love  and  the  other  acts,  or  by  each  particular  kind  of  satis- 
fuction  the  punishraent  of  siu  is  cancelled.    Origen.  Or  else, 
He  here  introduces  four  characters,  the  adversary,  the  magis- 


6 


47-4  GOSPEL   ACCOllDING   TO  CHAP.  XII. 

trftte,  thc  officer,  and  the  judge.  But  with  Matthew  the 
character  of  the  raagistrate  is  left  out,  and  instead  of  the 
officer  a  servant  is  introduced.  They  differ  also  in  that  the 
one  has  written  a  farthiny,  the  other  a  mite,  but  each  has  called 
it  the  last.  Now  we  say  that  all  men  have  present  with  them 
two  angels,  a  bad  one  who  encourages  them  to  wicked  deeds, 
a  good  one  who  persuades  all  that  is  best.  Now  the  forraer, 
our  adversary  whenever  we  sin  rejoices,  knowing  that  he  has 
an  occasion  for  exultations  and  boasting  with  the  prince  of  the 
world,  who  sent  him.  But  in  the  Greek,  "the  adversary"  is 
written  with  the  article,  to  signify  that  he  is  one  out  of  raany, 
seeing  that  each  individual  is  under  the  ruler  of  his  nation. 
Give  diligence  then  that  you  raay  be  delivered  from  your  ad- 
versary,  or  from  the  ruler  to  whom  the  adversary  drags  you, 
by  having  wisdom,  justice,  fortitude,  and  teraperance.     But 

John  14,  if  you  have  given  diligence,  let  it  be  in  Hira  who  says,  I  am 
the  life,  otherwise  the  adversary  will  hale  thee  to  the  judge. 
Now  he  says,  hale,  to  point  out  that  they  are  forced  unvvil- 
lingly  to  conderanation.  But  I  know  no  other  judge  but 
our  Lord  Jesus  Christ  who  delivers  to  the  officer.  Each  of 
us  have  our  own  officers ;  the  officers  exercise  rule  over  us, 
if  we  owe  any  thing.  If  I  paid  every  raan  every  thing,  I 
come  to  the  officers  and  answer  with  a  fearless  heart,  "  I  owe 
them  nothing."  But  if  I  am  a  debtor,  the  officer  will  cast 
me  into  prison,  uor  will  he  suffer  rae  to  go  out  from  thence 
until  I  have  paid  every  debt.  For  the  officer  has  no  power 
to  let  me  off  even  a  farthing.     He  who  forgave  one  debtor 

Luke  7,  five  hundred  pence  and  auother  fifty,  was  the  Lord,  but  the 
exactor  is  not  the  master,  but  one  appointed  by  the  master 
to  demaud  the  debts.  But  the  last  mite  He  calls  slight  aud 
sraall,  for  our  sins  are  either  heavy  or  slight.  Happy  then 
is  he  who  sinneth  not,  and  next  in  happiness  he  who  has 
sinned  slightly.  Even  araong  slight  sins  there  is  diversity, 
otherwise  He  would  not  say  until  he  has  paid  the  last  raite, 
Eor  if  he  owes  a  little,  he  shall  not  come  out  till  he  pays  the 
last  mite.  But  he  who  has  been  guilty  of  a  great  debt, 
will  have  endless  ages  for  liis  payraent. 

Bede.  Or  else,  our  adversary  iu  the  way  is  the  word  of 
God,  which  opposes  our  carnal  desires  in  this  life;  from 
which  he  is  delivered  who  is  subject  to  its  precepts.     Else 


ii. 


VER.  58,  59.  ST.  LUKE.  475 

he  will  be  delivered  to  the  judge,  for  of  contempt  of  God's 
word  the  sinner  will  be  accounted  guilty  in  the  judgment 
of  the  judge.  The  judge  will  deliver  him  to  the  officer, 
that  is,  the  evil  spirit,  for  punishment.  He  will  then  be  cast 
into  prison,  that  is,  to  hell,  where  because  he  will  ever  have 
to  pay  the  penalty  by  suffering,  but  never  by  paying  it 
obtain  pardon,  he  will  never  come  out  from  thence,  but 
with  that  most  terrible  serpent  the  devil,  will  expiate  ever- 
iasting  punishraent. 


CHAP.  XIII. 

1.  There  were  present  at  that  season  some  that 
told  Him  of  the  Galileeans,  whose  blood  Pilate  liad 
mingled  with  their  sacrifices. 

2.  And  Jesus  answering  said  unto  them,  Suppose 
ye  that  these  Galilseans  were  sinners  above  all  the 
GaUlaeans,  because  they  sufFered  such  things  ? 

3.  I  tell  you,  Nay :  but,  except  ye  repent,  ye  shall 
all  likewise  perish. 

4.  Or  those  eighteen,  upon  whom  the  tower  in 
Siloam  fell,  and  slew  them,  think  ye  that  they  were 
sinners  above  all  men  that  dwelt  in  Jerusalem  ? 

5.  I  tell  you,  Nay :  but,  except  ye  repent,  ye  shall 
all  likewise  perish. 

Gloss.  As  He  had  been  speaking  of  tlie  punishraents  of 
sinners,  the  story  is  fitly  told  Hini  of  the  punishment  of  cer- 
tain  particular  sinners,  from  which  He  takes  occasion  to  de- 
nounce  veugeance  also  agaiust  other  sinners :  as  it  is  said, 
There  were  present  at  that  season  some  that  told  Him  of 
the  Galilcsans,  whose  blood  Pilate  had  mingled  loith  their 
sacrifices. 

Cyril.  For  these  were  foUowers  of  the  opinions  of  Judas 
Acts  5,  7.  of  Gahlee,  of  whom  Luke  makes  mention  in  the  Acts  of  the 
Apostles,  who  said,  that  we  ought  to  call  no  man  master. 
Great  numbers  of  them  refusing  to  acknowledge  Csesar  as 
tlieir  master,  were  therefore  punished  by  Pilate.  They  said 
also  that  men  ought  not  to  ofifer  God  any  sacrifices  that  were 
not  ordained  in  the  law  of  Moses,  and  so  forbade  to  offer 
the  feacrifices  appointed  hy  the  people  for  the  safety  of  the 


VER.   1 — 5.  GOSPEL    ACCORDING    TO    ST.  LrKE,  477 

Eraperor  and  the  Roman  people.  Pilate  then,  being  euraged 
against  the  Galilseans,  ordered  them  to  be  slain  in  the  midst 
of  tlie  very  victims  which  they  thought  they  might  ofFer  ac- 
cording  to  the  custom  of  their  law ;  so  that  the  blood  of  the 
ofFerers  was  mingled  with  that  of  the  victims  offered.  Now 
it  being  generally  believed  that  these  Galilseans  were  most 
JListly  punished,  as  sowing  oftences  among  the  people,  the 
rulers,  eager  to  excite  against  Him  the  hatred  of  the  people, 
rclate  these  things  to  the  Saviour,  wishing  to  discover  what 
Ile  thought  about  them.  But  He,  admitting  them  to  l)e 
sinners,  does  not  however  judge  them  to  have  suffered  sucli 
things,  as  though  they  were  worse  than  those  who  suf- 
fered  not.  Whence  it  follows,  And  He  answered  and  said 
unto  them,  Snppose  ye  that  these  Galilaans  were  sinners  above 
all  the  Galila>ans,  ^c.  ? 

Chrys.  For  God  punishes  some  sinners  by  cutting  offcinys. 
their  iniquities,  and  appointing  to  them  hereafter  a  Hghter  ^^  ^^^-^ 
punishment,  or  perhaps  even  entirely  releasing  them,  and 
correcting  those  who  are  living  in  wickedness  by  their  pu- 
nishment.  Again,  He  does  not  punish  others,  that  if  they 
take  heed  to  themselves  by  repentance  they  may  escape 
both  the  present  penalty  and  future  punishment,  but  if  they 
contiuue  in  their  sins,  suffer  still  greater  torment.  Tit. 
BosT.  And  He  here  phunly  shews,  that  whatever  judgments 
are  passed  for  the  punishment  of  the  guilty,  happen  not  only 
by  the  authority  of  the  judges,  but  the  vvill  of  God.  Whether 
therefore  the  judge  punishes  upon  the  strict  grounds  of  cou- 
science,  or  has  some  other  object  in  his  condemnation,  we 
must  ascribe  the  work  to  the  Divine  appointment. 

Cyril.  To  save  therefore  the  multitudes,  from  the  intes- 
tine  seditions,  which  were  excited  for  the  sake  of  rehgion,  He 
adds,  but  unless  ye  repent,  and  unless  ye  cease  to  conspire 
against  your  rulers,  for  which  ye  have  no  divine  guidauce, 
ye  shall  all  likewise  perish,  aud  your  blood  shall  be  united  to 
tliat  of  your  sacrifices.  Chrys.  And  herein  Ple  shews  that  chrys, 
He  permitted  them  to  suffer  such  things,  that  the  heirs  of  "'^'  ^"P' 
the  kingdom  yet  living  iiiight  be  dismayed  by  the  dangers  of 
ot  hers,  "  What  then,"  you  will  say,  "  is  this  inan  punished, 
that  I  might  become  betler?"  Nay,  but  he  is  puuished  for 
his  own  crimes,  and  hence  ariscs  an  opportunity  of  salvatiou 


478  OOSPEL  ACCORDING  TO  CIIAP.  XIII. 

to  those  wlio  see  it.  Bede.  But  because  they  repcnted  not  in 
the  fortieth  year  of  our  Lord's  Passion,  the  Romans  coming, 
(whom  Pilatc  rcprcsented,  as  belonging  to  their  nation^)  and 
beginuing  from  Gablee,  (whence  our  Lord^s  preaching  had 
begun,)  utterly  destroycd  that  wickcd  nation,  and  defiled 
with  human  blood  not  only  the  courts  of  the  temples,  where 
they  Avere  wont  to  ofFer  sacrifices,  but  also  the  inner  parts  of 
the  doors,  (where  there  was  no  entrance  to  the  Galilseans.) 
Ciirys.  Chkys.  Agaiu,  there  had  been  ein-hteeu  others  crushed  to 

ubi  sup.  . 

death  by  the  falling  of  a  tower,  of  whom  He  adds  the  san.e 
things,  as  it  follows,  Or  those  eighteen  upon  ivhom  the  tower 
of  Siloam  fell  and  slew  them,  thinh  ye  that  they  were  sinners 
above  all  men  that  dwelt  in  Jerusalem  ?  I  tell  you,  Nay.  Por 
Ile  does  not  punish  all  in  this  life,  giving  them  a  time  meet 
for  repentance.  Nor  however  does  He  reserve  all  for  future 
punishment,  lest  men  should  deny  His  providence.  Tit. 
BosT.  Now  one  tower  is  compared  to  the  whole  city,  that 
the  destruction  of  a  part  may  alarm  the  whole.  Hence  it  is 
added,  But,  except  ye  repent,  ye  shall  all  likewise  perish;  as 
if  He  said,  The  whole  city  shall  shortly  be  smitten  if  the 
iuhabitants  continue  in  impenitence. 

Ambrose.  In  those  whose  blood  Pilate  mingled  with  the 
saci'ifices,  there  seems  to  be  a  certain  mystical  type,  which 
concerns  all  who  by  the  compulsion  of  the  devil  offer  not 
a  pure  sacrifice,  whose  prayer  is  for  a  sin,  as  it  was  written 
Pk.  109,7.  of  Judas,  who  when  he  was  amongst  the  sacrifices  devised 
the  betrayal  of  our  Lord's  blood. 

Bede.  Por  Pilate,  who  is  iuterpreted,  "The  mouth  of  the 
hammerer,"  signifies  the  devil  ever  ready  to  strike.  The 
blood  expresses  sin,  the  sacrifices  good  actions.  Pilate  then 
mingles  the  blood  of  the  Galilseans  with  their  sacrifices  when 
the  devil  stains  the  alms  and  other  good  works  of  the  faith- 
ful  either  by  carnal  indulgence,  or  by  courting  the  praise  of 
men,  or  any  other  defilement.  Those  men  of  Jerusalem  also 
who  wcre  crushed  by  the  falling  of  the  tower,  signify  that 
the  Jews  who  refuse  to  repent  will  perish  within  their  own 
walls.  Nor  without  meaning  is  the  number  eighteen  given, 
(which  nuraber  among  the  Greeks  is  made  up  of  J  and  H, 
that  is,  of  the  same  letters  with  which  the  name  of  Jesus 
begins.)    And  it  signifies  that  the  Jews  were  chiefly  to  perish. 


VEK.  G  —  9.  ST.  LUKE.  479 

because  they  would  not  receive  tlie  narae  of  tlie  Saviour. 
That  tower  represents  Him  who  is  the  tower  of  strenyth. 
And  this  is  rightly  in  Siloam,  which  is  interpreted,  "seut;" 
for  it  signifies  Him  who,  sent  by  the  Father,  came  into  the 
world,  and  who  shall  grind  to  powder  all  on  whom  He  falls. 


6.  He  spake  also  this  parable ;  A  certain  man  had 
a  fig  tree  planted  in  his  vineyard ;  and  he  came  and 
sought  fruit  thereon,  and  found  none. 

7.  Then  said  he  unto  the  dresser  of  his  vineyard, 
Behold,  these  three  years  I  come  seeking  fruit  on 
this  fig  tree,  and  find  none ;  cut  it  down :  why  cum- 
bereth  it  the  ground  ? 

8.  And  lie  answering  said  unto  him,  Lord,  let  it 
alone  this  year  also,  till  I  shall  dig  about  it,  and 
dung  it ; 

9.  And  if  it  bear  fruit,  well :  and  if  not,  then  after 
that  thou  slialt  cut  it  down. 


TiT.  BosT.  The  Jews  were  boasting,  that  wliile  the  eigh- 
teen  had  perished,  they  all  remained  unhurt.  He  therefore 
sets  before  them  the  parable  of  the  fig  tree,  for  it  follows,  Ile 
spake  also  this  parable  ;  A  certain  man  had  a  fig  tree  planted 
in  his  vineyard.  Ambrose.  There  was  a  vineyard  of  the  Lord 
of  Hosts,  which  He  gave  for  a  spoil  to  the  Gentiles.  And  the 
fcomparison  of  the  fig  tree  to  the  synagogue  is  well  chosen, 
because  as  that  tree  abounds  with  wide  and  spreading  fohage, 
and  deceives  the  hopes  of  its  possessor  with  the  vain  expect- 
ation  of  promised  fruit,  so  also  in  the  synagogue,  while  its 
teachers  are  unfruitful  in  good  works,  yet  magnify  tliem- 
selves  with  words  as  with  abundant  leaves,  the  empty  shadow 
of  the  law  stretches  far  and  wide.  This  tree  also  is  the  only 
one  which  puts  forth  fruit  iu  place  of  flowers.  And  the  fruit 
falls,  that  other  fruit  may  succeed ;  yet  some  few  of  the 
former  remain,  and  do  not  fall.  For  the  first  people  of  the 
svnago"rue  fell  ofF  as  a  useless  fruit,  in  order  that  out  of  the 
fruitfulness  of  the  old  religion  might  arise  the  new  people  of 


480  GOSPEL    ACCOKDING    TO  CHAP.    XIII. 

thc  Churcl) ;  yct  thcy  who  vvere  the  first  out  of  Israel  whom 
ji  branch  of  a  stronger  naturc  borc,  undcr  thc  shadow  of 
the  hnv  and  the  cross,  in  thc  bosom  of  both,  stained  with 
n  double  juice  aftcr  thc  cxample  of  a  ripcning  fig,  surp;  ssed 
all  others  in  thc  grace  of  most  excellent  fruits;  to  whom 
it  is  said,  You  shall  sit  vpon  tvjelve  thrones.  Some  however 
think  thc  fig  tree  to  be  a  figure  not  of  the  synagogue,  but 
of  wickedness  and  treachery;  yet  these  difi^er  in  nothing 
from  what  has  gonc  before,  except  that  they  choose  the 
genus  instead  of  the  species. 

Bede.  The  Lord  Himself  who  established  the  synagogue 
by  Moses,  came  born  in  the  flesh,  and  frequently  teaching 
in  the  synagogue,  sought  for  the  fruits  of  faith,  but  in  the 
hearts  of  the  Pharisees  found  none;  tlierefore  it  follows, 
And  came  seeking  fruit  on  it,  andfound  none. 

Ambrose.  But  our  Lord  sought,  not  because  He  was  igno- 
rant  that  the  fig  tree  had  no  fruit,  but  that  He  might  shew  iu 
a  figure  tliat  the  synagogue  ought  by  this  time  to  have  fruit. 
Lastlv,  from  what  follows,  He  teaches  that  He  Himself  came 
not  before  the  time  who  came  after  three  years.  For  so  it  is 
said,  Then  said  he  to  the  dresser  of  the  vineyard,  Behold, 
these  three  years  I  corne  seeMng  fruit  on  this  fig  tree,  and  find 
none.  He  came  to  Abraham,  He  came  to  JNIoses,  He  camc 
to  Mary,  that  is,  He  came  in  the  seal  of  the  covenant,  He 
came  in  the  law,  He  came  in  the  body.  We  recognise  His 
coming  by  His  gifts;  at  one  time  purification,  at  another 
sanctification,  at  another  justification.  Circumcision  purified, 
the  law  sanctified,  grace  justified.  The  Jewish  people  then 
could  not  be  purified  because  they  had  not  the  circumcision  of 
the  heart,  but  of  the  body;  nor  be  sanctified,  because  ignorant 
of  the  meaning  of  the  hiw,  they  followed  carnal  things  rather 
than  spiritual;  nor  justified,  because  not  working  repentance 
for  their  oftences,  they  knew  nothing  of  grace.  Rightly  then 
was  tliere  no  fruit  found  in  the  synagogue,  and  consequently 
it  is  ordered  to  be  cut  down ;  for  it  foUows,  Cut  it  doivn,  why 
cumbereth  it  the  gronnd?  But  the  merciful  dresser,  perhaps 
meaning  him  on  whom  the  Church  is  founded,  foresecing  that 
another  would  be  sent  to  the  Gentiles,  but  he  himself  to  them 
who  were  of  the  circumcision,  piously  intercedes  that  it  may 
not  be  cut  off ;  trusting  to  his  calling,  that  the  Jewish  people 


VEH.  6 — 9.  ST.  LUKE.  481 

also  raight  be  saved  tbrougli  the  Church.  Hence  it  ioWows,  And 
he  answering  said  unto  him,  Lord,  let  it  alone  this  year  also. 
He  soon  perceived  hardness  of  heart  and  pride  to  be  the 
causes  of  the  barrenness  of  the  Jews.  He  knew  therefore 
how  to  discipline,  who  knew  how  to  censure  faults.  There- 
fore  adds  Ple,  till  I  shall  dig  about  it.  He  promises  that  the 
hardness  of  their  hearts  shall  be  dug  about  by  the  Apostles' 
spadesj  lest  a  heap  of  earth  cover  up  and  obscure  the  root  of 
wisdom.  And  He  adds,  a^id  dimg  it,  that  is,  by  the  grace  of 
hurailityj  by  which  even  the  fig  is  thought  to  become  fruitful 
toward  the  Gospel  of  Christ.  Hence  He  adds,  And  ifitbear 
fruit,  well,  that  is,  it  shall  be  well,  but  if  not,  then  after  that 
thou  shalt  cut  it  down.  Bedp:.  Which  indeed  came  to  pass 
under  the  E-omans,  by  whora  the  Jewish  nation  was  cut  off, 
and  thrust  out  from  the  land  of  promise. 

AuG.  Or,  in  another  sense,  the  fig  tree  is  the  race  of  raan-  Aug. 
kind.     For  the  first  man  after  he  had  sinned  concealed  with  "  '  *"^' 
fig  leaves  his  nakedness,  that  is,  the  merabers  from  which  we 
derive  our  birth.     Theophyl.   But  each  one   of  us  also  is 
a  fig  tree  planted  in  the  vineyard  of  God,  that  is,  in  the 
Church,  or  in  the  world. 

Greg.  But  our  Lord  came  three  times  to  the  fig  tree,  Greg. 
because  He  sought  after  man's  nature  before  the  law,  under  jn  Evan?. 
the  iaw,  and  under  grace,  by  waiting,  admonishing,  visiting; 
but  yet  He  complains  that  for  three  years  He  found  no  fruit, 
for  there  are  some  wicked  men  whose  hearts  are  neither  cor- 
rected  by  the  law  of  nature  breathed  into  them,  nor  instructed 
by  precepts,  nor  converted  by  the  miracles  of  His  incarnation. 
Theophvl.  Our  nature  yields  no  fruit  though  three  tiraes 
sought  for ;  once  indeed  when  we  transgressed  the  coramand- 
ment  in  paradise ;  the  second  time  when  they  made  the 
molteu  calf  under  the  lawj  thirdly,  when  they  rejected 
the  Saviour.  But  that  three  years'  tirae  must  be  under- 
stood  to  mean  also  the  three  ages  of  life,  boyhood,  man- 
hood,  and  old  age. 

Greg.  But  with  great  fear  and  trembling  should  we  hear  Greg. 
the  word  which  foUows,  Cut  it  down :  why  cwnbereth  it  the  "  *  ^"^' 
ground?     For  every  one  according  to  his  raeasure,  in  what- 
soever  station  of  life  he  is,  except  he  shew  forth  the  fruits 
of  good  works,  like  an  unfruitful  tree  cumbereth  the  grouud ; 

vol.  III.  3  I 


4-83  GOSPEL    ACCOllDING    TO  CHAP.  XIII. 

for  wherever  he  is  himself  placed,  he  there  dcnies  to  another 
the  op}X)rtunity  of  working. 

Pe  Poeuit.  Pseudo-Basil.  For  it  is  the  part  of  God's  mercy  not  silcntly 
to  inflict  punishment,  but  to  send  forth  thrcatenings  to  recall 
the  sinner  to  repentance,  as  He  did  to  the  men  of  Nineveh, 
and  now  to  the  dresser  of  the  vineyard,  saying,  Ciit  it  down, 
exciting  him  indeed  to  the  care  of  it,  and  stirring  up  the 

Gre?.  barren  soil  to  bring  forth  the  proper  fruits.  Greg.  Naz. 
Let  us  not  then  strike  suddenly,  but  overcome  by  gentleness, 
lest  we  cut  down  the  fig  tree  still  able  to  bear  fruit,  which 
the  care  perhaps  of  a  skilful  dresser  will  restore.  Hence  it 
is  also  here  added,  And  he  ansivering  said  unto  Him,  Lord, 
let  it  alone,  ^c. 

Greo:.  31.  Greg.  By  the  dresser  of  the  vineyard  is  represented  the 
order  of  Bishops,  who,  by  ruling  over  the  Church,  take  care 
of  our  Lord's  vineyard.  Theophyl.  Or  the  master  of  the 
household  is  God  the  Father,  the  dresser  is  Christ,  who  will 
not  have  the  fig  tree  cut  down  as  barren,  as  if  saying  to  the 
Father,  Although  through  the  Law  and  the  Prophets  they 
gave  no  fruit  of  repentance,  I  will  water  them  with  My  suf- 
ferings  and  teaching,  and  perhaps  they  will  yield  us  fruits 
of  obedience. 

Aug.  AuG.  Or,  the  husbandman  who  intercedes  is  every  holy 

» sup.     ^^^  ^j^^  within  the  Church  prays  for  them  that  are  without 

the  Church,  saying,  O  Lord,  0  Lord,  let  it  alone  this  year, 

that  is,  for  that  time  vouchsafed  unc^er  grace,  until  I  dig 

about  it.     To  dig  about  it,  is  to  teach  humihty  and  patience, 

for  the  ground  which  has  been  dug  is  lowly.     The  dung  sig- 

nifies  the  soiled  garments,  but  they  bring  forth  fruit.     The 

soiled  garment  of  the  dresscr,  is  the  grief  and  mourning  of 

sinners;    for  they  who  do  penance  and  do  it  truly  are  in 

soiled  garments, 

Greg.  Greg.  Or,  thc  sins  of  the  flesh  are  called  the  dung.    Frora 

ubi  sup.     ^i^^g  then  the  tree  revives  to  bear  fruit  again,  for  from  the 

remembrance  of  sin  the  soul  quickens  itself  to  good  works. 

But  there  are  very  many  who  hear  reproof,  and  yet  despise 

the  return  to  repentance ;  wherefore  it  is  added,  And  if  it 

bear  fruit,  well. 

Aug.  AuG.  That  is,  it  will  be  well,  but  if  not,  then  after  that 

ubi  sup.     i]iQy^  shalt  cui  it  down ;  namely,  wheu  Thou  shalt  come  to 


TER.   10 — 17.  ST.  LUKE,  483 

judge  the  quick  and  the  dead.     Iii  the  mean  time  it  is  now 
spared.     Greg.  But  he  who  will  not  by  correction  grow  ricli  Greg. 
unto  fruitfulness,  falls  to  that  place  from  whence  he  is  no       ^"^' 
more  able  to  rise  again  by  repentance. 

10.  And  He  was  teacliing  in  one  of  the  synagogues 
on  the  sabbath. 

11.  And,  behold,  there  was  a  woman  which  had 
a  spirit  of  infirraity  eighteen  ycars,  and  was  bowed 
together,  and  could  in  no  wise  lift  up  herself. 

12.  Andwhen  Jesus  sawher,  He  calledherto  Him, 
and  said  unto  her,  Woman,  thou  art  loosed  from  thine 
infirmity. 

13.  And  He  laid  His  hands  on  her:  and  imme- 
diately  she  was  made  straight,  and  glorified  God. 

14.  And  the  ruler  of  the  synagogue  answered  with 
indignation,  because  that  Jesus  had  healed  on  the 
sabbath  day,  and  said  unto  the  people,  There  are  six 
days  in  which  men  ought  to  work :  in  them  therefore 
come  and  be  healed,  and  not  on  the  sabbath  day. 

15.  The  Lord  then  answered  him,  and  said,  Thou 
hypocrite,  doth  not  each  one  of  you  on  the  sabbath 
loose  his  ox  or  his  ass  from  the  stall,  and  lead  him 
away  to  watering  ? 

16.  And  ought  not  this  woman,  being  a  daughter 
of  Abraham,  whom  Satan  hath  bound,  lo,  these 
eighteen  years,  be  loosed  from  this  bond  on  the  sab- 
bath  day  ? 

17.  And  when  He  had  said  these  things,  all  His 
adversaries  were  ashamed :  and  all  the  people  re- 
joiced  for  all  the  glorious  things  that  were  done  by 
Him. 

Ambrose.  He  soon  explained  that  He  had  been  speaking 
of  the  synagogue,  shewing,  that  He  truly  came  to  it,  who 
preached  in  it,  as  it  is  said,  And  He  was  teaching  in  one  of 
the  synagogues.     Chrys.  He  teaches  indeed  not  separately, 

2i3 


484  GOSPEL    ACCOKDING    TO  CIIAP.  X 1 1  I . 

but  iu  tlie  synagogucs;  calmly,  ucither  wavering  iu  any 
tliing,  nor  determining  auglit  against  tlie  lavv  of  Moses ;  ou 
tlie  Sabbatli  also,  because  the  Jews  were  theu  engaged  in  the 
hearing  of  the  law. 

Cyril.  Now  that  the  lucarnatiou  of  the  AYord  was  mani- 
fested  to  destroy  corruption  aud  death,  and  the  hatred  of  the 
devil  against  us,  is  plaiu  from  the  actual  events ;  for  it 
follows,  And  hehold  there  ivas  a  woman  which  had  a  spirit 
of  iiijirmity,  ^c.  He  says  spirit  of  infirmity,  because  the 
womau  suffered  from  the  cruelty  of  the  devil,  forsaken  by 
God  because  of  her  owu  crimes  or  for  the  transgression  of 
Adam,  on  accouut  of  which  the  bodies  of  meu  iucur  iufirraity 
and  death.  But  God  gives  this  power  to  the  devil,  to  the 
end  that  men  when  pressed  down  by  the  weight  of  their 
adversity  might  betake  them  to  better  things.  He  poiuts 
out  the  nature  of  her  infirraitv,  saying,  And  loas  boived 
Rasil.  together,  and  could  in  no  ivise  lift  up  herself.  Basil.  Because 
in^Hex*  ^^^  hcad  of  the  brutes  is  bent  down  towards  the  grouud  aud 
looks  upon  the  earth,  but  the  head  of  man  was  made  erect 
towards  the  heaven,  his  eyes  tendiug  upward.  For  it  be- 
comes  us  to  seek  what  is  above,  and  with  our  sight  to  pierce 
beyoud  earthly  thiugs. 

Cyril.  But  our  Lord,  to  shew  that  His  coming  into  this 
world  was  to  be  the  loosiug  of  human  infirmities,  healed  this 
woman.  Hence  it  follows,  And  when  Jesus  saw  her,  He 
called  her  to  Him,  and  said  unto  her,  Woman,  thou  art 
loosed  from  thine  infirmity.  A  word  most  suitable  to  God, 
full  of  heaveuly  majesty ;  for  by  His  royal  assent  He  dispels 
the  disease.  He  also  laid  His  hauds  upou  her,  for  it  follows, 
He  laid  Ilis  hands  on  her,  and  immediately  she  was  made 
straight,  and  glorified  God.  We  should  here  answer,  that 
the  Divine  power  had  put  on  tlie  sacred  flesh.  For  it 
was  the  flesh  of  God  Himself,  and  of  no  other,  as  if  the 
Sou  of  Man  existed  apart  from  the  Son  of  God,  as  some 
liave  falsely  thouglit.  But  the  ungrateful  ruler  of  the 
synagogue,  when  he  saw  the  womau,  who  before  was  creep- 
ing  on  the  ground,  now  by  Christ's  siugle  touch  made  up- 
right,  and  rehiting  the  mighty  works  of  God,  suUies  his  zeal 
for  the  glory  of  the  Lord  with  envy,  aud  condemns  the  mi- 
racle,  that  lie  might  appear  to  be  jealous  for  tlie  Sabbath. 


VER.     10 — 17.  ST.    LUKE.  485 

As  it  follows,  And  the  ruler  of  the  synagogue  answered  with 
indignation,  because  that  Jesus  had  healed  on  the  sabbath- 
day,  and  said  unto  the  people,  There  are  six  days  in  ivhich 
men  ought  to  ivork,  and  not  on  the  sabbath-day.  He  would 
have  those  who  are  dispersed  about  on  the  other  days,  and 
engaged  in  their  own  works,  not  come  on  the  Sabbath  to  see 
and  admire  our  Lord's  miracles,  lest  by  chance  they  should 
beheve.  But  the  law  has  not  forbidden  all  manual  work  on 
the  Sabbath-day,  and  has  it  forbidden  tliat  which  is  done 
by  a  word  or  the  mouth  ?  Cease  then  both  to  eat  and  drink 
and  speak  and  sing.  And  if  thou  readest  not  the  law,  how 
is  it  a  Sabbath  to  tliee?  But  supposing  the  law  has  for- 
bidden  manual  works,  how  is  it  a  mauual  work  to  raise 
a  woraan  upright  by  a  word  ? 

Ambrose.  Lastly,  God  rested  from  the  works  of  the 
world  not  from  holy  works,  for  His  working  is  constant 
and  everlasting;  as  the  Son  sajs,  My  Father  worketh  until 36hn5,n 
now,  and  I  ivork ;  that  after  the  Hkeness  of  God  our  worldly, 
not  our  rehgious,  works  should  cease.  Accordingly  our 
Lord  pointedly  answered  hira,  as  it  follows,  Thou  hypocrite, 
doth  not  each  one  of  you  on  the  sabbath-day  loose  his  ox  or 
his  ass  ?   ^c. 

Basil.  The  hypocrite  is  one  who  on  the  stage  assumes  Basil. 
a  different  character  from  his  own.  So  also  in  this  life  some  ^°j^^:  ' 
men  carry  one  thing  in  their  heart,  and  shew  another  on 
the  surface  to  the  world.  Ciirys.  Well  tlien  does  He  call  the 
ruler  of  the  synagogue  a  hypocrite,  for  he  had  the  appear- 
ance  of  an  observer  of  the  law,  but  in  his  heart  was  a  crafty 
and  envious  man.  For  it  troubles  him  not  that  the  Sab- 
bath  is  broken,  but  that  Christ  is  glorified.  Now  observe, 
that  whenever  Christ  orders  a  icork  to  be  done,  (as  when 
He  ordered  the  man  sick  of  the  palsy  to  take  up  his  bed,)  He 
raises  His  words  to  somethi ng  higher,  convincing  men  by 
the  majesty  of  the  Father,  as  He  says,  My  Father  worketh  John  5,17. 
until  noiv,  and  I  work.  But  in  this  place,  as  doing  every 
thing  by  word,  He  adds  nothing  further,  refuting  their 
calumny  by  the  very  things  which  they  themselves  did. 
Cyril.  Now  the  ruler  of  the  synagogue  is  convicted  a 
hypocrite,  in  that  he  leads  his  cattle  to  watering  on  the 
Sabbath-day,  but  this  woman,  not  more  by  birth  than  by 


486  GOSPEL   ACCOUDING    TO  CHAP.  XIII. 

faith  tlic  daugliter  of  Abraliam,  lie  tliouglit  unworthy  to  be 
loosed  from  the  chain  of  her  infirmity.  Thereforc  He  adds, 
And  ouf/ht  not  ihis  icoman,  being  a  dauyliter  of  Abraham, 
whom  Satan  has  bound,  lo,  these  eighteen  years,  to  he  loosed 
from  this  bond  on  the  sabbath-day  ?  Tlie  ruler  preferred 
that  this  woman  shoukl  like  the  beasts  rathcr  look  upon  the 
earth  than  receive  her  natural  stature,  provided  that  Christ 
was  not  magnified.  But  they  had  nothing  to  answer ;  they 
themselves  unanswerably  condemned  themselves.  Hence 
it  follows,  And  lohen  He  had  said  these  things,  all  Ilis 
adversaries  were  ashamed.  But  the  people,  reaping  great 
good  from  His  miracles,  rejoiced  at  the  signs  which  they 
saw,  as  it  follows,  And  all  the  people  rejoiced.  For  the  glory 
of  His  works  vanquished  every  scruple  in  them  who  sought 
Him  not  with  corrupt  hearts. 
Greg.  Greg.  Mystically  the  unfruitful  fig  tree  signifies  the  woman 

Hom.  31.  ^i^j^^  ^g^g  bowed  down.  For  human  nature  of  its  own  will 
rushes  into  sin,  and  as  it  would  not  bring  forth  the  fruit  of 
obedience,  has  lost  the  state  of  uprightness.  The  same  fig 
tree  preserved  signifies  the  woman  made  upright.  Ambrose. 
Or  the  fig  tree  represents  the  synagogue ;  afterwards  in  the 
infirm  woman  there  follows  as  it  w^ere  a  figure  of  the  Church, 
which  having  fulfiUed  the  measure  of  the  law  and  the  resur- 
rection,  and  now  raised  up  on  high  in  that  eternal  resting 
place,  can  no  more  experience  the  frailty  of  our  weak  in- 
clinations.  Nor  could  this  woman  be  healed  except  she  had 
fulfilled  the  law  and  grace.  For  in  ten  sentences  is  contained 
the  perfection  of  the  law,  and  in  the  number  eiglit  the  fulness 

Greg.  ut    of  the  resurrectiou.     Greg.  Or  else ;  man  was  made  on  the 

^"P'  sixth  day,  and  on  the  same  sixth  day  were  all  the  works  of 

the  Lord  finished,  but  the  number  six  multipUed  three  times 
makes  eighteen.  Because  then  man  who  was  made  on  the 
sixth  day  was  unwilling  to  do  perfect  works,  but  before  the 
law,  under  the  law,  and  at  the  beginning  of  grace,  was  weak, 

Aug.         the  womau  was  bowed   down  eighteen  years.      Aug.  That 

•  which   the  three  years   signified  in  the  tree,  the  eighteen 

did  iu  the  woman,  for  three  times  six  is  eighteen.     But  she 

was  crooked  and  could  not  look  up,  for  in  vain  she  heard 

Greg.  ut    the  words,  tift  up  your  hearts.     Greg.  For  every  sinner  who 
thinketh  earthly  things,  not  sceking  those  that  are  in  heaven 


VER.  18 — 21.  ST.  LUKE.  487 

is  unable  to  look  up.  For  wliile  pursuing  his  baser  desires, 
he  dechnes  from  the  uprightness  of  his  state ;  or  his  heart 
is  bent  crooked,  aud  he  ever  looks  upon  that  which  he 
unceasingly  thinks  about.  The  Lord  called  her  and  made 
her  upright,  for  He  enlightened  her  and  succoured  her. 
He  sometimes  calls  but  does  not  make  upright,  for  when 
we  are  enlightened  by  grace,  we  ofttimes  see  what  should  be 
doue,  but  because  of  sin  do  not  practise  it.  For  habitual  sin 
binds  down  the  mind,  so  that  it  cannot  rise  to  uprightness. 
It  makes  attempts  and  fails,  because  when  it  has  long  stood 
by  its  own  will,  when  the  will  is  lacking,  it  falls. 

Ambrose.  Now  this  miracle  is  a  sio;n  of  the  cominsr  sab- 
bath,  when  every  one  who  has  fulfilled  the  law  and  grace> 
shall  by  the  mercy  of  God  put  off  the  toils  of  this  weak  body. 
But  why  did  He  not  mention  any  more  animals,  save  to  shew 
that  the  time  would  come  when  the  Jeuish  and  Gentile 
nations  should  quench  their  bodily  thirst,  and  this  world's 
heat  in  the  fulness  of  the  fountain  of  the  Lord,  and  so  through 
the  calhng  forth  of  two  nations,  the  Church  should  be  saved- 
Bede.  But  the  daughter  of  Abraham  is  every  faithful  soul, 
or  the  Church  gathered  out  of  both  nations  into  the  unity  of 
the  faith.  There  is  the  same  mystery  then  in  the  ox  or  ass 
being  loosed  and  led  to  water,  as  in  the  daughter  of  Abraham 
being  released  from  the  bondage  of  our  affections. 

18.  Then  said  He,  Unto  what  is  the  kingdom  of 
God  like  ?    and  whereunto  shall  I  resemble  it  ? 

19.  It  is  like  a  grain  of  mustard  seed,  which  a  man 
took,  and  cast  into  his  garden  ;  and  it  gi-ew,  and  waxed 
a  great  tree ;  and  the  fowls  of  the  air  lodged  in  the 
branches  of  it. 

20.  And  again  He  said,  Whereunto  shall  I  liken 
the  kingdom  of  God  ? 

2L  It  is  like  leaven,  which  a  w^oman  took  and 
hid  in  three  measures  of  meal,  till  the  whole  was 
leavened. 

Gloss.  While  His  adversaries  were  ashamed,  and  the 
people  rejoiced,  at  the  glorious  things  that  were  done  by 


488  GOSPEL    ACCOIIDING    TO  CMAV.  XIII. 

Christ,  lle  proceeds  to  explain  the  progress  of  the  Gospel 
undcr  ccrtaiii  similitudcs,  as  it  follows,  Then  said  he,  Unto 
ivhat  is   the  kingdom  of  God  like  ?     It  is  like  a  grain  of 

Matt.  17,    mustard  seed,  ^c.     Ambrose,  In  another  place,  a  grain  of 

^^'  mustai*d  seed  is  introduced  where  it  is  comparcd  to  faith. 

If  then  the  mustard  seed  is  the  kiugdom  of  God,  and  faith 
is  as  the  grain  of  mustard  seed ;  faith  is  truly  the  kingdom 

Luke  17,  of  heaven,  which  is  within  us.  A  grain  of  mustard  seed  is 
indeed  a  mean  and  trifling  thing,  but  as  soon  as  it  is  crushed, 
it  pours  forth  its  power.  And  faith  at  first  seems  siraple,  but 
when  it  is  buftetcd  by  adversity,  pours  forth  the  grace  of  its 
virtue.  The  martyrs  are  graius  of  mustard  seed.  They  have 
about  them  the  sweet  odour  of  faith,  but  it  is  hidden.  Per- 
secution  comes  ;  they  are  smitten  by  the  sword  ;  and  to  the 
farthest  boundaries  of  the  whole  world  they  have  scattered  the 
seeds  of  their  martyrdom.  The  Lord  Himself  also  is  a  grain 
of  mustard  seed ;  He  wished  to  be  bruised  that  we  might  see 

2Cor.2,i5.  that  we  are  a  sweet  savour  of  Christ.  He  wishes  to  be  sown 
as  a  grain  of  mustard  seed,  which  when  a  man  takes  he 
puts  it  into  his  garden.  For  Christ  was  taken  and  buried  in 
a  garden,  where  also  he  rose  again  and  became  a  tree,  as  it 
follows,  And  it  waxed  into  a  great  tree.  For  our  Lord  is 
a  grain  when  He  is  buried  in  the  earth,  a  tree  when  He  is 
lifted  up  into  the  heaven.  He  is  also  a  tree  overshadowiug 
the  world,  as  it  follows,  And  the  foivls  of  the  air  rested  in  his 
branches ;  that  is,  the  heavenly  powers  and  they  whoever 
(for  their  spiritual  deeds)  have  been  thought  worthy  to  fly 
forth.  Peter  is  a  brauch,  Paul  is  a  branch,  into  whose  arms, 
by  certain  hidden  ways  of  disputation,  we  who  were  afar  off 
now  fly,  having  taken  up  the  wings  of  the  virtues.  Sow 
then  Christ  in  thy  garden ;  a  garden  is  truly  a  place  full  of 
flowers,  wherein  the  grace  of  thy  work  may  blossom,  and  the 
manifold  odour  of  thy  diff^ercnt  virtues  be  breathed  forth. 
"Wherever  is  the  fruit  of  the  seed,  there  is  Christ.  Cyril.  Or 
else ;  The  kingdom  of  God  is  the  Gospel,  through  wliich  we 
gain  the  power  of  reigning  with  Christ.  As  then  the  mustard 
seed  is  surpassed  in  size  by  the  seeds  of  other  herbs,  yet  so 
increases  as  to  bccome  the  shelter  of  many  birds;  so  also 
the  life-giving  doctrine  was  at  first  in  the  possession  only  of 
a  few,  but  afterwards  spread  itself  abroad. 


VER.  18 — 21.  ST.  LUKE.  489 

Bede.  Now  tlie  man,  is  Christ,  tlie  garden,  His  Church, 
to  be  cultivated  by  His  discipline.  He  is  well  said  to  have 
taken  the  grain,  because  the  gifts  which  He  together  witli 
the  Father  gave  to  us  from  His  diviuity,  He  took  from  His 
humanity.  But  the  preaching  of  the  Gospel  grew  and  was 
disseminated  throughout  the  whole  world.  It  grows  also 
in  the  mind  of  every  believer,  for  no  one  is  suddenly  made 
perfect.  But  in  its  growth,  not  like  the  grass,  (which  soon 
withers,)  but  it  rises  up  like  the  trees.  The  branches  of  this 
tree  are  the  manifold  doctrines,  on  which  the  chaste  souls, 
soaring  upwards  on  the  wings  of  virtue,  build  and  repose. 

Theophyl.  Or,  any  man  receiving  a  grain  of  mustard 
seed,  that  is,  the  word  of  the  Gospel,  and  sowing  it  in  the 
garden  of  his  soul,  makes  it  a  great  tree,  so  as  to  bring  forth 
branches,  and  the  birds  of  the  air  (that  is,  they  who  soar 
above  the  earth)  rest  in  the  branches,  (that  is,  in  sublime 
contemplation).  For  Paul  received  the  instruction  of  Ananias  ActsO,  17, 
as  it  were  a  small  grain,  but  planting  it  in  his  garden,  he 
brought  forth  many  good  doctrines,  in  which  they  dwell 
who  liave  high  heavenly  thouglits,  as  Dionysius,  Hierotheus, 
aud  many  others. 

He  next  likens  the  kingdora  of  God  to  leaven,  for  it  fol- 
lows,  And  again  He  says,  Whereunto  shall  I  liken  it  ?  It 
is  like  to  leaven,  S^^c.  Ambrose.  Many  tliink  Christ  is  the 
leaven,  for  leaven  which  is  made  from  meal,  excels  its  kind 
in  strength,  not  in  appearance.  So  also  Christ  (according  to 
the  Fathers)  shone  forth  above  others  equal  in  body,  but  un- 
approachable  in  excellence.  The  Holy  Church  therefore  re- 
presents  the  type  of  the  woman,  of  whom  it  is  added,  Which 
a  woman  took  and  hid  in  three  measures  of  meal,  till  the  whole  sata. 
ivas  leavened.  Bede.  The  Satum  is  a  kind  of  measure  in 
use  in  the  province  of  Palestine,  holding  about  a  bushel  and 
a  half.  Ambrose.  But  we  are  the  meal  of  the  woman  which 
hide  the  Lord  Jesus  in  the  secrets  of  our  hearts,  until  the 
heat  of  heavenly  wisdom  penetrates  our  innermost  recesses. 
And  since  He  says  it  was  hid  in  three  measures,  it  seems 
fitting  that  we  should  believe  the  Son  of  God  to  have  been 
hid  in  the  Law,  veiled  in  the  Prophets,  manifested  in  the 
preaching  of  the  Gospeh  Here  however  I  am  invited  to 
proceed  farther,  because  our  Lord  Himself  has  taught  us. 


490  GOSPEL    ACCOllDING    TO  CIIAP.    XIII. 

tliat  thc  leaven  is  the  spiritual  teaching  of  the  Church.  Now 
the  Church  sanctifies  with  its  spiritual  leaven  the  man  who 
is  renewed  in  body,  soul,  and  spirit,  sceing  that  thcse  three 
are  unitcd  in  a  certain  equal  measure  of  desire,  and  there 
breathcs  forth  a  complete  harmony  of  the  wilL  If  then  in 
this  life  thc  three  measures  abide  in  the  same  person  until 
they  are  leavened  and  become  one,  there  will  be  hereafter 
an  incorruptible  communion  with  them  that  love  Christ. 

Theophyl.  Or,  for  the  woman  you  must  understand  the 
soul;  but  the  three  measures,  its  three  parts,  the  reasoning 
part,  the  afFections,  and  the  desires.  If  then  any  one  has 
hidden  in  these  three  the  word  of  God,  he  will  make  the 
whole  spiritual,  so  as  not  by  his  reason  to  lie  in  argument, 
nor  by  his  anger  or  desire  to  be  transported  beyond  control, 
but  to  be  conformed  to  the  word  of  God. 
Auof.  AuG.    Or,   the  three  raeasures  of  meal  are    the  race  of 

jj™*  mankind,  which  was  restored  out  of  the  three  sons  of  Noah. 
The  woman  who  hid  the  leaven  is  the  wisdom  of  God. 
EusEBius.  Or  else,  by  the  leaven  our  Lord  means  the  Holy 
Spirit,  the  Sower  proceeding  (as  it  were)  from  the  seed^ 
which  is  the  word  of  God.  But  the  three  measures  of  meal, 
signify  the  knowledge  of  the  Father,  and  the  Son,  and  the 
Holy  Spirit,  which  the  woman,  that  is,  Divine  wisdom,  and 
the  Holy  Spirit,  impart.  Bede.  Or,  by  the  leaven  He  speaks 
of  love,  which  kindles  and  stirs  up  the  heart ;  the  woman, 
that  is,  the  Church,  hides  the  leaven  of  love  in  three  mea- 
sures,  because  she  bids  us  love  God  with  all  our  hearts,  all 
our  minds,  and  all  our  strength.  And  this  until  the  whole 
is  leavened,  that  is,  until  love  moves  the  whole  soul  into 
the  perfection  of  itself,  which  begins  here,  but  will  be  com- 
pleted  hercafter. 

22.  And  He  went  through  the  eities  and  villages, 
teaching,  and  journeying  toward  Jerusalem. 

23.  Then  said  one  unto  Him,  Lord,  are  there  few 
that  be  saved  ?     And  He  said  unto  them, 

24.  Strive  to  enter  in  at  the  strait  gate:  for 
many,  I  say  unto  you,  will  seek  to  enter  in,  and  shall 
not  be  able. 


VER.  22 — 30.  ST.  LUKE.  491 

25.  When  once  the  master  of  the  house  is  risen 
up,  and  hath  shut  to  the  door,  and  ye  begin  to  stand 
without,  and  to  knock  at  the  door,  saying,  Lord, 
Lord,  open  unto  us ;  and  He  shali  answer  and  say 
unto  you,  I  know  you  not  whence  ye  are : 

26.  Then  shall  ye  begin  to  say,  We  have  eaten 
and  drunk  in  Thy  presence,  and  Thou  hast  taught  in 
our  streets. 

27.  But  He  shall  say,  I  teil  you,  I  know  you  not 
whence  ye  are ;  depart  from  Me,  all  ye  workers  of 
iniquity. 

28.  There  shall  be  weeping  and  gnashing  of  teeth, 
when  ye  shall  see  Abraham,  and  Isaac,  and  Jacob, 
and  all  the  prophets,  in  the  kingdom  of  God,  and 
you  yourselves  thrust  out. 

29.  And  tiiey  sliall  come  from  the  east,  and  from 
the  west,  and  from  the  north,  and  from  the  south, 
and  shall  sit  down  in  the  kingdom  of  God. 

30.  And,  behold,  there  are  last  whicli  sliall  be  first, 
and  there  are  first  whicli  shall  be  last. 

Gloss.  Having  spoken  in  parables  concerning  the  increase 
of  the  teaching  of  the  Gospel,  He  everywhere  endeavours  to 
spread  it  by  preaching.  Hence  it  is  said,  And  He  went 
through  the  cities  and  villages.  Theophyl.  For  He  did  not 
visit  the  small  places  only,  as  they  do  who  wish  to  deceive  the 
simple,  nor  the  cities  ouly,  as  they  who  are  fond  of  show,  and 
seek  their  own  glory;  but  as  their  commou  Lord  and  Father 
providing  for  all,  He  went  about  every  where.  Nor  again 
did  He  visit  the  country  towns  only,  avoiding  Jerusalem,  as  if 
He  feared  the  cavils  of  the  lawyers,  or  death,  which  might 
foUow  therefrom ;  and  hence  He  adds,  Andjourneying  towards 
Jtrusalem.  For  where  there  were  many  sick,  there  the 
Pliysiciau  chiefly  shewed  Himself.  It  follows,  Then  said  one 
unto  Him,  Lord,  are  there  few  that  be  saved?  Gloss.  This 
question  seems  to  have  reference  to  what  had  gone  before. 
For  in  the  parable  which  was   given  above,  He  had  said 


492  GOSPEL    ACCORDING    TO  CIIAr.  XIII. 

ihat  the  hirds  of  the  air  rested  on  its  branches,  by  which  it 
might  be  supposed  that  there  would  be  many  who  would 
obtain  the  rest  of  salvation.  And  bceause  one  had  asked  the 
question  for  all,  the  Lord  does  not  answer  him  individually, 
as  it  follows,  And  lle  said  unto  them,  Strive  to  enter  in  at  the 
Basii.  iii     strait  r/ate.    Basil.  For  as  in  earthlv  life  tlie  departure  from 

reg.  ad  .  .  .  ' 

int.  240.  right  is  exceeding  broad,  so  he  who  goes  out  of  the  path 
which  leads  to  the  kingdom  of  heaven,  finds  hiraself  in  a 

int.  241.  vast  extent  of  error.  But  the  right  way  is  narrow,  the 
slightest  turning  aside  being  fuU  of  danger,  whether  to  the 
right  or  to  the  left,  as  on  a  bridge,  where  he  who  slips  on 
either  side  is  thrown  into  the  river. 

Cyril.  The  narrow  gate  also  represents  the  toils  and  suf- 
ferings  of  the  saints,  For  as  a  victory  in  battle  bears  witness 
to  the  strength  of  the  soldiers,  so  a  courageous  endurance  of 

Ciirys.       labours  and  temptations  will  raake  a  raan  strong.     Chrys. 

in  Matt.     What  then  is  that  which  our  Lord  says  elsewhere,  My  yoke 

Matt.  11,  is  easy,  and  my  burden  is  light  ?  There  is  indeed  no  contra- 
diction,  but  the  one  was  said  because  of  the  nature  of  tempt- 
ations,  the  otlier  with  respect  to  the  feehng  of  those  who 
overcame  them.  For  whatever  is  troublesome  to  our  nature 
may  be  considered  easy  when  we  undertake  it  heartily. 
Besides  also,  though  the  way  of  salvation  is  narrow  at  its 
entrance,  yet  througli  it  we  come  into  a  large  space,  but 

Greg.        011  the  contrary  the  broad  way  leadeth  to  destruction.    Greg. 

Mor.  11.  ]sjQ^y  when  He  was  about  to  speak  of  the  entrance  of  the 
narrow  gate,  He  said  first,  strive,  for  unless  the  mind  struggles 
manfully,  the  wave  of  the  world  is  not  overcorae,  by  which 
the  soul  is  ever  thrown  back  again  into  the  deep. 

Cyril.  Now  our  Lord  does  not  seem  to  satisfy  him  who 
asked  whether  thcre  are  few  that  be  saved,  when  He  declares 
the  way  by  wliich  man  may  become  righteous.  But  it  must 
be  observed,  that  it  was  our  Saviour's  custom  to  answer 
those  who  asked  Him,  not  according  as  they  might  judge 
right,  as  often  as  they  put  to  Him  useless  questions,  but  with 
regard  to  what  raight  be  profitable  to  His  hearers.  And 
what  advantage  would  it  have  been  to  His  hearers  to  know 
whether  there  should  be  many  or  few  who  would  be  saved. 
But  it  was  raore  necessary  to  know  the  way  by  which  raan 
raay  come  to  salvation.      Purposely  then  He  says  nothing 


VF.n.  22—30.  ST.  luke.  403 

in  answer  to  tbe  idle  question,  but  turns  His  discourse  to 
a  more  important  subject. 

AuG.  Or  else,  our  Lord  confirmed  tbe  words  He  heard,  Au^. 
tbat  is,  by  saving  tbat  there  are  few  wbo  are  saved,  for  few  j  j """ 
enter  by  the  strait  gate,  but  in  anotber  place  He  says  tbis 
very  tbing,  Narrow  is  the  ivay  whlch  leadeth  unto  life,  and  Matt.  7, 
few  there  are  who  enter  into  it.      Therefore   He  adds,  For  ^"^' 
many  I  say  unto  you  shall  seek   to   enter ;   Bede  ;   Urged 
tbereto  by  tbeir  love  of  safety,  yet  shall  not  be  able,  frigbt- 
ened  by  the  roughness  of  the  road. 

Basil.  For  the  soul  wavers  to  and  fro,  at  one  time  choos-  Basii. 
ing  virtue  wben  it  considers  eternity,  at  another  preferring  ps"ah„'" 
pleasures  when  it  looks  to  the  present.      Here  it  bebolds  1.  5. 
ease,  or  the   delights  of  the  flesh,  tbere  its  subjection  or 
captive   bondage;    here   drunkenness,   tbere  sobriety;    bere 
wanton  mirth,  tbere  overflowing  of  tears ;  here  dancing,  there 
praying;   here  tbe  sound  of  the  pipe,  tbere  weeping;   here 
lust,  there  cbastity.     Aug.  Now  our  Lord  in  no  wise  con-  Aug. 
tradicts  Himself  when  He  says,  that  there  are  few  who  enter  11 2?' 
in  at  the  strait  gate,  and  elsewhere,  Many  shall  come  from  Matt.  8, 
the  east  and  the  west ;  for  there  are  few  in  comparison  with     * 
tbose   who    are   lost,  many   when    united   with    the   angels. 
Scarcely  do  they  seem  a  graiu  when  the  thresbiug  floor  is 
swept,  but  so  great  a  mass  will  come  forth  from  this  floor, 
that  it  will  fill  the  granary  of  heaven. 

Cyril.  But  that  they  wbo  cannot  enter  are  regarded  witb 
wrath,  He  has  sbewn  by  an  obvious  example,  as  follows, 
When  once  the  master  of  the  house  has  risen  up,  S^c.  as  if 
wben  the  master  of  the  house  wbo  has  called  raany  to  tbe 
banquet  bas  entered  in  with  his  guests,  and  shut  to  tbe  door, 
then  shall  come  afterwards  men  knocking.  Bede.  Tbe 
master  of  the  bouse  is  Cbrist,  who  since  as  very  God  He  is 
every  where,  is  already  said  to  be  within  tbose  wbom  tbough 
He  is  in  heaven  He  gladdens  with  His  visible  presence,  but 
is  as  it  were  without  to  those  whom  wbile  conteuding  in  this 
pilgrimage,  He  belps  in  secret.  But  He  will  enter  in  wben 
He  sball  bring  tbe  whole  Church  to  the  coutemplation  of 
Himself.  He  will  shut  tbe  door  wben  He  shall  take  away 
froin  tbe  reprobate  all  room  for  repentance.  Wbo  standing 
without  will   knock,  tbat   is,  separated  from   the   rigbteous 


494  GOSPEL   ACCOKDIXG    TO  CHAP.  XIII. 

will  iii  vain  implore  tliat  mcrcy  wliicli  tliey  liave  despised. 
Tiierefore  it  follows,  And  He  will  answer  and  say  to  you, 
Greg.  /  knoio  you  not  luhence  ye  are.  Greg.  For  God  not  to 
2.  c.s"  know  is  for  Him  to  rejcct,  as  also  a  man  wlio  speaks  the  truth 
is  said  not  to  know  how  to  He,  for  he  disdains  to  sin  hy  telUng 
a  he,  not  that  if  he  wished  to  lie  he  knew  not  how,  but  that 
from  love  of  truth  he  scorns  to  speak  what  is  false.  Therefore 
the  light  of  truth  knows  not  the  darkness  which  it  condemns. 
It  follows,  Then  shall  ye  beyin  to  say,  We  have  eaten  and 
drunk  in  Thy  presence,  ^c.  Cybil.  This  refers  to  the  Israel- 
ites,  who,  according  to  the  practice  of  their  haw,  when  oflFer- 
ing  victims  to  God,  eat  and  are  merry.  They  heard  also 
in  the  synagogues  the  books  of  Moses,  who  in  his  writings 
dehvered  not  his  own  words,  but  the  words  of  God.  Theo- 
PHYL.  Or  it  is  said  to  the  Israelites,  siraply  because  Christ 
was  born  of  them  according  to  the  flesh,  and  they  ate  and 
drank  with  Ilim,  and  heard  Him  preaching.  But  these 
things  also  apply  to  Christians.  For  we  eat  the  body  of 
Christ  and  drink  His  blood  as  often  as  we  approach  tlie 
mystic  table,  and  He  teaches  in  the  streets  of  our  souls, 
Tvhich  are  open  to  receive  Him.  Bede.  Or  mystically,  he 
eats  and  drinks  in  the  Lord's  presence  who  eagerly  receives 
the  food  of  the  word.  Hence  it  is  added  for  explanation, 
Thou  hast  taught  in  our  streets.  For  Scripture  in  its  more 
obscure  places  is  food,  since  by  being  expounded  it  is  as 
it  were  broken  and  swallowed.  In  the  clearer  places  it  is 
drink,  where  it  is  taken  down  just  as  it  is  found.  But  at 
a  feast  the  banquet  does  not  dehght  him  whom  the  piety  of 
faith  commends  not.  The  knowledge  of  the  Scriptures  does 
not  make  him  known  to  God,  whom  the  iniquity  of  his  works 
proves  to  be  unworthy ;  as  it  follows,  And  He  will  say  unto 
you,  I  knoiv  not  whence  ye  are  ;  depart  from  Me. 
Basil.  reg.  Basil.  Hc  perhaps  spcaks  to  those  whom  the  Apostle 
iiu^''S^2  describes  in  his  owu  person,  saying,  If  I  speak  with  the 
tongues  of  men  and  of  angels,  and  have  all  knoivledge,  and 
give  all  my  goods  to  feed  the  poor,  but  have  not  churity, 
it  profiteth  me  noihing.  For  whatever  is  done  not  from 
regard  to  the  love  of  God,  but  to  gain  praise  from  men, 
obtains  no  praise  frora  God.  Theophyl.  Observe  also  that 
they  are  objects  of  wrath  in  whose  street  the  Lord  teaches. 


VRR.  31 35.  ST.  LUKE.  495 

If  then  we  have  heard  Him  teaching  not  in  the  streets, 
but  in  poor  and  lowly  hearts,  we  shall  not  be  regarded 
with  wrath.  Bede.  But  the  twofold  puuishment  of  hell 
is  here  described,  that  is,  the  feeliug  cold  aud  heat.  For  weep- 
ing  is  wont  to  be  excited  by  heat,  guashing  of  teeth  by  cold. 
Or  gnashing  of  teeth  betrays  the  feeHug  of  indignation,  that 
he  who  repents  too  late,  is  too  iate  angry  with  himself. 
Gloss.  Or  the  teeth  will  guash  which  here  delighted  in 
eating,  the  eyes  will  weep  which  here  wandered  with  desire. 
By  each  He  represeuts  the  real  resurrection  of  the  wicked. 
Theophyl,  This  also  refers  to  the  IsraeUtes  with  whora  He 
was  speaking,  who  receive  from  this  their  severest  blow, 
that  the  Gentiles  have  rest  with  the  fathers,  while  thev 
themselves  are  shut  out.  Heiice  He  adds,  When  you  shall 
see  Abraham,  Isaac,  and  Jacob,  in  the  Mngdom  of  God,  ^c. 
EusEB.  For  the  Fathers  above  mentioned,  before  the  times 
of  the  Law,  forsaking  the  sins  of  many  gods  to  follow  the 
Gospel  way,  received  the  knowledge  of  the  most  high  God  ; 
to  whom  many  of  the  Gentiles  were  conformed  througb  a 
similar  manner  of  life,  but  their  chiklren  suffered  estrange- 
ment  frora  the  Gospel  rules ;  and  herein  it  foUows,  And 
behold  they  are  last  which  shall  be  first,  and  they  are  first 
which  shall  be  last.  Cyrtl.  For  to  the  Jews  who  held  the 
first  place  have  the  Gentiles  been  preferred. 

Theophyl.  But  we  as  it  seems  are  the  first  who  have 
received  from  our  very  cradles  the  rudimeuts  of  Christiau 
teachiug,  and  perhaps  shall  be  last  in  respect  of  the  heatheus 
who  have  believed  at  the  end  of  life.  Bede.  Many  also  at 
first  burning  with  zeal,  afterwards  grow  cold ;  many  at  first 
cold,  on  a  sudden  become  warm ;  many  despised  in  this 
world,  will  be  glorified  in  the  workl  to  come ;  others  re- 
nowned  among  men,  will  in  the  eud  be  condemned. 


31.  The  same  day  there  came  eertain  of  the  Phari- 
sees,  saying  unto  Him,  Get  Thee  out,  and  depart 
hence  :  for  Herod  will  kill  Thee. 

32.  And  He  said  unto  them,  Go  ye,  and  tell  that 
fox,  Behold,  I  cast  out  devils,  and  I  do  cures  to  day 


493  OOSPET.    ACCORDTNG    TO  CHAP.  MTf. 

and  to   morrow,  aiid   thc  tliird   day  I   sliall   be  per- 
fected. 

33.  Nevertheless  I  must  walk  to  day,  and  to  mor- 
row,  and  the  day  following :  for  it  cannot  be  that 
a  prophet  perish  out  of  Jerusalem. 

34.  O  Jerusalem,  Jerusalem,  which  killest  the 
prophets,  and  stonest  them  that  are  sent  unto  thee ; 
how  often  would  I  have  gathered  thy  children  to- 
gether,  as  a  hen  doth  gatlier  her  brood  under  her 
wings,  and  ye  would  not ! 

35.  Behold,  your  house  is  left  unto  you  desolate : 
and  verily  I  say  unto  you,  Ye  shall  not  see  Me,  until 
the  time  come  when  ye  shall  say,  Blesscd  is  he  that 
cometh  in  the  name  of  the  Lord. 

Cyril.  The  preceding  words  of  our  Lord  roused  the  Phari- 
sees  to  auger.  For  they  perceived  that  the  people  were  now 
smitten  in  their  hearts,  and  eagerly  receivuig  His  faith.  For 
fear  then  of  losing  their  office  as  rulers  of  the  people,  and 
lacking  their  gains,  with  pretended  love  for  Him,  they  per- 
suade  Hira  to  depart  from  hence,  as  it  is  said,  The  same  day 
there  came  certain  of  the  Pharisees,  saying  unto  Him,  Get  Thee 
out  and  depart  hence,  for  Herod  will  kill  Thee :  but  Christ, 
who  searcheth  the  heart  and  the  reins,  answers  them  meekly 
and  under  figure.  Hence  it  follows,  And  He  said  unto  them, 
Go  ye  and  tell  that  fox.  Bede.  Because  of  his  wiles  and 
stratagems  He  calls  Herod  a  fox,  which  is  an  animal  full  of 
craft,  conceahng  itself  in  a  ditch  because  of  snares,  having  a 
noisome  smell,  never  walking  in  straight  paths,  all  which 
things  belong  to  heretics,  of  whora  Herod  is  a  type,  who 
endeavours  to  destroy  Christ  (that  is,  the  humihty  of  the 
Christian  faith)  in  the  hearts  of  believers. 

Cyril.  Or  else  tlie  discourse  seems  to  change  here,  and 
not  to  refer  so  much  to  the  character  of  Herod  as  soraethiuk, 
as  to  the  hes  of  the  Pharisees.  For  He  alraost  represents 
the  Pharisees  theraselves  to  be  stauding  near,  when  He  said, 
Go  tell  this  fox,  as  it  is  in  the  Greek.  Therefore  He  cora- 
manded  them  to  say  that  which  might  rouse  the  multitude  of 


VER.  31 — 35.  ST.  LUKE.  497 

Pharisees.  Behold,  said  He,  I  cast  out  devils,  and  I  do  cures 
to  day  and  to  morrow,  and  on  the  third  daij  I  shall  be  per- 
fected.  Ile  promises  to  do  what  was  displeasing  to  the  Jews, 
uamely,  to  command  the  evil  spirits,  aud  deliver  the  sick 
from  disease,  until  in  His  own  person  Ile  should  undergo 
the  sufiering  of  the  cross.  But  because  the  Pharisecs  thought 
that  Ile  who  was  the  Lord  of  hosts,  feared  the  hand  of  Herod, 
Ile  refutes  this,  saying,  Nevertheless  I  must  ivalk  to  day  and 
to  morrow,  and  the  day  following.  Wlien  He  says  must, 
He  by  no  means  implies  a  necessity  imposed  upon  Him,  but 
rather  that  He  walked  where  He  liked  according  to  the 
inclination  of  His  will,  until  Ile  should  come  to  the  end  of 
the  dreadful  cross,  the  time  of  which  Christ  shews  to  be 
now  drawing  near,  when  He  says,  To  day  and  to  morrow. 
Theophyl.  As  if  He  says,  AVhat  think  ye  of  My  death? 
Behold,  a  little  while,  and  it  will  come  to  pass.  But  by  the 
words,  To  day  and  to  morrow,  are  signified  many  days ; 
as  we  also  are  wont  to  say  iu  common  conversation,  "  To 
day  and  to  morrow  such  a  thing  takes  place,"  not  that  it 
happens  in  that  interval  of  time.  And  to  explain  more 
clearly  the  words  of  the  Gospel,  you  must  not  understand 
them  to  be,  /  must  walk  to  day  and  to  morrow,  but  place  a 
stop  after  to  day  and  to  morrow,  theu  add,  and  walk  on 
the  day  following,  as  frequeutly  in  reckoning  we  are  accus- 
tomed  to  say,  "  The  Lord's  day  and  the  day  after,  and  on  the 
third  I  will  go  out,^'  as  if  by  reckoning  two,  to  denote  the 
third.  So  also  our  Lord  speaks  as  if  calculating,  I  must 
do  so  to-day,  and  so  to-morrow,  and  theu  afterward  on  the 
third  day  I  must  go  to  Jerusalem. 

AuG.  Or  these  thiugs  are  understood  to  have  been  spoken  Aug.  con. 
mystically  by  Him,  so  as  to  refer  to  His  body,  which  is  the  ^^  'g"'' 
Church.     For  devils  are  cast  out  when  the  Gentiles  having  c.  19. 
forsaken  their  superstition,  believe  in  Him.     And  cures  are 
perfected   when  according  to   His   commands,  after  having 
renounced  the   devil  and  this  world  until  the  end   of  the 
resurrection,  (by  which  as  it  were  the  third  day  will  be  cora- 
pleted;)  the  Church  shall  be  perfected  in   angelical  fulness 
by  the  immortality  also  of  the  body. 

Theophyl.    But    because    they    said    unto    Him,    Depart 
from  hence,for  Herod  seeks  to  kill  Thee,  speaking  in  Galilee 

VOL.  III  2   K 


408  GOSPEL    ACCOKUING    TO  CHAP.  XllT. 

where  Ilerod  rcigned,  Ile  sliews  tliat  not  in  Galilcc,  but  iii 
.Terusalcm  it  had  been  fore-ordained  that  Ile  should  suflPer. 
Ilence  it  follows,  For  it  cannot  be  that  a  prophet  ^jerish  out 
of  Jerusalem.  When  thou  hearcst,  It  cannot  be  (or  it  is 
not  fitting),  that  a  prophet  should  perish  out  of  Jerusalem, 
think  not  that  any  violent  constraint  was  imposed  upon  the 
Jews,  but  He  says  this  seasonably  with  reference  to  their 
eagcr  desire  after  blood ;  just  as  if  any  one  seeing  a  most 
savage  robber,  should  say,  the  road  on  which  this  robber 
lurks  cannot  be  without  bloodshed  to  travellers.  So  also 
no  wliere  else  but  in  the  abode  of  robbers  must  the  Lord 
of  the  prophets  perish.  For  accustomed  to  the  blood  of  His 
prophets,  they  will  also  kill  the  Lord ;  as  it  follows,  0  Jeru- 
salem,  Jerusalem,  which  killest  the  prophets. 

Bede.  In  calling  upon  Jerusalem,   He  addresses  not  the 
stones  and  buiklings  of  the  city,  but  the  dwellcrs  therein, 

Chrys.       and  He  weeps  over  it  with  the  affection  of  a  father.     Chrys. 

in  Matt. "  ^^^  *^^  twicc  repeated  word  betokens  compassion  or  very 
great  love.  For  the  Lord  speaks,  if  we  may  say  it,  as 
a  lover  would  to   his  mistress  who  despised  him,  and  was 

Severus.  thcrefore  about  to  be  punished.  Greek  Ex.  But  the  repe- 
tition  of  the  name  also  shews  the  rebuke  to  be  severe.  For 
she  who  knew  God,  how  does  she  persecute  God's  ministers  ? 
Cyril.  Now  that  they  were  unmindful  of  the  Divine  bless- 
ings  He  proves  as  follows,  IIow  often  would  I  have  gathered 
thy  children  together  as  a  hen  doth  gather  her  brood  under 
her  ivings,  and  ye  would  not.  He  led  them  by  the  hand  of 
Moses  full  of  all  wisdom,  He  warns  them  by  His  prophets, 
He  wished  to  have  them  under  His  wings,  (i.e.  under  the 
shelter  of  His  power,)  but  they  deprived  themselves  of  these 

Aug.  En-  choice  blessings,  through  their  ingratitude.  Aug.  As  many 
■  as  I  gathered  together,  it  was  done  by  my  all-prevaiUng  will, 
yet  thy  unwillingness,  for  thou  wert  ever  ungrateful.  Bede. 
Now  He  who  aptly  had  called  Ilerod  a  fox,  who  was  plotting 
Ilis  death,  compares  Himself  to  a  bird,  for  foxes  are  ever 
lying  in  wait  for  birds. 

Basil.iti         Basil.   Hc  compared  also  the  sons  of  Jerusalem  to  birds  iii 

Esaiani      ^j^g  jjgf  ^^  •£  j^g  %dxA  Birds  who  are  used  to  flv  in  the  air  are 

c.  16.  '  ' 

j.soi.  caught  by  the  treacherous  devices  of  the  catchers,  but  thou 
shalt  be  as  a  ohicken  in  want  of  another's  protection ;  when 


VER.  31 — 35.  ST.  LUKE.  499 

thy  mother  then  has  fled  awa}',  thou  art  taken  from  tliy  nest 
as  too  weak  to  dcfend  thyself,  too  feeble  to  fly ;  as  it  follows, 
Behold,  your  house  is  left  unto  you  desolate.     Bede.  The  city 
itself  which  He  had  called  the  nest,  He  uow  calls  the  house 
of  the  Jews;    for  when   our  Lord   was   slain,  the  Romans 
came,  aiid  plundering  it  as  a  descrted  nest,  took  away  both 
their  place,  nation,  and  kingdom.    Theophyl.  Or  your  house, 
(that  is,  temple,)  as  if  He  says,  As  long  as  tliere  was  virtue 
in  you,  it  was  My  temple,  but  after  that  you  made  it  a  den 
of  thieves,  it  was  no  more  My  house  but  yours.   Or  by  house 
He  meant  the  whole  Jewish  nation,  according  to  the  Psalm, 
0  house  of  Jacob,  bless  ye  the  Lord,  by  which  He   shews  Psalm 
that  it  was  He  Himself  who  governed  them,  and  took  them       '     ' 
out  of  the  hand  of  their  enemies.     It  follows,  And  verily  I 
say  unto  you,  ^-c.     Aug.  There  seems  nothing  opposed  to  Aug.  de 
St.  Luke's    narrative,    in    what    the    multitudes    said   when  iji,.  2. 
our  Lord  came  to  Jerusalem,  Blessed  is  He  who  cometh  in  ^-  '^^. 
the  name  of  the  Lord,  for  He  had  not  as  yet  come  thither,  21^9. 
nor  had  this  yet  been  spoken.     Cyril.  For  our  Lord  had 
departed  from  Jerusalem,  as  it  were  abandoning  those  who 
were  unworthy   of  His  presence,   and   afterwards   returned 
to  Jerusalem,  having  performed  many  miracles,  when  that 
crowd   raeets   Him,    saying,    Osanna   to    the  Son   0/  David, 
blessed  is  He  that  cometh  in  the  name  of  the  Lord.     Aug.  Aug.  de 
But  as  Luke  does  not  say  to  what  place  our  Lord  went  frora  ubisup^ 
thence,  so  that  He  should  not   come  except  at  that  time, 
(for  when  this  was  spoken  He  was  journeying  onward  until 
He  should  come  to  Jerusalem,)  He  means  therefore  to  refer 
to  that  coming  of  His,  when  He   should  appear  in   glory. 
Theophyl.  Eor  then  also  will  they  unwillingly  confess  Him  to 
be  their  Lord  and  Saviour,  when  there  shall  be  no  departure 
hence.     But  in  saying,   Ye  shall  not  see  Me  until  He  shall 
come,  ^c,  does  not  signify  that  present  hour,  but  the  time 
of  His  cross ;  as  if  He  says,   When  ye  have  crucified  Me, 
ye  shall  no  more  see  Me  until  I  come  again.     Aug.  Luke  Aug. 
must  be  understood  theu  as  wishiug  to  anticipate  here,  be-  "  '  ^"^' 
fore    his   narrative   brought   our  Lord  to  Jerusalera,   or  to 
make  Him  when  approaching  the  same  city,  give  an  answer 
to   those  who   told  Him   to  beware   of  Herod,  hke  to  that 

2  k2 


500  GOSPEL    ACCORDING    TO    ST.  IXKE.  CHAP.  XIU. 

whicli  Mattliew  says  Ile  gave  vvlien  Ile  had  already  reached 
Jerusalein.  Bede.  Ye  shall  not  see,  that  is,  unless  ye 
have  worked  rcpeiitance,  and  confessed  Me  to  be  the  Sou 
of  tlie  Father  Ahiiighty,  ye  shall  uot  see  My  face  at  the 
secoud  comiug. 


CHAP.    XIV. 

1.  And  it  came  to  pass,  as  He  went  into  the  house 
of  one  of  tbe  cliief  Pharisees  to  eat  bread  on  the 
sabbath  day,  that  they  watched  Plim. 

2.  And,  behold,  there  was  a  certain  man  before 
Him  which  had  the  dropsy. 

3.  And  Jesus  answering  spake  unto  the  Lawyers 
and  Pharisees,  saying,  Is  it  lawful  to  heal  on  the 
sabbath  day  ? 

4.  And  they  held  their  peace.  And  He  took  him, 
and  healed  him,  and  let  him  go ; 

5.  And  answered  them,  saying,  Which  of  you  shall 
have  an  ass  or  an  ox  fallen  into  a  pit,  and  will  not 
straightway  pull  him  out  on  the  sabbath  day  ? 

6.  And  they  could  not  answer  Him  again  to  these 
things. 

Cyril.  Although  our  Lord  knew  the  malice  of  the  Pha- 
risees,  yet  He  became  their  guest,  that  He  might  benefit  by 
His  words  and  miracles  those  who  were  present.  Whence  it 
follows,  And  it  came  to  pass,  as  He  ivent  into  the  house  of 
one  of  the  chief  Pharisees  to  eat  bread  on  the  sabbath  day^ 
that  thexj  ivatched  Him ;  to  see  whetlier  IJe  would  despise 
the  observance  of  the  law,  or  do  any  thing  that  was  forbidden 
on  the  sabbath  day.  When  then  the  man  with  tlie  dropsy 
came  into  the  midst  of  them,  Ile  rebukes  by  a  question  the 
insolence  of  the  Pharisees,  who  wished  to  detect  Him;  as  it 
is  said,  And,  behold,  there  ivas  a  certain  man  before  Him 
which  had  the  dropsy.     And  Jesus  ansivering,  ^c. 


50:2  GOSPEL    ACCORDING     lO  CHAl'.  XIV. 

Bede.  "Wlicn  it  is  said  that  Jesus  answered,  therc  is  a 
rcfcrence  to  the  words  which  went  before,  And  they  watched 
Hhn.  For  the  Lord  knew  the  thoughts  of  men.  Theopiiyl. 
Biit  by  His  question  He  exposes  their  folly.  For  while  God 
Gen.  2,  1.  blcssed  the  sabbath,  they  forbade  to  do  good  on  the  sabbath ; 
but  thc  day  which  docs  not  admit  the  works  of  the  good  is 
accursed. 

Bede.  But  they  who  were  asked,  are  rightly  silent,  for 
they  perceived  that  whatever  they  said,  would  be  against 
themselves.  For  if  it  is  lawful  to  heal  on  the  sabbath  day, 
why  did  they  watch  the  Saviour  whether  He  would  heal? 
If  it  is  not  lawful,  why  do  they  take  care  of  their  cattle  on 
the  sabbath?     Hence  it  follows,  But  they  held  their  peace. 

Cyril.  Disregarding  then  the  snares  of  the  Jews,  He  cures 
the  dropsical,  who  from  fear  of  the  Pharisees  did  not  ask  to 
be  healed  on  account  of  the  sabbath,  but  only  stood  up,  that 
when  Jesus  beheld  him,  He  might  have  compassion  on  him 
and  hcal  him.  And  the  Lord  knowing  this,  asked  not  whe- 
thcr  he  wished  to  be  made  whole,  but  forthwith  healed  him. 
Whence  it  follows ;  And  He  took  him,  and  healed  hiin,  and 
let  him  go.  Wherein  our  Lord  took  no  thought  not  to  offend 
the  Pharisees,  but  only  that  He  might  benefit  him  who 
iieeded  healing.  For  it  becomes  us,  when  a  great  good  is 
the  result,  not  to  care  if  fools  take  offence.  Cyril.  But 
seeing  the  Pharisees  awkwardly  silent,  Christ  baffles  their 
determincd  impudence  by  some  important  considcrations. 
As  it  follows ;  And  He  answered  and  said  unto  them,  Which 
of  you  shall  have  an  ass  or  an  ox  fallen  into  a  pit,  and  ivitl 
not  straightivay  pull  him.  out  on  the  sabbath  day  ?  Theophyl. 
As  though  He  said,  If  the  law  forbids  to  have  mercy  on  the 
sabbath  day,  have  no  care  of  thy  son  when  in  danger  on  the 
sabbath  day.  But  why  speak  I  of  a  son,  when  thou  dost  uot 
even  neglect  an  ox  if  thou  seest  it  in  danger? 

Bede.  By  these   words   He  so  refutes  His  watchers,  the 

Pharisees,  as  to  condemn  them  also  of  covetousness,  who  in 

the  deliverance  of  animals  consult  their  own  desire  of  wealth. 

How  much  more  then  ought  Christ  to  deliver  a  man,  who  is 

Au^.  de     much  better  than  cattle  !    Aug.  Now  He  has  aptly  corapared 

Evan^lib  ^^^^  dropsical  man  to  an  aniraal  wliich  has  fallen  into  a  ditch, 

2.  cap.  29.  (for  he  is  troubled  by  water,)  as  He  compared  that  woman. 


VER.   7 — 10.  ST.  LUKE.  503 

whom  He  spoke  of  as  bound,  and  whom  He  Himself  loosed, 
to  a  beast  whicli  is  let  loose  to  be  led  to  water.  Bede.  By 
a  suitable  exaraple  then  He  settles  the  question,  shewing  that 
they  violate  the  sabbath  by  a  work  of  covetousuess,  who  con- 
tend  that  He  does  so  by  a  work  of  charity.  Hence  it  follows, 
And  they  could  not  answer  Him  again  to  these  things.  Mys- 
tically,  the  dropsical  man  is  compared  to  him  who  is  weighed 
down  by  an  overflowingstream  of  carnal  pleasures.  For  the 
disease  of  dropsy  derives  the  name  from  a  watery  humour. 
AuG.  Or  we  rightly  compare  the  dropsical  man  to  a  covetous  Aug. 
rich  man.  For  as  the  former,  the  more  he  increases  in  un-  "  ^^"^' 
natural  moisture  the  greater  his  thirst;  so  also  the  other, 
the  more  abundant  his  riches,  which  he  does  not  employ 
well,  the  more  ardently  he  desires  them. 

Greg.  Rightly  then  is  the  dropsical  man  healed  in  the  Greg.  14. 
Pharisees'  presence,  for  by  the  bodily  infirmity  of  the  one,  ""^"  ^'  ' 
is  expressed  the  mental  disease  of  the  other.  Bede,  In  this 
example  also  He  well  refers  to  the  ox  and  the  ass ;  so  as  to 
represent  either  the  wise  and  the  foolish,  or  both  nations ; 
that  is,  the  Jew  oppressed  by  the  burden  of  the  law,  the 
Gentile  not  subject  to  reason.  For  the  Lord  rescues  from 
the  pit  of  concupiscence  all  who  are  sunk  therein. 


7.  And  He  put  forth  a  parable  to  those  which  were 
bidden,  when  He  marked  how  they  chose  out  the 
chief  rooms  ;  saying  unto  them, 

8.  When  thou  art  bidden  of  any  man  to  a  wedding, 
sit  not  down  in  tlie  higiiest  room  ;  lest  a  niore  honour- 
able  man  than  tliou  be  bidden  of  liim  ; 

9.  And  he  that  bade  tliee  and  him  come  and  say 
to  thee,  Give  this  man  place ;  and  thou  begin  with 
shame  to  take  the  lowest  room. 

10.  But  when  thou  art  bidden,  go  and  sit  down  in 
the  lowest  room ;  tbat  when  he  that  bade  thee  coraeth, 
he  may  say  unto  thee,  Friend,  go  up  higher :  then 
shalt  thou  have  worship  in  the  presence  of  them  that 
sit  at  meat  with  thee. 


0 


OJj  GOSPEL   ACCOllDING   TO  CHAr.  XIV. 


1 1 .  Yov  wliosoever  cxalteth  himsclf  shall  he  abased  ; 
and  he  that  hamblcth  himself  shall  be  exalted. 

Ambrose.  First  tlie  rlropsical  man  is  cured,  in  whom  the 
ahundant  discliarges  of  the  flesh  crushed  down  the  powers  of 
the  souh  quenched  the  ardour  of  tlie  Spirit.  Next,  humility 
is  taught,  when  at  the  nuptial  feast  the  desire  of  the  highest 
placc  is  forbidden.  As  it  is  said,  And  He  spake,  Sit  not  doivn 
in  the  highest  room.  Cyril.  For  to  rush  forward  hastily  to 
honours  which  are  not  fitting  for  us,  indicates  rashness,  and 
casts  a  shir  upon  our  actions.  Hence  it  follows,  Lest  a  more 
Chrys.  honourable  man  than  thou  be  bivited,  ^c.  Chrys.  And  so  the 
seeker  of  honour  obtained  not  that  which  he  coveted,  but 
sufFered  a  defeat,  and  busying  himself  how  he  might  be 
loaded  with  honours,  is  treated  with  dishonour.  And  be- 
cause  nothing  is  of  so  much  worth  as  modesty,  He  leads 
His  hearer  to  the  opposite  of  this  seeking;  not  only  for- 
bidding  him  to  seek  the  highest  place,  but  bidding  hira 
search  for  the  lowest.  As  it  follows;  But  when  thou  art 
bidden,  go  and  sit  down  in  the  lowest  room.  Cvril.  For  if 
a  man  wishes  not  to  be  set  before  others,  he  obtaius  this 
honour  according  to  the  divine  word.  As  it  follows ;  That 
lohen  he  that  bade  thee  cometh,  he  may  say  unto  thee,  Friend, 
go  up  higher.  In  these  words  He  does  not  harshly  chide, 
but  gently  admonishes ;  for  a  word  of  advice  is  enough  for 
the  wise.  And  thus  for  their  humiHty  men  are  crowned 
with  honours ;  as  it  follows,  Then  shalt  thou  have  worship. 
Basil.  in  Basil.  To  take  then  the  lowest  place  at  a  feast,  according 
r/ inter  *°  ^*^^  Lord's  command,  is  becoming  to  every  man,  but  again 
12.  to  rush   contentiously  after  this  is  to  be   condemned  as  a 

breach  of  order  and  cause  of  tumult ;  and  a  strife  raised  about 
it,  will  place  you  on  a  level  with  those  who  dispute  concern- 
ing  the  highest  place.  Wherefore,  as  our  Lord  here  says, 
it  becomes  hira  who  makes  the  feast  to  arrange  the  order 
of  sitting  down.  Thus  in  patience  and  love  shoukl  we 
mutually  bear  ourselves,  following  all  things  decently  ac- 
cording  to  order,  not  for  external  appearance  or  pubhc  dis. 
play;  nor  should  we  seem  to  study  or  affect  huraihty  by 
violeut  contradiction,  but  rather  gaiu  it  by  condescension  or 


VER.  7— 11.  ST.  LUKE.  505 

by  patience.  For  resistance  or  opposition  is  a  far  stronger 
token  of  pride  than  takiug  the  first  seat  at  meat,  when  we 
obtain  it  bv  authoritv. 

Theophyl.  Now  let  no  one  deem  the  above  precepts  of 
Christ  to  be  triflino;,  and  unworthv  of  the  sublimitv  and 
grandeur  of  the  Word  of  God.  For  you  would  not  call  him 
a  merciful  physician  who  professed  to  heal  the  gout  but  re- 
fused  to  cure  a  scar  on  the  finger  or  a  tooth-ache.  Besides, 
how  can  that  passion  of  vainglory  appear  slight,  which  moved 
cr  agitated  those  who  sought  the  first  seats  ?  It  became  then 
the  Master  of  humility  to  cut  off  every  branch  of  the  bad  root. 
But  observe  this  also,  that  when  the  supper  was  ready,  and 
the  wretched  guests  were  contending  for  precedency  before 
the  eyes  of  the  Saviour,  there  was  a  fit  occasion  for  advice. 
Cyril.  Having  shewn  therefore  from  so  slight  an  example 
the  degradation  of  the  ambitious  and  tlie  exaltation  of  the 
hurableminded,  He  adds  a  great  thing  to  a  little,  pronouncing 
a  general  sentence,  as  it  foUows,  For  every  one  ivho  exalts 
himself  shall  be  abased,  and  he  that  humbleth  himself  shall 
he  exalted.  This  is  spoken  according  to  the  divine  judg-  ' 
ment,  not  after  human  experience,  in  which  they  who 
desire  after  glory  obtain  it,  while  others  who  humble  them- 
selves  remain  inglorious. 

Theophyl.  Moreover,  he  is  not  to  be  respected  in  the 
end,  nor  by  all  men,  wlio  thrusts  himself  into  honours;  but 
while  by  some  he  is  honoured,  by  others  he  is  disparaged, 
and  sometimes  even  bv  the  verv  meii  who  outwardlv  honour 
him.  Bede.  But  as  the  Evangelist  calls  tliis  admonition 
a  parable,  we  must  briefly  examine  what  is  its  mystical  mean- 
ing.  Whosoever  being  bidden  has  come  to  the  marriage 
feast  of  Christ's  Churcli,  being  united  to  the  members  of  the 
Church  by  faith,  let  him  not  exalt  himself  as  higher  tlian 
others  by  boasting  of  his  merits.  For  he  will  have  to  give 
place  to  one  more  honourable  who  is  bidden  afterwards,  see- 
ing  that  he  is  overtaken  by  the  activity  of  those  who  followed 
him,  and  with  shame  he  occupies  the  lowest  place,  now  that 
knowing  better  things  of  the  others  he  brings  low  whatever 
high  thoughts  he  once  had  of  his  own  works.  But  a  man 
sits  in  the  lowest  place  according  to  that  verse,  The  greater  Eccles 
thou  art,  humble  thyself  in  all  things.     But  the  Lord  when  ^'  *^- 


508  aOSPEL    ACCOKDING    TO  CIIAP.   XIV. 

IIc  cometh,  whomsoever  He  shall  find  humble,  blessiiig  him 
with  the  name  of  friencl,  He  will  command  him  to  go  up 
higher.  For  whocver  humblcth  himsclf  as  a  little  child,  he 
is  the  greatest  in  the  kingdom  of  lieaven.  But  it  is  well  said, 
Tlien  shalt  thou  have  glory,  that  thou  mayest  not  begin  to 
seek  now  what  is  kept  for  thee  in  the  end.  It  may  also  be 
undcrstood,  even  in  this  life,  for  daily  does  God  come  to  His 
marriage  feast,  despising  the  proud ;  and  often  giving  to  the 
humble  such  great  gifts  of  His  Spirit,  that  tlie  assembly 
of  those  who  sit  at  meat,  i.  e.  the  faithful,  glorify  them  in 
wonder.  But  in  the  general  conclusion  which  is  added,  it  is 
plainly  declared  that  the  preceding  discourse  of  our  Lord 
must  be  understood  typically.  For  not  every  one  who  exalts 
hiraself  before  men  is  abased  ;  nor  is  he  who  humbleth  him- 
self  in  their  sight,  exaltcd  by  thera.  But  whoever  exalteth 
himself  because  of  his  merits,  the  Lord  shall  bring  low,  and 
hira  who  humbleth  himself  on  account  of  his  mercies,  shall 
Ile  exalt. 


12.  Then  said  He  also  to  him  tbat  bade  Him,  When 
tbou  makest  a  dinner  or  a  supper,  call  not  thy  friends, 
nor  tby  bretbren,  neitber  tby  kinsmen,  nor  tby  rich 
neigbbours ;  lest  tbey  also  bid  tbee  again,  and  a  re- 
compence  be  made  tbee. 

13.  But  wben  tbou  makest  a  feast,  call  tbe  poor, 
tbe  maimed,  the  lame,  the  blind  : 

14.  And  tbou  sbalt  be  blessed  ;  for  tbey  cannot  re- 
compense  tbee  :  for  tbou  sbalt  be  recompensed  at  tbe 
resurrection  of  tbe  just. 

Theophyl.    The  supper  being  composed  of  two  parties, 

the  invited  and  the  inviter,  and  having  already  exhorted  the 

invited  to  humility,  He  next  rewards  by  His  advice  the  in- 

viter,  guarding  him  against  making  a  feast  to  gain  the  favour 

of  men.      Hence  it  is  said,   Then  said  He  also  to  him  that 

bade  Him,  When  thou  makest  a  dinner  or  a  supper,  call  not 

Chrys.       thyfriends. 

Hom.  1,         Chrys.  Manv  are  the  sources  from  which  friendships  are 
3.  in  ep.  '  ^ 

Col. 


VER,  12 — 11.  ST.  LUKE.  507 

raade.  Leaviug  out  all  unlawful  ones,  we  shall  speak  only  of 
those  which  are  natural  and  moral ;  the  natural  are,  for  in- 
stance,  between  father  and  son,  brother  and  brother,  and 
such  like ;  which  He  meant,  saying,  J^or  ttuj  brethren,  nor 
thy  kvnsmen;  the  moral,  when  a  man  has  become  your  guest 
or  neighbour;  and  with  reference  to  these  He  says,  nor  thy 
neighbours. 

Bede.  Brothers  then,  and  friends,  and  the  rich,  are  not 
forbidden,  as  though  it  were  a  crime  to  entertain  one  another, 
but  this,  like  all  the  other  necessary  intercourse  among  raen, 
is  shewn  to  fail  in  raeriting  the  reward  of  everlasting  life;  as 
it  follows,  Lest  perchance  they  also  bid  thee  ayain,  and  a  re- 
compence  be  made  thee.  He  says  not,  "  aud  sin  be  committed 
against  thee."  And  the  like  to  this  He  speaks  in  another 
place,  And  if  ye  do  good  to  those  who  do  good  to  you,  what  Luke6,33. 
thank  have  ye?  There  are  however  certain  mutual  feastings 
of  brothers  and  neighbours,  which  not  only  incur  a  retribu- 
tion  in  this  life,  but  also  condemnation  hereafter.  And  these 
are  celebrated  by  the  general  gathering  together  of  all,  or  the 
hospitality  in  turn  of  each  one  of  the  corapany ;  and  they  raeet 
together  that  they  raay  perpetrate  foul  deeds,  and  through 
excess  of  wine  be  provoked  to  all  kinds  of  lustful  pleasure. 
Chrys.  Let  us  not  then  bestow  kindness  on  others  under  the 
hope  of  return.  For  this  is  a  cold  motive,  and  hence  it  is  that 
such  a  friendship  soon  vanishes.  But  if  you  invite  the  poor, 
God,  who  never  forgets,  will  be  your  debtor,  as  it  follows,  But 
ivhen  ye  make  afeast,  call  the  poor,  the  maimed,  the  lame,  and 
the  blind.  Chrys.  For  the  humbler  our  brother  is,  so  much  Chrys. 
the  more  does  Christ  come  through  him  and  visit  us.    For  he  ]^,°'"'  .  . 

^  45.inAct. 

who  entertains  a  great  man  does  it  often  from  vainglory.  And 
elsewhere,  But  very  often  interest  is  his  object,  that  through 
such  a  one  he  may  gain  promotion.  I  could  indeed  mention 
many  who  for  this  pay  court  to  the  most  distinguished  of  the 
nobles,  that  through  their  assistance  they  may  obtain  the 
greater  favour  from  the  prince.  Let  us  not  then  ask  those 
who  can  recompense  us,  as  it  follows,  And  thou  shalt  be 
blessed,  for  they  cannot  recompense  thee.  And  let  us  not  be 
troubled  when  we  receive  no  return  of  a  kindness,  but  when 
we  do;  for  if  we  have  received  it  we  shall  receive  nothing 
raore,  but  if  man  does  not  repay  us,  God  will.     As  it  follows, 


nOS  COSPEL    ACCOUDING    TO  CTIAP.  XTV 

Fur  thou  shaU  he  recompensed  ut  the  resurrection  of  the  Just. 
liEDE.  And  thouffli  all  risc  aj^ain,  yet  it  is  called  the  re- 
suri-ection  of  the  just,  because  in  the  resurrection  they  doubt 
not  that  they  are  blessed.  Whoever  theo  bids  the  poor  to 
liis  feast  shall  receive  a  rcward  hereafter.  But  he  who  in- 
vitcs  his  friends,  brothers,  and  the  rich,  has  received  his 
reward.  But  if  he  does  this  for  God's  sake  after  the  example 
of  the  sons  of  Job,  God,  who  Himself  coramanded  all  the 
duties  of  brotherly  love,  will  reward  him.  Chrys.  But  thou 
sayest,  the  poor  are  unclean  andfilthy.  Wash  him,  and  make 
him  to  sit  with  thee  at  table.  If  he  has  dirty  garments,  give 
him  clean  ones.  Christ  comes  to  thee  through  him,  and  dost 
thou  stand  trifling?  Greg.  Nyss.  Do  not  then  let  them  lie  as 
though  they  were  nothing  worth.  Reflect  who  they  are,  and 
thou  wilt  discover  their  preciousness.  They  have  put  on  the 
image  of  the  Saviour.  Heirs  of  future  blessings,  bearing  the 
keys  of  the  kingdom,  able  accusers  and  excusers,  not  speak- 
ing  themselves,  but  examined  by  the  judge. 
Chrys.  Chrys.  It  would  bccome  thee  then  to  receive  them  above 

in  the  best  chamber,  but  if  thou  shrinkest,  at  least  admit 
Christ  below,  where  are  the  menials  and  servants.  Let  the 
poor  man  be  at  least  thy  door-keeper.  For  where  there  is 
alms,  the  devil  durst  not  enter.  And  if  thou  sittest  not  down 
with  them,  at  any  rate  send  them  the  dishes  frora  thy  table. 
Origen.  But  niystically,  he  who  shuns  vain-glory  calls  to 
a  spiritual  banquet  the  poor,  that  is,  the  ignorant,  that  he 
may  enrich  thera  ;  the  weak,  that  is,  those  with  off^ended 
consciences,  that  he  may  heal  thera ;  the  lame,  that  is,  those 
who  have  wandered  frora  reason,  that  he  may  raake  their 
paths  straight ;  the  blind,  that  is,  those  who  discern  not  the 
truth,  that  they  may  behold  the  true  light.  But  it  is  said, 
TJiey  cannot  recompense  thee,  i.  e.  they  know  not  how  to  re- 
turn  an  answer. 

1  5.  And  when  one  of  tbem  that  sat  at  meat  with 
Him  heard  these  things,  he  said  unto  Him,  Blessed  is 
he  that  shall  eat  bread  in  the  kingdom  of  God. 

16.  Then  said  He  unto  him,  A  certain  man  made 
a  great  supper,  and  bade  many  : 


Hom.  45 
n  Act 


VER.  15 — 24.  ST.  LUKE.  509 

17.  And  sent  his  servant  at  supper  time  to  say  to 
them  that  were  bidden,  Come  ;  for  all  things  are  now 
ready. 

18.  And  they  all  with  one  consent  began  to  make 
excuse.  Tlie  first  said  unto  him,  I  have  bought  a 
piece  of  ground,  and  I  must  needs  go  and  see  it :  I 
pray  thee  have  me  excused. 

19.  And  another  said,  I  have  bought  five  yoke  of 
oxen,  and  I  go  to  prove  them  :  I  pray  thee  have  me 
excused. 

20.  And  another  said,  I  hav-e  married  a  wife,  and 
therefore  I  cannot  come. 

21.  So  that  servant  came,  and  shewed  his  lord 
these  things.  Then  the  master  of  the  house  being 
angry  said  to  his  servant,  Go  out  quickly  into  the 
streets  and  lanes  of  the  city,  and  bring  in  hither  the 
poor,  and  the  maimed,  and  the  halt,  and  the  blind. 

22.  And  the  servant  said,  Lord,  it  is  done  as  thou 
hast  commanded,  and  yet  there  is  room. 

23.  And  the  lord  said  unto  the  servant,  Go  out 
into  the  highwa)s  and  hedges,  and  compel  them  to 
come  in,  that  my  house  may  be  filled. 

24.  For  I  say  unto  you,  That  none  of  those  men 
which  were  bidden  shall  taste  of  my  supper, 

EusEB.  Our  Lord  had  just  before  taught  us  to  prepare  our 
feasts  for  those  who  cannot  repay,  seeing  that  we  shall  have 
our  revvard  at  the  resurrectiou  of  the  just.  Some  one  tlien, 
supposing  the  resurrection  of  the  just  to  be  one  and  the  same 
wiili  the  kingdom  of  God,  commends  the  above-mentioned 
recompense ;  for  it  follou  s,  When  one  of  theni  that  sat  at 
mtat  with  Hiin  heard  these  things,  he  said  unto  Him,  Blessed 
is  he  that  shall  eat  bread  in  the  kinydom  of  God.  Cyril. 
That  mau  was  carnal,  and  a  careless  hearer  of  the  things 
which  Christ  delivered,  for  lie  tliought  the  reward  of  the 
saiuts  was  to  be  bodil^-.  AuG.  Or  because  he  sighed  for  Aug. 
sumethiug   afar  oflP,  and   that   bread   which   he   desired  lay    '^"""     *" 


niO  OOSrEL    ACCORDING    TO  CHAr.  XTV. 

l)cforc  liini.     For  who  is  that  Bread  of  the  kingdom  of  God 
.'«1)11  6,      but  lie  wlio  says,  /  um  the  living  hread  wJtich  came  down 
from  heaven  ?     Opcn  not  thy  mouth,  but  thy  licart. 

Bede.  But  bccause  some  receive  tliis  bread  by  faith 
merely,  as  if  by  smelling,  but  its  sweetness  they  loathe  to 
really  touch  with  their  mouths,  our  Lord  by  the  following 
parable  coudemns  the  dulness  of  those  men  to  be  unworthy  of 
the  heavenly  banquet.  For  it  follows,  But  ITe  said  unto  him, 
A  certain  man  made  a  great  supper,  and  bade  many.  Cyril. 
This  man  rcpresents  God  the  Father  just  as  images  are  formed 
to  give  the  resemblance  of  power.  For  as  often  as  God 
wishes  to  declare  His  avenging  power,  He  is  called  by  the 
names  of  bear,  leopard,  lion,  and  others  of  the  same  kind ; 
but  when  He  wishes  to  express  mercy,  by  the  narae  of  man. 
The  Maker  of  all  things,  therefore,  and  Father  of  Glory, 
or  the  Lord,  prepared  the  great  supper  which  was  finished 
in  Christ. 

For  in  these  latter  times,  and  as  it  were  the  setting  of  our 
world,  the  Son  of  God  has  shone  upon  us,  and  enduring 
death  for  our  sakes^  has  given  us  His  own  body  to  eat.  Hence 
also  the  lamb  was  sacrificed  in  the  evening  according  to  the 
Mosaic  law.  Rightly  then  was  the  banquet  which  was  pre- 
Gieg.  pared  iii  Christ  called  a  supper.  Greg.  Or  He  made  a  great 
in°Evan  suppcr,  as  having  prepared  for  us  the  full  enjoyment  of  etcrnal 
sweetness.  He  bade  many,  but  few  came,  because  sometimes 
they  who  themselves  are  subject  to  Him  by  faith,  by  their 
lives  oppose  His  eternal  banquet.  And  this  is  generally  the 
difference  between  the  delights  of  the  body  and  the  soul, 
that  fleshly  delights  when  not  possessed  provoke  a  longing 
desire  for  them,  but  when  possessed  and  devoured,  the  eater 
soon  turns  from  satiety  to  loathing  ;  spiritual  delights,  on  the 
other  liand,  when  not  possessed  are  loathed,  when  possessed 
the  more  desired.  But  heavenly  mercy  recalls  those  despised 
(lelights  to  the  eyes  of  our  memory,  and  in  order  that  we 
should  drive  away  our  disgust,  bids  us  to  the  feast.  Hence 
it  follows,  A7id  He  sent  His  sei^vant,  ^c.  Cyril.  That  ser- 
vant  who  was  sent  is  Christ  Himself,  who  being  by  nature 
God  and  the  true  Son  of  God,  emptied  Himself,  and  took 
upon  Him  the  form  of  a  servant.  But  He  was  sent  at  supper 
time.    For  not  in  the  beginning  did  the  Word  take  upon  Hira 


VKR.    15 — 24.  ST.  LUKE.  511 

our  iiature,  but  iu  tlie  last  time ;  and  He  adds,  For  all  Ihinys 
are  ready.  For  the  Father  prepared  in  Christ  the  good 
tliings  bestowed  upon  the  world  through  Hira,  the  removal  of 
sins,  the  participation  of  the  Holy  Spirit,  the  glory  of  adop- 
tion.  To  these  Christ  bade  men  by  the  teaching  of  the  Gospel. 
AuG.  Or  else,  the  Man  is  the  Mediator  between  God  and  Ang. 
man,  Christ  Jesus ;  He  sent  that  they  who  were  bidden  might  "  "'^" 
come,  i.  e.  those  who  were  called  by  the  prophets  whom  He 
had  sent;  who  in  the  former  times  invited  to  the  supper 
of  Christ,  were  often  sent  to  the  people  of  Israel,  often  bade 
them  to  come  at  supper  time.  They  received  the  inviters,  re- 
fused  the  supper.  They  received  the°prophets  and  killed  Christ, 
and  thus  ignorantly  prepared  for  us  the  supper.  The  supper 
being  now  ready,  i.  e.  Christ  being  sacrificed,  the  Apostles 
were  sent  to  those,  to  whom  prophets  had  been  sent  before. 
Greg.  By  this  servant  then  who  is  sent  by  the  master  of  the 
family  to  bid  to  supper,  the  order  of  preachers  is  signified. 
But  it  is  often  the  case  that  a  powerful  person  has  a  despised 
servant,  and  when  his  Lord  orders  any  thing  through  him, 
the  servant  speaking  is  not  despised,  because  respect  for  the 
master  who  sends  him  is  still  kept  up  iu  the  heart.  Our 
Lord  then  offers  what  He  ought  to  be  asked  for,  not  ask  others 
to  receive.  He  wislies  to  give  what  could  scarcely  be  hoped 
for;  yet  all  begin  at  once  to  make  excuse,  for  it  follows, 
And  they  all  began  with  one  consent  to  make  excuse.  Be- 
hold  a  rich  man  invites,  and  the  poor  hasten  to  come.  \Ve  are 
invited  to  the  banquet  of  God,  and  we  make  excuse.  Aug.  Aug. 
Now  there  were  three  excuses,  of  which  it  is  added,  The  first  ^  '  ^"''* 
said  unto  him,  I  have  bought  a  piece  of  ground,  and  I  must 
needs  go  and  see  it.  The  bought  piece  of  ground  denotes 
government.  Therefore  pride  is  the  first  vice  reproved.  For 
the  first  man  wished  to  rule,  not  willing  to  have  a  mnster. 
Greg.  Or  by  the  piece  of  ground  is  meant  worldly  substance.  Greg. 
Therefore  he  goes  out  to  see  it  who  thinks  onlv  of  outward  "  '  ^"''' 
things  for  the  sake  of  his  living.  Ambrose.  Thus  it  is  that 
the  worn-out  soldier  is  appointed  to  serve  degraded  oflfices, 
as  he  who  intent  upon  things  below  buys  for  himself  earthly 
possessions,  cannot  enter  into  the  kingdom  of  heaven.  Our 
Lord  says,  Sell  all  that  thou  hast,  andfollow  Me. 

It   follows,  And  another  said,  I  have  bought  five  yoke  of 


512 


GOSrEL    ACCOllDING    TO  CHAP.  XIV, 


Se"m  J12  ^*^'^"'  and  I  (jo  to  prove  them.  Auo.  The  five  yoke  of  oxeu 
are  t.iken  to  be  the  five  seuses  of  the  flesh  ;  iu  the  eyes  sight, 
iu  tlie  cars  hearing,  in  the  nostrils  smelling,  iu  the  mouth 
taste,  iu  all  the  members  touch.  But  the  yoke  is  raore  easily 
apparent  in  the  three  first  senses ;  two  eyes,  two  ears,  two  nos- 
trils.  Here  are  three  yoke.  And  iu  the  mouth  is  the  sense  of 
taste  which  is  found  to  be  a  kind  of  double,  in  that  nothiuir  is 
seusible  to  the  taste,  which  is  not  touched  both  by  the  tongue 
and  palate.  The  pleasure  of  the  flesh  which  belongs  to  the 
touch  is  secretly  doubled.  It  is  both  outward  and  inward. 
13ut  tliey  are  called  yoke  of  oxen,  because  through  those 
senses  of  the  flesh  earthly  things  are  pursued.  For  the  oxeu 
till  the  ground,  but  men  at  a  distance  from  faith,  giveu  up  to 
earthly  things,  refuse  to  believe  iu  any  thing,  but  what  they 
arrive  at  by  means  of  the  five-fold  sense  of  the  body.  "I 
believe  nothing  but  what  I  see."  If  such  were  our  thoughts, 
we  should  be  hiudered  from  the  supper  by  those  five  yoke  of 
oxen.  But  that  you  may  understaud  that  it  is  not  the  de- 
light  of  the  five  senses  which  charms  and  conveys  pleasure, 
but  that  a  certaiu  curiosity  is  denoted,  he  says  not,  /  have 
houghi  five  xjoke  of  oxen,  and  go  to  feed  them,  but  go  io 
prove  them. 

Gieg.  in         Grlg.  By  the  bodily  senses  also  because  they  cannot  com- 

i^^Ev  ^'^'  V^^^^^^^  things  withiu,  but  take  cognizance  only  of  wbat  is 
without,  curiosity  is  rightly  represeuted,  which  while  it  seeks 
to  shake  off"  a  life  which  is  strange  to  it,  not  knowing  its  own 
secret  life,  dtsires  to  dwell  upon  things  without.  But  we 
must  observe,  that  the  one  who  for  his  farm,  and  the  other 
who  to  prove  his  five  yoke  of  oxen,  excuse  themselves  from 
the  Supper  of  their  Inviter,  mix  up  with  their  excuse  the 
words  of  humility.  For  when  they  say,  I  pray  thee,  and 
then  disdain  to  come,  the  word  souuds  of  humility,  but 
the  action  is  pride.     It  foliows,  And  ihis  said,  I  have  married 

Aug.  a  ivife,  and  therefore  I  cannot  come.  Auo.  That  is,  the  de. 
*"  '^'  hght  of  the  flesh  which  hinders  raany,  I  wish  it  were  outward 
and  not  inward.  For  he  who  said,  I  have  raarried  a  vvife, 
taking  pleasure  in  the  delights  of  the  flesh,  excuses  hiraself 
frora  the  supper ;  let  such  a  one  take  heed  lest  he  die  frora 
inward  hunger. 

Basil.   But   he   says,   /  cannot   come,    because   that    the 


VER.  15 24.  ST.   LUKE.  513 

luiraan  mincl  when  it  is  degenerating  to  worldly  pleasures, 
is  feeble  in  attending  to  the  things  of  God.      Greg.    But  Greg. 
although  marriage  is  good,  and  appointed  by  Divine  Provi-  ^°'""^- 
dence  for  the  propagation  of  children,  some  seek  therein  not 
fruitfulness  of  oflFspring,  but  the  lust  of  pleasure.     And  so 
by  means  of  a  righteous  thing  may  not  unfitly  an  unrigh- 
teous  thing  be  represented.     Ambrose.  Or  marriage  is  not 
blamed  ;  but  puvity  is  held  up  to  greater  honour,  since  tlie 
unmarried  woman  careth  for  the  things  of  the  Lord,  that  she  i  Cor.  7, 
may  be  holy  in   body  and  spirit,  but  she  that  is   married  "  ' 
careth  for  the  things  of  the  world. 

AuG.  Now  John  when  he  said,  all  that  is  in  the  ivorJd  is  Aug, 
the  lust  of  the  flesh,  and  the  lust  of  the  eyes,  and  the  pride  of^^^^^' 
life,  began  frora  the  point  where  the  Gospel  ended.      The  2,  16. 
lust  of  the  flesh,  I  have  married  a  wife ;  the  lust  of  the  eyes, 
/  have  bought  five  yoke  of  oxen ;    the  pride  of  life,  /  have 
hought  a  farm.     But  proceeding  from  a  part  to  the  whole,  the 
five  senses  have  been  spoken  of  under  the  eyes  alone,  which 
hold  the  chief  place  among  the  five  senses.     Because  though 
properly  the  sight  belongs  to  the  eyes,  we  are  in  the  habit  of 
ascribing  the  act  of  seeing  to  all  the  five  senses. 

Cyril.  But  whom  can  we  suppose  these  to  be  who  refused 
to  come  for  the  reason  just  mentioned,  but  the  rulers  of  the 
Jews,  whom  throughout  the  sacred  history  we  find  to  have 
been  often  reproved  for  these  things?  Origen.  Or  else,  they 
who  have  bought  a  piece  of  ground  and  reject  or  refuse  the 
siipper,  are  they  who  have  taken  other  doctrines  of  divinity, 
but  have  despised  the  word  which  they  possessed.  But  he 
who  has  bouglit  five  yoke  of  oxen  is  he  who  neglects  his 
intellectual  nature,  and  foliows  the  things  of  sense,  therefore 
he  cannot  comprehend  a  spiritual  nature.  But  he  who  has 
married  a  wife  is  he  who  is  joined  to  the  flesh,  a  lover  of  i  Tim. 
pleasure  rather  than  of  God.  Ambrose.  Or  let  us  suppose  that  '  ' 
three  classes  of  men  are  excluded  from  partaking  of  that  sup- 
per,  Gentiles,  Jews,  Heretics.  The  Jews  by  their  fleshly  service 
impose  upon  themselves  the  yoke  of  the  law,  for  the  five  yoke 
are  the  yoke  of  the  Ten  Commandments,  of  which  it  is  said, 
And  He  declared  unto  you  His  covenant,  which  He  commanded  Diui  4, 
you  to  perform,  even  ten  commandments ;  and  He  wrote  them 
vpon  two  tubles  of  stone.  That  is,  the  coramands  of  the  De- 
calogue.     Or  the  five  yoke  are  the  five  books  of  the  old  law. 

YOL.   III.  2  L 


511'  GOSPEL    ACCOllDING    TO  CIIAP.  XIV. 

Biit  hcrcsy  indecd,  likc  Evc  with  a  \voman's  obstiiuicy,  trics 
Eph.  5. ;;.  thc  aftcction  of  faith.  And  thc  Apostle  says  that  we  must 
Heb  i;?  ^^^^  frora  covetousncss,  lcst  entanglcd  in  the  customs  of  the 
^-  (jcntiles,  we  be  unable  to  comc  to  the  kincrdom  of  Ciirist. 

6,  11.        Tiicrefore  both  he  who  has  bouglit  a  farm  is  a  stranger  to  tlie 

kingdom,  and  he  who  has  chosen  the  yoke  of  the  law  rather 

than  thc   gift  of  grace,  and  he   also   who  excuses  himself 

because  he  has  married  a  wife. 

Au^.  in  It  follows,  And  the  servant  returned,  and  told  these  things 

P^""  ^'!.     /o  his  Lord.      Aug.    Not  for  the  sake  of  knowing  inferior 
iit.  c.  ly.  _  ° 

beings  does  God  require  messengers,  as  though  He  gaincd 
aught  from  thcm,  for  He  knows  all  things  stedfastly  and  un- 
changcably.  But  He  has  messengers  for  our  salics  and  their 
own,  because  to  be  present  with  God,  and  stand  before 
Him  so  as  to  consult  Him  about  His  subjects,  and  obey 
His  heavenly  commandments,  is  good  for  them  in  the 
order  of  their  own  nature. 

Cyril.  But  with  the  rulers  of  the  Jews  who  refused  their 

Jolm  7,  call,  as  they  thcmsclves  confessed,  Have  any  of  the  rulers 
believed  on  Him?  the  Master  of  the  liousehold  was  wrotli, 
as  with  them   that  deserved  His   indignation    and    anger; 

Pseudo-     whence  it  follows,  Then  the  master  ofthe  house  being  angry,8fC. 

appHom.  Pseudo-Basil.  Not  that  tlie  passion  of  anger  belongs  to  tlie 

in  Ps.  S7.  Divine  substauce,  but  an  operation  such  as  in  us  is  caused  by 
anger,  is  called  tlie  anger  and  indignation  of  God.  Cyril. 
Thus  it  was  that  the  master  of  the  house  is  said  to  have 
been  enraged  with  the  cliiefs  of  the  Jews,  and  in  their  stead 
were  called  men  taken  from  out  of  the  Jewish  multitude ; 

Acts  2,      and  of  weak  and  impotent  minds.     For  at  Peter's  preacli- 

*^'  **■  ing,  first  indeed  three  thousand,  then  five  thousand  believed, 
and  afterwards  much  people;  whence  it  ioWows,  He  said  unto 
His  servant,  Go  out  straighiway  into  the  streets  and  lanes 
of  the  ciiy,  and  bring  in  hither  the  poor,  and  the  maimed,  and 
the  halt,  and  ihe  blind.  Ambrose.  He  invites  the  poor,  the 
weak,  and  the  blind,  to  shew  that  weakness  of  body  shuts 
out  no  one  from  the  kingdom  of  heaven,  and  that  he  is 
guilty  of  fewer  sins  uho  lacks  the  iucitement  to  sin;  or 
that  the  infirmities  of  sin  are  forgiven  through  the  raercy 
of  God.     Therefore  He  sends  to  the  streets,  that  from  the 

Q  broader  ways  they  may  corae  to  the  narrow  way. 

Hom.  36.       Because  then  the   proud    refuse  to   come,   the  poor  aie 


VER.  15 24.  ST.  LUKE.  515 

cliosen,  since  they  are  called  weak  and  poor  wlio  are  weak  in 
their  own  judgment  of  themselves,  for  there  are  poor,  and  yet 
as  it  were  strong,  who  though  lying  in  poverty  are  proud;  the 
bli7id  are  they  who  have  no  brightness  of  understanding;  the 
lame  are  they  who  have  walked  not  uprightly  in  their  works. 
But  since  the  faults  of  these  are  expressed  in  the  weakness 
of  their  members,  as  those  were  sinners  who  when  bidden 
refused  to  come,  so  also  are  these  who  are  invited  and  come ; 
but  the  proud  sinners  are  rejected,  the  humble  are  chosen. 
God  then  chooses  those  whom  the  world  despises,  because 
for  the  raost  part  the  very  act  of  contempt  recals  a  man  to 
himself.  And  men  so  much  the  sooner  hear  the  voice  of 
God,  as  they  have  nothing  in  this  world  to  take  pleasure  in. 
When  then  the  Lord  calls  certain  from  the  streets  and  lanes 
to  supper,  He  denotes  that  people  who  had  leaint  to  observe 
in  the  city  the  constant  practice  of  the  law.  But  the  multi- 
tude  who  believed  of  the  people  of  Israel  did  not  fiU  the 
places  of  the  upper  feast  roora.  Hence  it  follows,  And  the 
servant  said,  Lord,  it  is  done  as  Thou  hast  commanded,  and 
yet  there  is  room.  For  already  had  great  nurabers  of  the 
Jews  entered,  but  yet  there  was  room  in  the  kingdom  for  the 
abundance  of  the  Gentiles  to  be  received.  Therefore  it  is 
added,  And  the  Lord  said  unto  the  servant,  Go  out  into  the 
highways  and  hedges,  and  compel  them  to  come  in,  that  My 
house  may  be  filled.  When  He  commanded  His  guests  to  be 
collected  frora  the  wayside  and  the  hedges,  He  sought  for  a 
rural  people,  that  is,  the  Gentiles.  Ambrgse.  Or,  He  sends 
to  the  highways  and  about  the  hedges,  because  they  are  fit 
for  the  kingdom  of  God,  who,  not  absorbed  in  the  desire  for 
present  goods,  are  hastening  on  to  the  future,  set  in  a  cer- 
tain  fixed  path  of  good  wilL  And  who  like  a  hedge  which 
separates  the  cultivated  ground  from  the  uncultivated,  and 
keeps  ofF  the  incursion  of  the  cattle,  know  how  to  distin- 
guish  good  and  evil,  and  to  hold  up  the  shield  of  faith 
against  the  temptatious  of  spiritual  wickedness. 

AuG.  The  Gentiles  came  from  the  streets  and  lanes,  the  Aug. 
heretics  corae  from  the  hedges.    For  they  who  make  a  hedge 
seek  for  a  division;  let  thera  be  drawn  away  frora  the  hedges, 
plucked  asunder  from  the  thorns.     But  they  are  unwilHng 
to  be  compelled.     By  our  own  will,  say  they,  will  we  enter. 

2  l2 


510  GOSPEL    ACCORDING    TO  CIIAP.  XIV. 

Compel  them  to  enter,  Ile  says.  Let  necessity  be  used  from 
without,  thencc  arises  a  will. 
Greg.  in  GiiEG.  Thcy  thcn  who,  broken  down  by  the  calamities  of 
Hom.  3  .  ^j^.^  world,  returu  to  the  lovc  of  God,  are  compelled  to  euter. 
Eut  very  terrible  is  the  senteuce  which  comes  uext.  For  1 
say  unto  you,  That  none  of  those  men  ivhich  were  bidden  shall 
taste  of  My  svpper.  Let  no  one  then  despise  the  call,  lest  if 
Avhen  bidden  he  make  excuse,  when  he  wishes  to  enter  he 
shall  not  be  able. 

25.  And  there  went  great  multitudes  with  Him  : 
and  He  turned,  and  said  unto  them, 

26.  If  any  man  come  to  Me,  and  hate  not  his 
father,  and  mother,  and  wife,  and  children,  and 
brethren,  and  sisters,  yea,  and  his  own  life  also,  he 
cannot  be  My  disciple. 

27.  And  whosoever  doth  not  bear  his  cross,  and 
come  after  Me,  cannot  be  My  disciple. 

Greg.  iii         Greg.    Thc  miud  is  kiudled,  when  it  hears  of  heavenly 

Hom.  37.  i-ewards,  and  aheady  desires  to  be  there,  where  it  hopes  to 
enjoy  them  without  ceasiug;  but  great  rewards  cannot  be 
reached  except  by  great  labours.  Therefore  it  is  said,  And 
there  luent  great  multitudes  with  Him :  and  He  turned  to 
them,  and  said,  ^c. 

Theophyl.  For  because  mauy  of  those  that  accom- 
panied  Him  followed  not  with  their  whole  heart,  but 
lukewarmly,  He  shews  what  kiud  of  a  mau  His  disciple 
ought  to  be. 

Greg.  in  Greg.  But  it  may  be  asked,  how  are  we  bid  to  hate  our 
parents  and  our  relatious  iu  the  flesh,  who  are  commanded 
to  love  even  our  enemies?  But  if  we  weigh  the  force  of  the 
command  we  are  able  to  do  both,  by  rightly  distiuguishiug 
them  so  as  both  to  love  those  who  are  uuited  to  us  by  the 
bond  of  the  flesh,  and  whom  we  ackuowledge  our  relations, 
and  by  hating  and  avoiding  not  to  know  those  whom  we 
find  our  enemies  in  the  way  of  God.  For  he  is  as  it  were 
loved  by  hatred,  who  in  his  carnal  wisdom,  pouriug  iuto  our 

jfatt^        ears  his  evil  sayings,  is  not  heard.     Ambrose.  For  if  for  thy 

12,  48. 


Hora.  ut 
sup, 


in 


VER.  25 27.  ST.  LUKE.  517 

sake  the  Lord  reiiounces  His  own  raotlier,  saying,   Who  is  Mark 
il/y  mother?    and  ivho  are  My  brethren?    why   dost  thou  ^»  ^^" 
deserve  to  be  preferred  to  thy  Lord  ?  But  the  Lord  will  liave 
us  neither  be  ignorant  of  nature,  nor  be  her  slaves,  but  so  to 
subrait  to  nature,  that  we  reverence  the  Author  of  nature,  and 
depart  not  frora  God   out  of  love  to  our  parents.      Greg.  Greg. 
Now  to  shevv  that  this  hatred  towards  relations  proceeds  not  ^""^"  "* 

...  ^  sup. 

frora  inclination  or  passion,  but  from  love,  our  Lord  adds, 
yea,  and  his  oivn  life  also.  It  is  plain  therefore  that  a  mau 
ought  to  liate  his  neighbour,  by  loving  as  himself  hira  who 
hated  hira.  For  then  we  rightly  hate  our  own  soul  when  we 
indulge  not  its  carnal  desires,  when  we  subdue  its  appetites, 
and  wrestle  against  its  pleasures.  That  which  by  being  de- 
spised  is  brought  to  a  better  condition,  is  as  it  were  loved 
by  hatred.  Cyril.  But  life  must  not  be  renounced  which 
both  in  the  body  and  the  soul  the  blessed  Paul  also  pre- 
served,  that  yet  living  in  the  body  he  might  preach  Christ. 
But  when  it  was  necessary  to  despise  life  so  tliat  he  might  Acts  20, 
finish  his  course,  he  counts  not  his  life  dear  unto  hira.  ^*** 

Greg.  How  the  hatred  of  life  ought  to  be  shewn  He  de-  Oreg.  in 
clares  as  follows:   Wliosoever  bears  not  his  cross,  Scc.    Chrys.  ^oi^-ut 

sup. 

He  means  not  that  we   should  place  a  beam   of  wood   on 
our  shoulders,  but  that  we  should  ever  have  death    before 
our  eyes.      As    also  Paul    died    daily   and    despised   death.  i  Cor. 
Basil.  By  bearing  tlie  cross  also  he  announced  the  death  ^^'  ^'' 
of  his  Lord,  saying,  The  ivorld  is  crucified  to  rne,  and  I  to  Gal.  6, 
the  world,  whicli  we  also  anticipate  at  our  very  baptisra,  in  ^*- 
which  our  old  raan  is  crucified,  that  the  body  of  sin  raay  be 
destroyed.     Greg.    Or  because  the  cross  is  so  called  froraGreg.  in 
torturing.     In  two  wavs  we  bear  our  Lord's  cross,  either  ■  "^"  ^'' 
when  by  abstinence  we  afflict  our  bodies,  or  when  through 
corapassion  of  our  neighbour  we  think  all  his  necessities  our 
own.     But  because  sorae  exercise  abstinence  of  the  flesh  not 
for  God's  sake,  but  for  vain-glory,  and  shew  corapassion,  not 
spiritually  but  carnally,  it  is  rightly  added,  And  cometh  after 
Me.     For  to  bear  His  cross  and  come  after  the  Lord,  is  to 
use  abstinence  of  the  flesh,  or  compassion  to  our  neighbour, 
frora  the  desire  of  an  eternal  gain. 

28.  For  which  of  you,  intending  to  build  a  tower, 


518  GOSPEL    ACCORDING    TO  CHAr,  XIV. 

sitteth  not  down  first,  and  counteth  the  cost,  whcther 
he  have  sufficient  to  finish  it  ? 

29.  Lcst  haply,  after  he  hath  laid  the  foundation, 
and  is  not  able  to  finish  it,  all  that  behold  it  begin  to 
mock  him. 

30.  Saying,  This  man  began  to  build,  and  was  not 
able  to  finish. 

31.  Or  what  king,  going  to  make  war  against 
another  king,  sitteth  not  down  first,  and  consulteth 
whether  he  be  able  with  ten  thousand  to  meet  him 
that  cometh  against  him  with  twenty  thousand  ? 

32.  Or  else,  while  the  other  is  yet  a  great  way  off, 
he  sendeth  an  ambassage,  and  desireth  conditions  of 
peace. 

33.  So  hkewise,  whosoever  hc  be  of  you  that  for- 
saketh  not  all  that  he  hath,  he  cannot  be  My  disciple. 

GreT.  37.       Greg.  Because  He  had  been  giving  high  and  lofty  pre- 

iii  Ev.       cepts,   imraediately  follows    the    comparison    of   building    a 

tower,  when  it  is  said,  For  which  of  you  intending  to  build 

a  toiver,  does  not  first  count,  ^c.     Por  every  thing  that  we  do 

should  be  preceded  by  anxious  consideration.     If  then  we 

desire  to  build  a  tower  of  humihty,  we  ought  first  to  brace 

Basii.  in     oursclves  agaiust  the  ihs  of  this  world.    Basil.  Or  the  tower 

^"^'  '^'     is  a  lofty  watch-tower  fitted  for  the  guardianship  of  the  city 

and  the  discovery  of  the  enemy's  approach.     In  hke  manner 

was  our  understanding  given  us  to  preserve  the  good,  to  guard 

against  the  evil.     For  the  building  up  whereof  the  Lord  bids 

us  sit  down  and  count  our  means  if  we  have  sufficient  to 

Greg.        finish.     Greg.  Nyss.  For  we  must  be  ever  pressing  onward 

!-'■  '^^  o     that  we  may  reach  the  end  of  each  difficult  undertakine:  by 

V  irg.  18.  ^*'  o      J 

successive  increases  of  the  commandments  of  God,  and  so  to 
the  completion  of  the  divine  work.  For  neither  is  one  stone 
the  whole  fabric  of  fhe  tower,  nor  does  a  single  command  lead 
to  the  perfection  of  the  souh  But  we  must  lay  the  foundation, 
1  Cor.  3,    and  according  to  the  Apostle,  thei^eupon  raust   be  placed 

1  rt 

store  of  gohl,   silver,   and  precious  stones.     Whence  it   is 
added,  Lest  haply  after  he  hath  laid  tlie  fouadation,  8^c. 


VEK.  28 — 33.  ST.   LUKK.  519 

Theophyl.  For  we  ouglit  not  to  lay  a  foundation,  i.  e.  begin 
to  follow  Christ,  and  not  bring  the  work  to  an  end,  as  those  of 
wliom  St.  John  writes,  That  many  of  His  disciples  ivent  back-  Joim  6, 
ward.   Or  by  the  foundation  understand  the  word  of  teaching,     ' 
as  for  instance  concerning  abstinence.  There  is  need  therefore 
of  the  above-raentioned  foundation,  that  the  building  up  of 
our  works  be  established,  a  tower  of  stz^ength  from  the  face  of  Ps.  60,  3. 
the  enemy.     Otherwise,  raan  is  laughed  at  by  those  who  see 
him,  raen  as  well  as  devils.    Greg.  For  when  occupied  in  good  Greg.  ubi 
works,  unless  we  watch  carefully  against  the  evil  spirits,  we  ^"^" 
find  those  our  mockers  who  are  persuading  us  to  evil.     But 
another  coraparison  is  added  proceeding  frora  the  less  to  the 
greater,  in  order  that  from  the  least  things  the  gieatest  may 
be  estimated.    For  it  follows,  Or  what  king ,  going  to  make  war 
against  another  king,  sitteth  not  down  first,  and  cnnsulteth 
ivhether  he  be  able  with  ten  thousand  to  meet  him  that  cometh 
against  him  with  twenty  thousand  ?      Cyril.    For  we  fight  Eph.  6, 
against  spiritual  ivickedness  in  high  places  ;  but  there  presses     * 
upon  us  a  multitude  also  of  other  eneraies,  fleshly  lust,  the 
law  of  sin  raging  in  our  raerabers,  and  various  passions,  that 
is,  a  dreadful  multitude  of  enemies.     Aug.  Or  the  ten  thou- 
sand  of  him  who  is  going  to  fight  with  the  king  who  has 
twenty,  signify  the  simphcity  of  the  Christian  about  to  con- 
tend  with  the  subtletv  of  the  devil.     Theophyl.  The  king 
is  siu  reigning  in  our  mortal  body ;  but  our  understanding  Rom.  G, 
also  was  created  king.     If  then  he  wishes  to  fight  against 
sin,  let  him  consider  with  his  whole  mind.     For  the  devils 
are  the  satelhtes  of  sin,  which  being  twenty  thousand,  seem 
to  surpass  in  number  our  ten  thousand,  because  that  being 
spiritual  compared  to  us  who  are  corporeal,  they  are  come  to 
have  much  greater  strength. 

AuG.  But  as  with  respect  to  the  unfinished  tower,  He  Aug. 
alarras  us  by  the  reproaches  of  those  who  say,  The  man  hegan 
to  build,  and  was  not  able  to  finish,  so  with  regard  to  the  king 
with  whom  the  battle  was  to  be,  He  reproved  even  peace,  add- 
ing,  Or  else,  while  the  other  is  yet  a  great  way  off,  he  sendeth 
un  ambassage,  and  desireth  conditions  of  ptace ;  signifying 
that  those  also  who  forsake  aU  they  possess  cannot  endure 
fiom  the  devil  the  threats  of  even  coraing  temptations,  and 
make  peace  with  him  by  conseuting  uuto  him  to  commit 


5520  GOSPEL  ACCORDING    TO  CllAP.  XIV. 

Grep:.  siu.  GiiKG.  Or  else,  in  tliat  awful  trial  vve  come  not  to  tbe 
ut  sun  '  j^i^^giiient  a  matcli  for  our  kinj^,  for  ten  thousaud  are  against 
twenty  tliousaud,  two  against  one.  He  comes  witli  a  double 
army  against  a  single.  For  wliile  \ve  are  scarcely  prepared 
in  dceds  only,  He  sifts  us  at  once  both  in  thouglit  and  deed. 
While  then  He  is  yet  afar  off,  who  though  still  prescnt  in 
judgment,  is  iiot  seen,  let  us  send  Hira  an  embassy,  our 
tears,  our  works  of  mercy,  tbe  propitiatory  victim.  This  is 
our  message  whicb  appeases  the  coming  King. 

AuG.  Now  to  wbat  these  comparisons  refer,  He  on  tbe 
same  occasion  sufficiently  explained,  when  He  said,  So  like- 
ivise,  whosoever  he  he  of  you  that  forsaheth  not  all  that  he 
hath,  he  cannot  be  My  disciple.  Tbe  cost  therefore  of  build- 
ing  tbe  tower,  and  tbe  strengtb  of  the  ten  tbousand  against 
tbe  king  wbo  has  twenty  tliousand,  mean  nothing  else  than 
that  each  one  sbould  forsake  all  that  be  hath.  The  foregoing 
introduction  tallies  tbeu  with  tbe  fiual  conclusion.  For  in 
the  saying  tbat  a  man  forsakes  all  that  he  hath,  is  contained 
also  that  he  bates  his  fatber  and  mother,  bis  wife  and  cbil- 
dren,  brothers  and  sisters,  yea  and  liis  own  life  also.  For  all 
these  tliings  are  a  man's  own,  wbicb  entangle  bim,  and 
hinder  hira  from  obtaining  not  tbose  particular  possessions 
wbicb  will  pass  away  with  time,  but  tbose  common  blessings 
wbicb  will  abide  for  ever. 

Basil.  But  our  Lord's  intention  in  the  above-mentioned 
example  is  not  indeed  to  afford  occasion  or  give  liberty  to  any 
one  to  become  His  disciple  or  not,  as  indeed  it  is  lawful  not 
to  begin  a  foundation,  or  not  to  treat  of  peace,  but  to  sbew  tbe 
impossibility  of  pleasing  God,  amidst  tbose  things  whicb 
distract  tbe  soul,  and  in  wbich  it  is  in  danger  of  becoraing 
an  easy  prey  to  tbe  snares  aud  wiles  of  tbe  devih  Bede. 
But  there  is  a  difl'ereuce  between  renouncing  all  things  and 
leaving  all  tbings.  For  it  is  the  way  of  few  perfect  men  ta 
leave  all  tbings,  tbat  is,  to  cast  behind  them  tbe  cares  of  the 
world,  but  it  is  the  part  of  all  the  faithful  to  renounce  all 
things,  that  is,  so  to  bold  the  tbings  of  the  world  as  by  them 
uot  to  be  held  in  tbe  world. 

34.    Salt  is  good  :    but  if  the  salt  have  lost  his 
savnur,  wherewith  shall  it  be  seasoned  ? 


VER.  34,  35.  ST.  LUKE.  521 

35.  It  is  neither  fit  for  the  land,  nor  yet  for  the 
dunghill ;  but  men  cast  it  out.  He  that  hath  ears  to 
hear,  let  him  hear. 

Bede.  He  bad  said  above  that  the  tower  of  virtue  was  not 
only  to  be  begiin,  but  also  to  be  completed,  and  to  this  be- 
longs  the   following,  Salt  is  good.     It  is   a   good   thing  to 
season  the   secrets  of  the  heart  with  the   salt   of  spiritual 
wisdom,  nay  with  the  Apostles  to  become  the  salt  ofthe  earth.  Matt.  5, 
For    salt   in    substance    consists    of  water    and    air,   having     * 
a  shght  mixture  of  earth,  but  it  dries  up  the  fluent  nature  of 
corrupt  bodies  so  as  to  preserve  them  from  decay.    Fitly  then 
He  compares  Ilis  disciples  to  salt,  inasmuch  as  they  are  re- 
generated  by  water  and  the  Spirit;  and  as  hving  akogether 
spiritually  and  not  according  to  the  flesh,  they  after  the  man- 
ner  of  salt  change  the  corrupt  life  of  men  who  Hve  on  the 
earth,  and   by  their  own  virtuous  lives  dehght  and  season 
their  followers. 

Theophyl.  But  not  only  those  who  are  gifted  with  the 

grace  of  teachers,  but  private  individuals  also  He  requires  to 

become  hke  salt,  useful  to  those  around  them.    But  if  he  who 

is  to  be  useful  to  others  becomes  reprobate,  he  cannot  be  pro- 

fited,  as  it  follows,  Bat  if  the  salt  has  lost  his  savour,  where- 

with  shall  it  be  seasoned?     Bede.  As  if  He  says,  "  If  a  man 

\yho  has  once  been  enlightened  by  the  seasoning  of  truth, 

falls  back  into  apostacy,  by  what  other  teacher  shah  he  be 

corrected,  seeing   tliat  the  sweetness   of  wisdom  which   he 

tasted  he  has  cast  away,  alarmed  by  the  troubles  or  alhired 

by  the  attractions  of  the  world  j  hence  it  foUows,  It  is  neither 

fit  for  the  land,  nor  yet  for  the  dunghill,  t^c.     For  salt  when 

it  has  ceased  to  be  fit  for  seasoning  food  and  drying  flesh, 

wih  be  good  for  nothing.    For  neither  is  it  useful  to  the  land, 

which  when  it  is  cast  thereon  is  hindered  from  bearing,  nor 

for  the  dunghill  to  benefit  the  dressing  of  tlie  land.     So  he 

who  after  kuowledge  of  the  truth  falls  back,  is  neither  able 

to  bring  forth  the  fruit  of  good  works  himself,  nor  to  instruct 

others ;  but  he  must  be  cast  out  of  doors,  that  is,  must  be 

separated  from  the  unity  of  the  Church.     Theophyl.  But 

because  His  discourse  was  in  parables  and  dark  sayings,  our 

Lord,  in  order  to  rouse  His  hearers  that  they  might  not. 


523  GOSPEL   ACCORDINO    TO    ST.  LUKE.  CIIA.P.  XFV, 

receive  indifferently  what  was  said  of  tlie  salt,  adds,  ITe  that 
hath  ears  to  hear,  let  him  hear,  that  is,  as  he  has  wisdom  let 
hira  understand.  For  \ve  raust  take  the  ears  here  as  the 
perceptive  power  of  the  mind  and  capacity  of  understanding. 
Ijkde.  Let  hira  hcar  also  not  by  despising,  but  by  doiug 
what  he  has  learnt. 


CHAP.  XV. 

1.  Then  drew  near  unto  Him  all  the  PiibUcans  and 
sinners  for  to  hear  Him. 

2.  And  the  Pharisees  and  Scribes  murmured,  say- 
ing,  This  man  receiveth  sinners,  and  eateth  with 
them. 

3.  And  He  spake  this  parable  unto  them,  saying, 

4.  What  man  of  you,  having  an  hundred  sheep,  if 
he  lose  one  of  them,  doth  not  leave  the  ninetv  and 
nine  in  the  wilderness  and  go  after  that  which  is  lost, 
until  he  find  it  ? 

5.  And  when  he  hath  found  it,  he  layeth  it  on  his 
shoulders,  rejoicing. 

6.  And  when  he  cometh  home,  he  calleth  together 
his  friends  and  neighbours,  saying  unto  them,  Rejoice 
with  me  ;  for  I  have  found  my  sheep  which  was  lost. 

7.  I  say  unto  you,  that  Hkewise  joy  shall  be  in 
heaven  over  one  sinner  that  repenteth,  more  than 
over  ninety  and  nine  just  persons,  which  need  no 
repentance. 

Ambrose.  Thou  hadst  learnt  by  what  went  before  not  to 
be  occupied  by  the  business  of  this  world,  not  to  prefer 
transitory  things  to  eternaL  But  because  the  frailty  of  man 
cannot  keep  a  firm  step  in  so  shppery  a  world,  the  good 
Physician  has  shewn  thee  a  remedy  even  after  falhng;  the 
merciful  Judge  has  not  denied  the  hope  of  pardon ;  hence 
it  is  added,    Then  drew  near  unto  Him  all  the  publicans.  ^, 

OIoss. 

Gloss.  That  is,  those  who  collect  or  farm  the  pubhc  taxes,  interlm 


524  GOSPEL   ACCORDING    TO  CHAP.  XV. 

and  wlio  make  a  business  of  followiag  aftcr  worldly  gaiti. 
TiiEOPHYi..  For  this  was  Ilis  wont,  for  tlie  sake  whereof 
Ile  had  takcn  upon  Tlini  the  flesh,  to  receive  sinners  as  the 
physician  tliose  that  are  sick.  But  the  Pharisecs,  the  really 
guilty,  returned  murmurs  for  this  act  of  mcrcy,  as  it  follows, 
And  the  Pharisees  aud  Scribes  murmured,  sayiny,  ^c. 
Greg.  in  Greg.  From  which  we  may  gather,  that  true  jnstice  feeL« 
in  Evano'  compassion,  false  justice  scorn,  although  the  just  are  wont 
rightly  to  repel  sinners.  But  there  is  one  act  proceeding 
from  the  swelUng  of  pride,  another  from  the  zeal  for  disci- 
pHne.  For  the  just,  though  witliout  they  spare  not  rebukes 
for  the  sake  of  discipline,  within  cherish  sweetness  from 
charity.  In  their  own  minds  they  set  above  themselves 
those  whom  they  correct,  whereby  they  keep  botii  them 
under  by  discipline,  and  themselves  by  humility.  But,  on 
the  contrarj',  they  who  from  false  justice  are  wont  to  pride 
themselves,  despise  all  others,  and  never  in  mercy  condescend 
to  the  weak ;  and  thinking  themselves  not  to  be  sinners, 
are  so  mueh  the  worse  sinners.  Of  such  were  the  Pharisees, 
who  condemning  our  Lord  because  He  received  sinners, 
"with  parched  hearts  reviled  the  very  fountain  of  mercy. 
But  because  they  were  so  sick  that  they  knew  not  of  their 
sickness,  to  the  end  that  they  might  know  what  they  were, 
the  heavenly  Piiysician  answers  them  with  mild  apphcations. 
For  it  follows,  And  He  spake  this  parable  unto  them,  say- 
ing,  What  man  of  you  having  an  hundred  sheep,  and  if  he 
lose  one  of  them,  does  not  go  after  it,  S)-c.  He  gave  a  com- 
parison  which  man  might  recognise  in  himself^  though  it 
referred  to  the  Creator  of  men.  For  since  a  hundred  is 
a  perfect  number,  He  Himself  had  a  hundred  sheep,  seeing 
that  He  possessed  the  nature  of  the  holy  angels  and  men. 
Hence  He  adds,  Uaving  an  hundred  sheep. 

Cyril.  We  may  hence  understand  the  extent  of  our 
Saviour^s  kingdom.  For  He  says  there  are  a  hundred  sheep, 
Ijringing  to  a  perfect  sum  the  number  of  rational  creatures 
suijject  to  Him.  For  the  number  hundred  is  perfect,  being 
couiposed  of  ten  deeades.  But  out  of  these  one  has  wandered, 
iiamely,  tlie  race  of  man  which  inhabits  earth.  Ambrose. 
luich  then  is  that  Shepherd  of  whom  we  all  are  a  hundredth 
part;  and  hence  it  follows,  And  if  he  lose  one  of  them,  does 


VEU.  ] — 7.  ST.  LUKE.  525 

he  not  leave  ^c.     Greg.  One  slieep  tlien  perished  when  maa 
by  sinning  left  the  pastures  of  life.     But  in  the  wihlerness 
the  ninety  and  nine  remained,  because  the  number  of  the 
rational  creatures,  that  is  to  say  of  Angels  and  men  who  were 
formed  to  see  God,  was  lessened  when  man  perished  ;    and 
lience  it  follows,  Does  he  not  leave  the  ninety  and  nine  in  the 
ivilderness,  because  in  truth   he   left  the  companies  of  the 
Augels  in  heaven.     But  man  then  forsook  heaven  when  he 
sinned.    And  that  the  whole  body  of  the  sheep  might  be  per- 
fectly  made  up  again  in  heaven,  the  lost  man  was  sought  for 
on  earth;   as  it  f oWow s,  A^id  go  after  that  ^c.     Cyril.  But 
was  He  then  angry  with  the  rest,  and  moved  by  kindness 
only  to  one?    By  no  means.    For  they  are  in  safety,  the  right 
hand  of  the  Most  Mighty  being  their  defence.     It  belioved 
Him  rather  to  pity  the  perishiug,  that  the  remaining  number 
might  not  seem  imperfect.     For  the  one  being  brought  back, 
the  hundred  regains  its  own  proper  form.    Aug.  Or  He  spoke  Aug.  de 
of  those  ninety  and  nine  whom  He  left  in  the  wilderness,  sig-  g^^  jji,'  2. 
nifying  the  proud,  who  bear  solitude  as  it  were  in  their  mind,  1"-  22. 
in  tliat  they  wish  to  appear  themselves  alone,  to  whom  unity 
is  wanting  for  perfection.      For  when  a  man  is  torn  from 
unity,  it  is  by  pride;  since  desiring  to  be  his  own  master,  he 
follows  not  that  One  which  is  God,  but  to  that  one  God  or- 
dains  all  who  are  reconciled  by  repentance,  which  is  obtained 
by  humility.    Greg.  Nyss.  But  when  the  shepherd  had  fouud  Greg. 
the  sheep,  he  did  not  punish  it,  he  did  not  get  it  to  the  flock  ^T°'i"p    g 
by  driving  it,  but  by  placing  it  upon  his  shoulder,  and  carryiug 
it  gently,  he  uuited  it  to  his  flock.    Hence  it  follows,  Andwhen 
he  hath  found  it,  he  layeth  it  upon  his  shoulders  rejoicing. 
Greg.  He  placed  the  sheep  upon  his  shoulders,  for  taking  Greg.  in 
man's  nature  upon  Him  He  bore  our  sins.    But  having  found  j  p"^^  '.,  ' 
the  sheep,  he  returns  home ;  for  our  Shepherd  having  restored  24. 
man,  returns  to  His  heavenly  kingdom.    And  hence  it  follows, 
And  coming  he  coUects  together  his  friends  and  neighhours,  say- 
ing  to  them,  Rejoice  with  me,for  I  have  found  my  sheep  which 
was  lost.    By  His  friends  and  ueighbours  He  means  the  com- 
panies  of  Augels,  who  are  His  friends  because  they  are  keeping 
IHs  will  iu  their  own  stedfastness ;  they  are  also  His  neigh- 
bours,  because  by  their  own  constant  waiting  upon  Him  they 
enjoy  the  brightness  of  His  sight.    Theophyl.  The  heaveuly 


536  GOSPEL    ACCORDING    Trt  CHAP.  XV. 

powcrs  tlms  are  callcd  slieep,  because  cvcry  created  iiature 
as  compared  witli  God  is  as  tlie  beasts,  but  inasmucli  as  it 
r.reg.  in  is  rational,  tlicy  arc  called  friends  and  neighbours.  Gkeg. 
And  we  must  observe  that  Ile  says  not,  "Rejoice  with  the 
slieep  that  is  found,"  but  with  me,  bccausc  truly  our  life  is 
Ilis  joy,  and  when  we  are  brought  home  to  heaven  we  fill  up 
the  festivity  of  His  joy.  Ambrose.  Now  the  angels,  inas- 
much  as  they  are  intelligent  beings,  do  not  unreasonably 
rejoice  at  the  redemption  of  men,  as  it  follows,  /  say  unto 
you,  that  Ukewise  joy  shall  be  in  heaven  over  one  sinner  that 
repenteth,  more  than  over  ninety  and  nine  just  persons  ivho 
need  no  repentance.  Let  this  serve  as  an  incentive  to  good- 
ness,  for  a  raan  to  beheve  that  his  conversion  will  be  pleasing 
to  the  assembled  angels,  wliose  favour  he  ought  to  court, 
Greg.  or  whose  displeasure  to  fear.  Greg.  13 ut  He  allows  there 
"  '  ^"P'  is  more  ]oj  in  heaven  over  the  convcrted  sinner,  than  over 
the  just  who  remain  stedfastj  for  tlie  latter  for  tlie  most 
part,  not  feeling  themselves  oppressed  by  the  weight  of  their 
sins,  stand  indeed  iu  the  way  of  righteousness,  but  still  do 
not  anxiously  sigh  after  the  heavenly  country,  frequently 
being  slow  to  perform  good  works,  from  their  confidence 
in  themselves  that  they  have  committed  no  grievous  sins. 
But,  on  the  other  hand,  sometimes  those  who  remember 
certain  iniquities  that  they  have  committed,  being  pricked 
to  the  heart,  from  their  very  grief  grow  inflaraed  towards 
the  love  of  God ;  and  because  they  consider  they  have  wan- 
dered  from  God,  make  up  for  their  former  losses  by  the  suc- 
ceeding  gains.  Greatcr  then  is  the  joy  in  beaven,  just  as  the 
leader  in  battle  loves  that  soldier  raore  who  having  turned 
frora  flight,  bravely  pursues  the  eneray,  than  hira  who  never 
turued  his  back  aud  never  did  a  brave  act.  So  the  husband- 
raau  rather  loves  tliat  land  which  after  bearing  thorns  yields 
abundant  fruit,  than  that  which  never  had  thorns,  and  never 
gave  him  a  plentiful  crop.  But  in  the  meantime  we  raust  be 
aware  that  there  are  very  many  just  men  in  whose  life  tliere 
is  so  much  joy,  that  no  penitence  of  sinners  however  great 
can  in  any  way  be  preferred  to  them.  Whence  we  may  gather 
wliat  great  joy  it  causes  to  God  when  the  just  man  hurably 
mourns,  if  it  produces  joy  in  heaven  when  the  unrighteous  bv 
his  repentance  condemus  the  evil  that  he  has  done. 


VER.  8— ]0.  ST.  LUKE.  527 

8.  Either  what  womaii  having  ten  pieces  of  silver, 
if  she  lose  one  piece,  doth  not  light  a  candle  and  sweep 
the  house,  and  seek  diligently  till  she  find  it  ? 

9.  And  when  she  hath  found  it,  she  calletli  her 
friends  and  her  neighhours  together,  saying,  Rejoice 
with  me  ;  for  I  have  found  the  piece  which  I  had 
lost. 

10.  Likewise,  I  say  unto  you,  there  is  joy  in  the 
presence  of  the  angels  of  God  over  one  sinner  that 
repenteth. 

Chrys.   By  the  preceding  parable,  in  which  the  race  ofciiry?. 
mankind  was  spoken  of  as  a  wandering  sheep,  we  were  shewn  """  "^^' 
to  be  the  creatures  of  the  most  high  God,  who  has  made  us,  Ps.  95,  7. 
and  not  we  ourselves,  and  we  are  the  sheep  of  His  pasture. 
But  now  is  added  a  second  parable,  in  which  the  race  of  man 
is  compared  to  a  piece  of  silver  which  was  lost,  by  which  He 
shews  that  we  were  made  according  to  the  royal  hkeness  and 
image,  that  is  to  say,  of  the  most  high  God.     For  the  piece 
of  sih'er  is  a  coin  having  the  impress  of  the  king's  image,  as 
it  is  said,  Or  ivhat  woman  having  ten  pieces  of  silver,  if  she 
lose  one,  ^c.     Greg.  He  who  is  signified  by  the  sliepherd,  Greg. 
is  also  by  the  woman.     For  it  is  God  Himself,  God  and  tlie  ^^^^-  ^'' 

''  '  111  Ev. 

Avisdom  of  God,  but  the  Lord  has  formed  the  nature  of  angels 
and  men  to   know  Him,  and   has   created  them   after  His 
hkeness.     The  woman  then  had  ten  pieces  of  silver,  because 
there  are  nine  orders  of  angels,  but  that  the  number  of  the 
elect  might  be  filled  up,  man  the  tenth  was  created.     Aug.  Aug.  de 
Or  by  the  nine  pieces  of  silver,  as  by  the  ninety  and  nine  Ev°^ub  ■? 
sheep,  He  represents  those  who  trusting  in  themselves,  pre-  qu-  33. 
fer  themselves  to  sinners  returning  to  salvation.     For  there 
is  one  wanting  to  nine  to  make  it  ten,  and  to  ninety-nine 
to  make  it  a  hundred.     To  that  one  He  assigns  all  who  are 
reconciled  by  repentance.     Greg.  And  because  there  is  an  Greg. 
image  impressed  on  the  piece  of  silver,  the  woman  lost  the  "'  ^"P" 
piece  of  silver  when  man  (who  was  created  after  the  image  of 
God)  by  sinning  departed  from  the  hkeness  of  his  Creator. 
And  this  is  what  is  added,  If  she  lose  one  piece,  doth  she  not 
liijht  a  candle?  The  wonian  hghted   a  candle  because  the 


528  GOSrEL    ACCORDING    TO  CFIAP.  XV. 

wisdom  of  Goil  appeared  iii  man.  For  tlie  candle  is  a  liglit 
in  an  cartlicn  vessel,  but  tlie  liglit  in  an  earthe«  vessel  is 
the   Godhcad    in   the   flesh.      But  the  candle   bcine:  lit,   it 

evertit  follows,  And  ilisturbs  the  house.  Because  verily  no  sooncr 
had  Ilis  Divinity  shone  forth  through  the  flesh,  than  all  our 
consciences  were  appallcd.     Whieh  word  of  disturbance  dif- 

everrit  fgrs  not  from  that  which  is  read  in  other  manuscripts,  sweeps, 
because  the  corrupt  mind  if  it  be  not  first  overthrown 
through  fear,  is  not  cleansed  from  its  habitual  faults.  But 
when  the  house  is  broken  up,  the  piece  of  silver  is  found, 
for  it  follows,  And  seeks  diliyently  till  she  find  it ;  for  truly 
when  the  conscience  of  man  is  disturbed,  the  likeness  of  the 
Creator  is  restored  in  man. 

Greg.  Greg.  Naz.  But  the  piece  of  silver  being  found,  Ile  makes 

xlv!'26.  *^^®  heavenly  powers  partakers  of  the  joy  whom  He  made  the 
ministers  of  His  dispensation,  and  so  it  follows,  And  when  she 
hath  found  it,  she  caUs  together  her  friends  and  neighbours. 

Greg.  in     Greg.  For  the  heavenly  powers  are  nigh  unto  Divine  wisdom, 

ut  sup.  *  inasmuch  as  they  approach  Plim  through  the  grace  of  con- 
tinual  vision.  Theophyl.  Either  they  are  friends  as  per- 
forming  His  will,  but  neighbours  as  being  spiritual ;  or 
perhaps  His  friends  are  all  the  heavenly  powers,  but  His 
neighbours  those  that  come  near  to  Him,  as  Thrones, 
Cherubims,  and  Seraphims. 

Greg.  lib.  Greg.  Nyss.  Or  elsc  ;  this  I  suppose  is  what  our  Lord  sets 
before  us  in  the  search  after  tlie  lost  piece  of  silver,  that  no 
advantage  attaches  to  us  from  the  external  virtues  which  He 
calls  pieces  of  silver,  although  all  of  them  be  ours,  as  long  as 
that  oue  is  lacking  to  tlie  widowed  soul,  by  wiiich  iu  truth 
it  obtains  the  brightness  of  the  Diviue  image.  Wherefore 
He  first  bids  us  light  a  eandle,  that  is  to  say,  the  divine  word 
whicli  briugs  hidden  things  to  light,  or  perhaps  the  torch  of 
repentance.  But  in  his  own  house,  that  is,  in  himself  and 
liis  own  conscience,  must  a  man  seek  for  the  lost  piece  of 
ilver,  that  is,  the  royal  image,  which  is  not  entirely  defaced, 
but  is  hid  under  the  dirt,  which  signifies  its  corruption  of  the 
flssh,  and  this  being  diligently  wiped  away,  that  is,  washed 
out  l)y  a  well-speut  life,  that  which  was  sought  for  shines 
forth.  Therefore  ought  she  who  has  found  it  to  rejoice  and 
to  call  to  partake  of  her  joy  the  neighbours,  (that  is,  the  com- 


de  Virgin 
c.  12 


VER.   11 — 16.  ST.  LUKE.  5'29 

paniou  virtues,)  reason,  desire,  and  anger,  and  wliatever 
powers  are  observed  rouiid  the  soul,  whicli  she  teaches  to 
lejoice  in  the  Lord.  Then  concluding  the  parable,  He  adds, 
There  is  joy  in  the  presence  of  the  angels  over  one  sinner 
that  repenteth.  Greg.  To  work  repentance  is  to  mourn  Greg.  in 
over  past  sins,  and  uot  to  commit  things  to  be  mourned  over.  ^^^' 
For  he  who  weeps  over  some  things  so  as  yet  to  commit 
others,  still  knows  not  how  to  work  repentauce,  or  is  a  hypo- 
crite;  he  must  also  reflect  that  by  so  doing  he  satisfies  not 
his  Creator,  since  he  who  had  done  what  was  forbidden, 
must  cut  off  himself  even  from  what  is  lawful,  and  so  should 
blame  himself  in  the  least  things  who  remembers  that  he 
has  offended  in  the  greatest. 

11.  And  He  said,  A  certain  man  had  two  sons  : 

12.  And  the  younger  of  them  said  to  his  father, 
Father,  give  me  the  portion  of  goods  that  falleth  to 
nie.     And  he  divided  unto  them  his  living. 

13.  And  not  many  days  after  the  younger  son 
gathered  all  together,  and  took  his  journey  into  a 
far  country,  and  there  wasted  his  substance  with 
riotous  living. 

14.  And  when  he  had  spent  all,  there  arose  a 
mighty  famine  in  that  land ;  and  he  began  to  be  in 
want. 

15.  And  he  went  and  joined  himself  to  a  citizen  of 
that  country ;  and  he  sent  him  into  his  fields  to  feed 
swine. 

16.  And  he  would  fain  have  fiUed  his  belly  with 
the  husks  that  the  swine  did  eat :  and  no  man  gave 
unto  him. 

Ambrose.  St.  Luke  has  given  three  parables  successively ; 
the  sheep  which  was  lost  and  found,  the  piece  of  silver  which 
was  lost  and  found,  the  son  who  was  dead  and  came  to  hfe 
agaiu,  in  order  that  invited  by  a  threefold  remedy,  we  might 
heal  our  wounds.  Christ  as  the  Shepherd  bears  thee  on  His 
own  body,  the  Church  as  the  woman  seeks  for  thee,  God  as 

VOL.  III.  2  M 


530  GOSrEI,    ACOORDING    TO  CIIAV.  XV. 

tlie  ratlicr  roccivcs  tlice  ;  tlic  first,  pity,  tlic  sccond,  interces- 

sion,  the  tliird,  rcconciliation. 
Chrvs.  Chrys.    Thcre  is  also  in  the  aljove-rnentioned  parable  a 

Jiom.  de    j,^]g  qC  distinction  with  reference  to  the  characters  or  dispo- 

l'atre  ct 

(iiiobus      sitions  of  the  sinners.     The  father  receives  his  penitent  son, 

■        exercising  the  frcedom  of  his  will,  so  as  to  know  frora  whence 

lie  had  fallen ;   and  tlie  shepherd  seeks  for  the  sheep  that 

wanders  and  knows  not  how  to  return,  and  carries  it  on  his 

shouldcrs,  comparing  to  an  irrational  animal  the  foolish  man, 

who,  taken  by  another's  guile,  had  wandered  likc  a  sheep. 

This  parable  is  then  set  forth  as  follows;    But  Ile  said,  A 

certain  man  had  two  sons.     There  are  some  who  say  of  these 

two  sons,  that  the  ekler  is  the  angels,  but  the  younger,  man, 

Avho  departed  on  a  long  journey,  when  he  fell  frora  heaven 

and  paradise  to  earth ;    and  they  adapt  what  follows  with 

reference  to  the  fall  or  condition  of  Adam.     This  interpreta- 

tion  seems  indeed  a  lenient  one,  but  I  know  not  if  it  be  true. 

For  the  younger  son  came  to  repentance  of  his  own  accord, 

remembering  the  past  plenty  of  his  father's  house,  but  the 

Lord  coming  called  the  race  of  man  to  repentance,  because 

He  saw  that  to  return  of  their  own  accord  to  whence  they 

had  fallen  had  never  been  in  their  thoughts ;  and  the  elder 

son  is  vexed  at  the  return  and  safety  of  his  brother,  whereas 

the  Lord  says,  There  is  joy  in  heaven  over  one  sinner  repent- 

ing.     Cyril.  But  some  say  that  by  the  elder  son  is  signified 

Israel  according  to  the  flesh,  but  by  the  other  who  left  his 

father,  the  multitude  of  the  Gentiles. 

Aug.  de         AuG.  This  man  then  having  two  sons  is  understood  to  be 

Ev*Mi     ^°*^  having  two  nations,  as  if  they  were  two  roots  of  the 

qu.  33.      human   race ;    and   the   one  coraposed   of   those  who  have 

remained  in  the  -worsliip  of  God,  the  other,  of  those  who 

have  ever  deserted  God  to  worship  idols.     From  the  very 

beginning  then  of  the  creation  of  mankind  the  elder  son  has 

reference  to  the  worship  of  the  one  God,  but  the  younger 

seeks  that  the  part  of  the  substance  wliich  fell  to  him  should 

be  given  hira  by  his  father.    Hence  it  follows,  And  the  younger 

of  them  said  unto  his  father,   Give  me  the  portion  of  goods 

whichfalleth  to  me ;  just  as  the  soul  delighted  with  its  own 

power  seeks  that  which  belongs  to  it,  to  live,  to  understand, 

to  remember,  to  excel  in  quickness  of  intellect,  all  which  are 


VEK.    11  —  in.  ST.  LUKK  531 

tlie  gifts  of  God,  but  it  lias  received  them  ia  its  owu  power 
by  free  will.  Hence  it  follows,  And  he  divided  unto  them 
his  substance.  Theophyl.  The  substance  of  man  is  the 
capacity  of  reason  which  is  accompanied  by  free  will,  and  in 
like  manner  whatever  God  has  given  us  shall  be  accounted 
for  our  substance,  as  the  heaven,  the  earth,  and  universal 
nature,  the  Law  and  the  Prophets. 

Ambrose.  Now  you  see  that  the  Divine  patrimony  is  given 
to  them  that  seel< ;  nor  think  it  wrong  in  the  father  that  he 
gave  it  to  the  younger,  for  no  age  is  weak  in  the  kingdom  of 
God ;    faith  is  not  weighed   down   by  j^ears.      He   at  least 
counted  himself  sufficient  who   asked,  and  I  wish  he  had 
not  departed  from  his  father,  nor  had  had  the  hindrance  of 
age.    For  it  follows,  And  not  many  days  after,  the  younger  son 
r/athered  all  together,  and  took  his  journey  into  a  far  country. 
Chrys.  The  younger  son  set  out  into  a  distant  country,  not  Chrys. 
locally  departing  from  God,  who  is  every  where  present,  but  "  ^"^' 
in  heart.     For  the  sinner  flees  from  God  that  he  may  stand 
afar  ofF.     Aug.  Whoever  wishes  to  be  so  like  to  God  as  to  Aug.  in 
ascribe  his  strength  to  Him,  let  him  not  depart  from  Him,  „"'  ra  9 
but  rather  c^eave  to  Him  that  he  may  preserve  the  likeness 
and  iraage  in  which  he  was  made.     But  if  he  perversely 
wishes  to  imitate  God,  that  as  God  has  no  one  by  whom 
He  is   governed,   so   should   he   desire  to   exercise  his  own 
power  as  to  live  uuder  no  rules,  what  remains  for  him  but 
that  having  lost   all  heat  he  should  grow  cold  and  sense- 
less,  and,  departing  from  truth,  vanish  away. 

AuG.  But  that  which  is  said  to  have  taken  place  not  many  Aug.  de 
days  after,  namely,  that  gathering  all  together  he  set  out  Ev*]ib. 
abroad  into  a  far  country,  which  is  forgetfulness   of  God,  'i-  q'i-  33. 
signifies  that  not  long  after  the  institution  of  the  human  race, 
the  soul  of  man  chose  of  its  free  will  to  take  with  it  a  certain 
power  of  its  nature,  and  to  desert  Him  by  whom  it  was  created, 
trusting  in  its  own  strength,  which  it  wastes  the  more  rapidly 
as  it  has  abandoned  Him  who  gave  it.    Hence  it  follows,  And 
there  wasted  his  substance  in  riotous  living.     But  He  calls  a 
riotous  or  prodigal  life  one  that  loves  to  spend  and  lavish  itself 
with  outward  show,  while  exhausting  itself  within,  since  every 
one  follows  those  things  which  pass  on  to  somethiug  else, 
and  forsakes  Him  who  is  closest  to  himself.     As  it  foUows, 

2m  2 


532  GOSPKL    ACCORDING    TO  CHAr.  XV. 

And  wheu  he  had  spent  all,  there  arose  a  great  famine  in  that 
land.     Thc  famiiie  is  tlie  waiit  of  tlie  word  of  truth. 

It  foUows,  And  he  began  to  be  in  want.    Fitly  did  he  begia 

to  be  iu  want  who  abaiidoiied  the  treasures  of  the  wisdotn 

and  the  knowlcdge  of  God,  and  the  unfathomableness  of  the 

hcavenly  richcs.     It  follows,  And  he  went  andjoined  himself 

Aug.         to  a  citizen  of  that  country.     Aug.   One  of  the  citizeus  of 

ubi  sup.     jjjjj^i-  country  was  a  certain  priuce  of  the  air  belonging  to 

the  array  of  the  devil,  whose  fields   signify  the  raanner  of 

his  power,  concerning  which  it  follows,  And  he  sent  him  into 

the  field  to  feed  swine.     The  swine  are  the  unclean  spirits 

which  are  under  him.     Bede.  But  to  fecd  swine  is  to  work 

those  things  in  which  the  unclcan  spirits  delight.     It  fol- 

lows,  And  he  ivoidd  have  fiUed  his  belly  with  the  husks  which 

the  swine  did  eat.    The  husk  is  a  sort  of  bean,  erapty  within, 

soft  outside,  by  which  the  body  is  not  refreshed,  but  filled, 

Aug.         Eo  that  it  rather  loads  thau  nourishes.     Aug.   The  husks 

u  1  sup.     lY^QT^^  ysith  which  the  swiue  were  fed  are  the  teaching  of  the 

world,  which  cries  loudly  of  vauity ;  according  to  which  in 

various  prose  and  verse  men  repeat  the  praises  of  the  idols, 

and  fables  belouging  to  the  gods  of  the  Gentiles,  wherewith 

the  devils  are  delighted.     Heuce  when  he  would  fain  have 

filled  hiraself,  he  wished  to  find  therein  something  stable  and 

upright  vvhich  might  relate  to  a  happy  life,  and  he  could  not; 

as  it  follows,  And  no  one  gave  to  him. 

Jer.  2,  5.        Cyril.  But  siuce  thc  Jews  are  frequently  reproved  in  holy 

Isa.  2'J,     Scripture  fur  their  many  crimes,  how  agree  with  this  people 

the  words  of  the  elder  son,  saying,  Lo,  these  many  years  do 

I  serve  thee,  neither  transgressed  I  at  any  time  thy  command- 

ment.     This  theu  is  the  meaning  of  the  parable.     The  Pha- 

risees  aud  Scribes  reproved  Him  because  He  received  siu- 

ners;  He  set  forth  the  parable  in  which  He  calls  God  the 

man  who  is  the  father  of  the  two  sous,  (that  is,  the  right- 

eous  and  the  sinners,)  of  whom  the  first  degree  is  of  the 

righteous  who  follow  righteousness  from  the  beginniug,  the 

second  is   of  those   men  who  are  brought  back  by  repent- 

Basil.        auce  to  righteousuess.     Basil.  Besides,  it  belongs  more  to 

2^.  '   '     the  character  of  the  aged  to  have  an  old  man's  miud  aud 

gravity,    than    his    hoar   hairs,    nor    is    he    blamed    who   is 

young  in  age,  but   it    is   the   young  in   habits  who  lives 


VER.   11 16.  ST.   LUKE.  533 

according  to  his  passions.  Tit.  Bost.  The  younger  son  then 
went  away  not  yet  matured  in  mind,  and  seeks  from  his 
father  the  part  of  his  inheritance  which  fell  to  him,  that  in 
truth  he  might  not  serve  of  necessity.  Tor  we  are  rational 
animals  endowed  with  free  wilL 

Chrys.  Now  the  Scripture  says,  that  the  father  divided  Chrys. 
equally  between  his  two  sons  his  substance,  that  is,  the "  ^"^' 
knowledge  of  good  and  evil,  which  is  a  true  and  everlasting 
possession  to  the  soul  that  uses  it  well.  The  substance  of 
reason  which  flows  from  God  to  men  at  their  earhest  birth, 
is  given  equally  to  all  who  come  into  this  world,  but  after  the 
intercourse  that  follows,  each  one  is  found  to  possess  more 
or  less  of  the  substance  ;  since  one  beheving  that  which  he 
has  received  to  be  from  his  father,  preserves  it  as  his  patri- 
mony,  another  abuses  it  as  something  that  may  be  wasted 
away,  by  the  Hberty  of  his  own  possession.  But  the  freedom 
of  will  is  shewn  in  that  the  father  neither  kept  back  the  son 
who  wished  to  depart,  nor  forced  the  other  to  go  that  desired 
to  remain,  lest  he  should  seern  rather  the  author  of  the  evil 
that  followed.  But  the  youngest  son  went  afar  off,  not  by 
clianging  his  place,  but  by  turning  aside  his  heart.  Hence  it 
follows,  He  took  ajourney  into  afar  country.  Ambrose.  For 
what  is  more  afar  off  than  to  depart  frora  one's  self,  to  be 
separate  not  by  country  but  by  habits.  For  he  wlio  severs 
himself  from  Christ  is  an  exile  from  his  country,  and  a  citizen 
of  this  world.  Fitly  then  does  he  waste  his  patrimony  who  de- 
parts  frora  the  Church.  Tit.  Bost.  Hence  too  was  the  pro- 
digal  denorainated  one  who  wasted  his  substance,  that  is,  his 
right  understanding,  the  teaching  of  chastity,  the  knowledge 
of  the  truth,  the  recollections  of  his  father,  the  sense  of 
creation. 

Ambrose.  Now  there  came  to  pass  in  that  country  a  faraine 
not  of  food  but  of  good  works  and  virtues,  which  is  the  raore 
wretched  fast.  For  he  who  departs  from  the  word  of  God 
is  hungry,  because  raan  does  not  live  on  bread  alone,  but  on  Matt.  4,4. 
every  word  of  God.  And  he  who  departs  from  his  treasures 
is  in  want.  Therefore  began  he  to  be  in  want  and  to  sufFer 
hunger,  because  nothing  satisfies  a  prodigal  raind.  He  went 
awav  therefore,  and  attached  himself  to  one  of  the  citizens. 
For  he  who  is  attached,  is  in  a  snare.     And  that  citizen 


53  A  OOSPEI,    ACCORDIKG    TO  CHAr.  XV. 

Luke        secms  to  bc  a  prince  of  thc  workl.     Lastly,  he  is  sent  to  his 

'     ■       farm  vvhicli  lie  bought  who  excused  himself  from  the  kingdom. 

Bede.     For  to  be  seiit  to  the  farm  is  to  be  enthralled  by  the 

Matt.  8.     desire  cf  worldly  substaiice.     Ambrose.  But  he  feeds  those 

Luke  s.  svviue  into  whom  the  devil  sought  to  enter,  living  iu  filth  and 
pollution.  Theopiiyl.  Thcre  thcn  he  feeds,  who  surpasscd 
othcrs  in  vicc,  such  as  are  panders,  arch-robbers,  arch- 
pubHcans,  who  teach  others  their  abominable  works. 

Clirys.  Chrys.  Or   he   who   is    destitute    of  spiritual   riches,    as 

''"^'  wisdom  and  understanding,  is  said  to  feed  swine,  that  is,  to 
nourish  in  his  soul  sordid  and  unclean  thoughts,  and  he 
devours  the  material  food  of  cvil  conversation,  sweet  indeed 
to  him  who  lacks  good  works,  because  every  work  of  carnal 
plcasure  seems  sweet  to  the  depraved,  while  it  inwardly  un- 
nerves  and  destroys  the  powers  of  the  soul.  Food  of  this 
kind,  as  being  swine's  food  and  hurtfully  sweet,  that  is,  the 
allurements  of  fleshly  delights,  the  Scripture  describes  by 
the  name  of  husks.  Ambrose.  But  he  desired  to  fill  his 
belly  with  the  husks.  For  the  sensual  care  for  nothing  else 
but  to  fill  their  bellies.  Theophyl.  To  whom  no  one  gives 
a  sufficicncy  of  evil ;  for  he  is  afar  from  God  who  lives  on  such 
things,  and  the  devils  do  their  best  that  a  satiety  of  evil 
should  never  come.  Gloss.  Or  no  one  gave  to  him,  because 
when  the  devil  makes  any  one  his  own,  he  procures  no 
further  abundance  for  him,  knowing  him  to  be  dead. 


17.  And  when  he  came  to  himself,  he  said,  How 
many  hired  servants  of  my  father's  have  bread  enough 
and  to  spare,  and  I  perish  with  hunger  ! 

18.  I  will  arise  and  go  to  my  father,  and  will  say 
unto  him,  Father,  I  have  sinned  against  heaven,  and 
before  thee, 

19.  And  am  no  more  worthy  to  be  called  thy  son  : 
make  me  as  one  of  thy  hired  servants. 

20.  And  he  arose,  and  came  to  his  father.  But 
when  he  was  yet  a  great  way  off,  his  father  saw  him, 
and  had  compassion,  and  ran,  and  fell  on  his  neck. 
and  kissed  him. 


VER.   17 24.  ST.  LUKE.  535 

21.  And  the  son  said  unto  him,  Father,  I  have 
sinned  against  heaven,  and  in  thy  sight,  and  am  no 
more  worthy  to  be  called  thy  son. 

22.  But  the  father  said  to  his  servants,  Bring  forth 
the  best  robe,  and  put  it  on  him  ;  and  put  a  ring  on 
his  hand,  and  shoes  on  his  feet : 

23.  And  bring  hither  the  fatted  calf,  and  kill  it ; 
and  let  us  eat,  and  be  merry  : 

24.  For  this  my  son  was  dead,  and  is  alive  again  ; 
he  was  lost,  and  is  found.  And  they  began  to  be 
merry. 

Greg.  Nyss.     The  younger  son  had  despised  his  father  Greg. 
when  first  he  departed,  and  had  wasted  his  father's  monev.  ^^^,^'  ^" 

Y^  .  .  mul.  pec- 

J3ut  when  in  course  of  time  he  was  broken  down  by  hardship,  cat. 
having  become  a  hired  servant,  and  eating  the  same  food 
with  the  swine,  he  returned,  chastened,  to  his  father's  house. 
Hence  it  is  said,  And  when  he  came  to  himself,  he  said,  How 
many  hired  servants  of  my  father's  have  bread  enough  and  to 
spare,  but  I  perish  with  hunger.  Ambrose.  He  rightJy  re- 
turns  to  himself,  because  he  departed  from  himself.  Tor 
he  who  returns  to  God  restores  himself  to  himself,  and  he 
who  departs  from  Christ  rejects  himself  from  himseif.  Aug.  Ang.  de 
But  he  returned  to  himself,  when  from  those  thiugs  which  ^^'■^,^^'  .. 

^  Ev,  lib.  11 

without  unprofitably  entice  and  seduce,  he  brought  back  his  liu.  33. 
mind  to  the  inward  recesses  of  his  conscience. 

Basil.  There  are  three  different  distinct  kinds  of  obedi- 
ence.     For  either  from  fear  of  punishment  we  avoid  evil  and 
are  servilely  disposed ;    or  looking  to  the  gain  of  a  reward 
we  perform  what   is   commanded,  hke  to   raercenaries;    or 
we  obey  the  law  for  the  sake  of  good  itself  and  our  love  to 
Him  who  gave  it,  and   so  savour  of  the  mind  of  children. 
Ambrose.  For  the   son  who    has  the    pledge   of  the    Holy 
Spirit  iu  his  heart  seeks  not  the  gaiu  of  au  eartlily  revvard, 
but  preserves   the  right  of  an  heir.     Tliese   are   also   good  Matt.  20, 
husbandmen,  to  whom  the  vineyard  is  let  out.    They  abound  *^- 
not  iu  husks,  but  bread.     Alg.  But  wheuce  could  he  kuow  Aug. 
this  vvho  iiad  that  great  forgetfuhiess  of  God,  vvhich  exists  "^'  ^^'^' 


53G  GOSPEL   ACCOUniNC    TO  CIIAr.  XV. 

in  all  idolatcrs,  unlcss  it  was  the  reflcction  of  one  returning 

to  liis  riglit  understanding,  when  the  Gospel  was  preachcd. 

Ah'eady  might  such  a  soul  scc  that  many  preach  thc  truth, 

among  whom  thcre  werc  somc  not  lcd  by  the  love  of  the 

truth  itself,  but  the  dcsire  of  getting  worklly  profit,  who  yet 

do  not  preach  another  Gospel  Hke  the  heretics.     Therefore 

are  they  rightly  called  mercenaries.     For  in  the  same  house 

there  are  men  who  handle  the  same  bread  of  the  word,  yet 

are  not  called  to  an  eternal  inheritance,  but  hire  themselves 

for  a  temporal  reward. 

Chrys.  Chrys.  After  that  he  had  suffered  in  a  foreign  land  all 

Patre  et     such    things    as   the   Avicked    deserve,    constraincd    by    the 

duobus      necessity  of  his  raisfortunes,  that  is  by  hunger  and  want,  he 

becomes  sensible  of  what  had  been  his  ruin,  who  through 

fault  of  his  own  will  had  thrown  himself  from  his  father  to 

strangers,  from  home  to  exile,  from  riches  to  want,  from 

abundance    and    luxury   to   famine ;    and    he    significantly 

adds,  But  I  am  here  perishing  with  hunger.     As  though  he 

said ;  I  am  not  a  stranger,  but  the  son  of  a  good  father,  and 

the  brother  of  an  obedient  son ;  I  who  am  free  and  noble  am 

bccome  more  wretched  than  the  hired  servants,  sunk  from 

the  highest  eminence  of  exalted  rank,  to  the  lowest  degra- 

Greg.        dation.     Greg.  Nyss.  But  he  returned  not  to  his  former  hap- 

1  sup.     pjjjggg  Ijefore  that  coming  to  himself  he  had  experienced  the 

presence  of  overpowering  bitterness,  and  resolved  the  words 

Aug.         of  repentance,  which  are  added,  I  loill  arise.     Aug.   For  he 

u  1  sup.     ^^g  lying  down.     And  I  will  go,  for  he  was  a  long  way  ofF. 

To  my  father,  because  he   was   under   a  master  of  swine. 

But  the  other  words  are  those  of  one  meditating  repentance 

in  confession  of  sin,  but  not  yet  working  it.    For  he  does  not 

now  speak  to  his  father,  but  promises  that  he  will  speak 

when  he  shall  corae.     You  raust  understand  then  that  this 

"  coming  to  the  father"  must  now  be  taken  for  being  esta- 

blished  in  the  Church  by  faith,  where  there  may  yet  be  a 

lawful  and  effectual  coufession  of  sins.     He  says  then  that 

he  will  say  to  his  fatlier,  Father.     Ambuose.  How  merciful ! 

He,  thouah    offended,   disdaius   not    to   hear  the   name  of 

Father.     /  liave  sinned ;   this  is  the   first   confession  of  siu 

to  the  Author  of  nature,  the   Ruler  of  mercy,  the   Judge 

of  faith.     But  though  God  knows  all  thiugs,  He  yet  waits 


VER.   17 .24.  ST,  LUKE.  537 

for  tlie  voice  of  thy  confession.  For  with  the  mouth  cou- 
fession  is  made  to  salvation,  since  he  lighteus  the  load 
of  error,  who  himself  throweth  the  weight  upon  himself, 
and  shuts  out  the  hatred  of  accusation,  who  anticipates 
the  accuser  by  confessing.  In  vain  would  you  hide  from 
Him  whom  nothing  escapes;  and  you  may  safely  discover 
what  you  know  to  be  already  known.  Confess  the  rather 
that  Christ  may  intercede  for  thee,  the  Church  plead  for 
thee,  the  people  weep  over  thee  :  nor  fear  that  thou  wilt  not 
obtain ;  thy  Advocate  promises  pardon,  thy  Patron  favour, 
thy  Deliverer  promises  thee  the  reconciliation  of  thy  Fa- 
ther's  affection.  But  he  adds,  Against  heaven  and  before  thee. 
Chrys.  When  he  says,  Before  thee,  he  shews  that  this  father  Chrys. 
must  be  understood  as  God.  For  God  aloue  beholds  all  "  '  ''"^* 
things,  from  Whom  neither  the  simple  thoughts  of  the  lieart 
can  be  hidden. 

AuG.  But  whether  was  this  sin  against  heaven,  the  same  Aug.  de 
as  that  which  is  before  thee ;    so  that  he  described  by  the  py^„  j  ;; 
name   of  heaven    his   father's   supremacy.      /  have   sinned  l"-  ^^- 
against  heaven,  i.e.  before  the  souls  of  the  saints;  but  be- 
fore  thee  in  the  very  sanctuary  of  my  conscience. 

Chrys.  Or  by  heaven  in  this  place  may  be  understood  Chrys. 
Christ.  For  he  who  sins  against  heaven,  which  although  "  ^"^" 
above  us  is  yet  a  visible  element,  is  the  same  as  he  who 
sins  against  man,  whom  the  Son  of  God  took  into  Himself 
for  our  salvation.  Ambrose.  Or  by  these  words  are  signified 
the  heavenly  gifts  of  the  Spirit  irapaired  by  the  sin  of  the 
soul,  or  because  from  the  bosom  of  his  mother  Jerusalem 
wliich  is  in  heaven,  he  ought  never  to  depart.  But  being 
cast  down,  he  must  by  no  means  exalt  himself.  Hence  hc 
adds,  /  am  no  more  ivorthy  to  be  called  thy  son.  And  that  he 
might  be  raised  up  by  the  merit  of  his  humility,  he  adds, 
Make  me  as  one  of  thy  hired  servants. 

Bede.  To  the  affection  of  a  son,  who  doubts  not  that  all 
things  which  are  his  father's  are  his,  he  by  no  means  lays 
claim,  but  desires  the  conditiou  of  a  hired  servant,  as  now 
about  to  serve  for  a  reward.  But  he  admits  that  not  even 
this  could  he  deserve  except  by  his  father's  approbation. 

Greg.  Nyss.  Now  this  prodigal  son,  the  Holy  Spirit  has  Greg. 
cugraved  upon  our  hearts,  that  vve  may  be  instructed  how  we  "  '  ^"'^' 


538  GOSPEL    ACCORDING    TO  CIIAP.  XV. 

Chrys        ouglit  to  deplore  the  sius  of  our  soul.     Chrys.  Who  after 

Hom.  II.   ^jjg^j.  jjg  shid,  I  will  ffo  io  my  father,  (whicli  brought  all  good 

Iloiu.        tliiugs,)  tarried  not,  but  took  the  whole  journey;  for  it  fol- 

lows,  And  he  arose,  and  came  to  his  father.     Let  us  do  hke- 

wise,  and  not  be  wearied  with  the  length  of  the  way,  for  if 

we  are  wilHng,  the  return  will  become  swift  and  easy,  pro- 

vided  that  we  desert  sin,  which  led  us  out  from  our  Father's 

liouse.     But  the  father  pitietii  those  who  return.     For  it  is 

Aug.         added,  And  when  he  was  yet  afar  off.     Aug.  For  before  that 

"  '  *"P*     he  perceived  God  afar  oflP,  when  he  was  yet  piously  seeking 

him,  his  father  saw  him.     For  the  ungodly  and  proud,  God 

is  well  said  not  to  see,  as  uot  having  them  before  His  eyes. 

For  men  are  not  commonly  said  to  be  before  the  eyes  of  any 

one  except  those  who  are  beloved. 

Chrys.  Chrys.  Now  thc  father  perceiving  his  penitence  did  not 

iiiEp.       ^^^^^^  ^^  receive  the  words  of  his  coufession,  but  anticipates 

E,om.        liis  supplication,  and  had  compassion  on  him,  as  it  is  added, 

Greg.        and  was   moved   with  pity.      Greg.  Nyss.    His   meditating 

^  ^"^*     coufessiou  so  wou  his  father  to  him,  that  he  went  out  to  meet 

him,  and  kissed  his  neck ;   for  it  foUows,  and  ran,  and  felt 

on   his  neck,  and   kissed   him.     This    siguifies  the  yoke    of 

reason  imposed  oo  the  mouth  of  man  by  Evangehcal  tra- 

Chrys.       ditiou,  which  annulled  the  observance  of  the  law.     Chrys. 

Patre  et*^    For  what  clse  means  it  that  he  ran,  but  that  we  through  the 

duob.  Fil.  hiudrauce  of  our  sius  cannot  by  our  own  virtue  reach  to 

God.     But  because  God  is  able  to  come  to  the  weak,  he  fell 

on  his  neck.     The  mouth  is  kissed,  as  that  from  which  has 

proceeded  the  confession  of  the  peuitent,  springing  from  the 

heart,  which  the  father  gladly  received. 

Ambrose.  He  runs  then  to  meet  thee,  because  He  hears 
thee  within  meditating  the  secrets  of  thy  heart,  and  when 
thou  wert  yet  afar  ofF,  He  runs  lest  any  one  should  stop 
Him.  He  embraces  also,  (for  in  the  ruuning  there  is  fore- 
knowledge,  in  the  embrace  mercy,)  and  as  if  by  a  certain 
irapulse  of  paternal  afltectiou,  falls  upon  thy  neck,  that  He 
may  raise  up  him  that  is  cast  dowu,  and  bring  back  agaiu 
to  heaven  him  that  was  loaded  with  sins  aud  bent  down 
to  the  earth.  I  had  rather  then  be  a  son  thau  a  sheep. 
For  the  slieep  is  fouud  by  thc  shepherd,  the  sou  is  honoured 
by  the  fallier. 


VER.   17 — 24  ST.  LUKE.  539 

AuG.  Or  running  He  fell  upon  his  neck;  because  the  Father  An<r. 
abandoned  not  His  Only-Begotten  Son,  in  whom  He  has  ever  "^^  ^"P" 
been  running  after  our  distant  wanderings.     For  God  was  in  2  Cor.  5, 
Christ  reconciling  the  world  unto  Himself.     But  to  fall  upou     * 
his  neck  is  to  lower  to  His  embrace  His  owu  Arm,  which  is 
the  Lord  Jesus  Christ.     But  to  be  comforted  bv  the  word  of 
God's  grace  unto  the  hope  of  pardon  of  our  sins,  this  is  to 
return  after  a  long  journey  to  obtain  frora  a  father  the  kiss  of 
love.     But  already  plaiited  in  the  Church,  he  begins  to  con- 
fess  his  sinSj  nor  says  he  all  that  he  promised  he  would  say. 
For  it  follows,  And  his  son  said  unto  him,  ^c.    He  wishes  that 
to  be  done  by  grace,  of  which  he  confesses  himself  unworthy 
by  any  merits  of  his  own.     He  does  not  add  what  he  had 
said,  when  meditating  beforehand,  Make  me  as  one  of  thij 
hired  servants.      For  wheu   he   had  not   bread,   he   desired 
to  be  even  a    hired    servant,   which    after  the  kiss  of  his 
father  he  now  most  nobly  disdained.      Chrys.    The  father  chrys. 
does  not   direct  his  words   to  his    son,    but    speaks   to   liis  "°"  "'^ 
steward,    for   he    who    repents,    prays   indeed,   but   receives 
no  answer  in  word,   yet  beholds  mercy  effectual  iu  opera- 
tion.     For  it  follows,  But  the  father  said  unto  his  servants, 
Bring  forth  the  best  robe,  and  put  it  on  him.      Theophyl. 
By  the  servants   (or  angels)   you  may  understand  adminis- 
tering  spirits,  or  priests  who  by  baptism  and  the  word  of 
teaching  clothe  the  soul  with  Christ  Himself.     For  as  many  Gal.  3, 27 
of  us  as  have  been  baptized  in  Christ  have  put  on  Christ. 
AuG.    Or  the   best  robe  is   the  dignity  which  Adam  lost;Au<T.  de 
the  servants  who  bring  it  are  the  preachers  of  recouciliation.  ^^*^  jj^ 
Ambrose.  Or  the  robe  is  the  cloke  of  wisdom,  by  which  the  q.  33. 
Apostle  covers  the  nakedness  of  the  body.     But  he  received 
the  best  wisdom ;  for  there  is  one  wisdom,  which  knew  not 
the  raystery.     The  ring  is  the  seal  of  our  unfeigned  faith, 
and  the  irapression  of  truth ;   concerning  which  it  follows, 
And  put  a  ring  on  his  hand.      Bede.   That  is,   his   work- 
ing,   that   by   works   faith    may  shine   forth,   and    by  faith 
his   works   be    strengthened.       Aug.    Or    the    ring   on   the  Aug. 
haud  is  a  pledge  of  the  Holy  Spirit,   because  of  the  par-  "  ''"^'' 
ticipation  of  grace,   which  is   well   signified   by  the  finger. 
Chrys.  Or  he   orders  the   ring  to  be   given,   which  is   tLe  Chrvs. 
^yrabol  of  the  seal  of  salvation,  or  rather  the  badge  of  be-  " 


5  10  COSPEL   ACCORDING    TO  CHAP.  XV. 

trothment,   and  plcdge  of  the   nuptials   nith   which   Christ 

cspouses  Ilis  Church.     Since  the  soul  that  recovers  is  united 

hv  this  ring  of  faith  to  Christ. 

Aiitr.  AuG.    But  the  sJioes  on  the  feet  are  thc  prcparation  for 

^'     prcaching  the  Gospel,  in  order  not  to  touch  carthly  things. 

Chrys.       Chrys.  Or  lic  hids  them  put  shoes  on  his  feet,  either  for 

Hom.  de    ^jjg  ^^\ic.  of  covcring  the  solcs  of  his  fect  that  he  may  walk 

duobiis      firm   along  the  slippery  path  of  the  world,  or  for  the  mor- 

tification  of  liis  memhers.     For  the  course  of  our  life  is  called 

in  the  Scriptures  a  foot,  and  a  kind  of  mortification  takes 

place  in  shoes;   inasmuch  as  they  are  made  of  the  skins  of 

dead  animals.     He  adds  also,  that  the  fatted  calf  must  be 

killed  for  the  celebration  of  the  feast.     For  it  follows,  And 

hring  the  fatted  calf,  that  is,  the  Lord  Jesus  Christ,  whora 

he  calls  a  calf,   because  of  the  sacrifice  of  a  body  without 

spot ;  but  he  called  it  fatted,  because  it  is  rich  and  costly, 

inasmuch   as  it  is  sufficient  for  the  salvation  of  the  whole 

world.    But  the  Father  did  not  Himself  sacrifice  the  calf,  but 

gave  it  to  be  sacrificed  to  others.    For  the  Father  perraitting, 

Aug.         the  Son  consenting  thereto  by  raen  was  crucified.     Aug.  Or, 

^"^*     the  fatted  calf  is  our  Lord  Himself  in  the  flesh  loaded  with 

insults.     But  in  that  the  Father  coramands  them  to  bring  it, 

what  else  is  this  but  that  they  preach  Him,  and  by  declaring 

Him  cause  to  revive,  yet  unconsumed  by  hunger,  the  bowels 

of  the  hungry  Son  ?    He  also  bids  them  kill  Hira,  alluding  to 

His  deatli.     For  He  is  then  killed  to  each  raan  who  believes 

Hira  s1ain.     It  follows^  And  let  us  eat.     Ambrose.  Rightly 

the  flesh  of  the  calf,  because  it  is  the  priestly  victira  which 

was  offered  for  sin.     But  he  introduces  him  feasting,  when 

he  sa3's,  Be  merry ;   to  shew  that  the  food  of  the  Father  is 

our  salvation ;   the  joy  of  the  Father  the  rederaption  of  our 

Chrys.       sins.     Chrys,  For  the  father  himself  rejoices  in  the  return 

^"^'      of  his    son,   and    feasts   on    the    calf,   because  the  Creator, 

rejoicing   in   the    acquisition    of  a   believing   people,   feasts 

on   the   fruit  of  His   mercy  by  the   sacrifice  of  His   Son. 

Hence  it  follows,  For  this  my  son  was  dead,  and  is  alive 

again.      Ambrose.    He   is    dead  who   was.      Therefore  the 

Gentiles  are  not,  the  Christian  is.     Here  however  raight  be 

uuderstood  one  individual  of  the  human  race;   Adam  was, 

and  in  hira  we  all  were.     Adam  perished,  and  in  him  we  all 


VER,  25 — 32.  ST.  LUKE.  541 

liave  perislied.  Mau  tlieii  is  restored  in  that  Man  vvlio  has 
died.  It  might  also  seem  to  be  spoken  of  one  working 
repentance,  because  he  dies  not  who  has  not  at  one  time 
lived.  And  the  Gentiles  indeed  when  they  have  believed 
are  made  alive  again  by  grace.  But  he  who  has  fallen 
recovers  by  repentance.  Theophyl.  As  then  with  respect 
to  the  condition  of  his  sius,  he  had  been  despaired  of ;  so  in 
regard  to  human  nature,  which  is  changeable  and  cau  be 
turned  from  vice  to  virtue,  he  is  said  to  be  lost.  For  it  is 
less  to  be  lost  than  to  die.  But  every  one  who  is  recalled 
and  turned  from  sin,  partaking  of  the  fatted  calf,  becomes  au 
occasion  of  joy  to  his  Father  and  his  servants,  that  is,  the 
angels  and  priests.  Hence  it  follows,  And  they  all  began 
to  be  merry.  Aug.  Those  bauquets  are  now  celebrated,  -^^?,- 
the  Church  being  enlarged  and  extended  throughout  the 
whole  world.  For  that  calf  in  our  Lord^s  body  and  blood 
is  both  offered  up  to  the  Father,  and  feeds  the  whole 
house. 


25.  Now  his  elder  son  was  in  the  field ;  and  as  he 
came  and  drew  nigh  to  the  house,  he  heard  musick 
and  dancing. 

26.  And  he  called  one  of  the  servants,  and  asked 
what  these  things  meant. 

27.  And  he  said  unto  hira,  Thy  brother  is  come ; 
and  thy  father  hath  killed  the  fatted  calf,  because  he 
hath  received  him  safe  and  sound. 

28.  And  he  was  angry,  and  would  not  go  in : 
therefore  came  his  father  out,  and  intreated  him. 

29.  And  he  answering  said  to  his  father,  Lo,  these 
many  years  do  I  serve  thee,  neither  transgressed  I  at 
any  time  tliy  commandment :  and  yet  thou  never 
gavest  me  a  kid,  that  I  might  make  merry  with  my 
friends  : 

30.  But  as  soon  as  this  thy  son  was  come,  which 
hath  devoured  thy  Hving  with  harlots,  thou  hast  killed 
for  him  the  fatted  calf. 


ni2  OOSPKL    AfTORDTNG    TO  Cir AP.  XV. 

31,  And  Iic  said  unto  liim,  Son,  thou  art  ever  with 
me,  and  all  that  I  havc  is  thine. 

32.  It  was  mcct  that  we  should  make  merry,  and 
be  glad :  for  this  thy  brother  was  dead,  and  is  alive 
again  ;  and  was  lost,  and  is  found. 

Bede.  While  the  Scribes  and  rharisees  were  murmurin"; 

ahout  Ilis  receiving  sinners,  onr  Saviour  put  three  parahles 

to  them  successively.     In  the  two  first  He  hints  at  the  joy 

Ile  has  with  the  angels  in  the  salvation  of  penitents.     But  in 

tlie  tliird  He  not  only  declares  His  own  joy  and  that  of  His 

angels,   but  He  also  blames  the  murmurings  of  those  who 

were  eiivious.     !For  He  says,  Now  his  elder  son  was  in  the 

Aug.        field.      AuG.    The    elder   son   is    the    people   of  Israel,   not 
ubi  sup.      -11  .,  T,i  .,, 

nideea  gone  mto  a  distant  country,  yet  not  m  the  house, 

but  in  the  field,  that  is,  in  the  paternal  wealth  of  the  Law  and 

the  Prophets,  choosing  to  work  earthly  things.     But  coming 

from  the  field  he  began  to  draw  nigh  to  the  house,  that  is, 

the  labour  of  his  servile  works  being  condemned  bv  the  same 

Scriptures,  he  was  looking  upon  the  liberty  of  the  Church. 

Whence  it  follovvs ;  And  as  he  came  and  drew  nigh  to  the 

house,  he  heard  music  and  dancing  ;  that  is,  men  filled  with 

the  Holy  Spirit,  with  harmonious  voices  preaching  the  Gos- 

pel.    It  follows,  And  he  called  one  oj  the  servants,  S^^c.  that  is, 

lie  takes  one  of  the  prophets  to  read,  and  as  he  searches  in 

it,  asks  in  a  manner,  why  are  those  feasts  celebrated  in  the 

Church  at  which  he  finds  hiraself  present?     His  Father's 

servant,  the  prophet,  answers  hira.     For  it  follows;  And  he 

said  unto  him,    Thy  brother  is  come,  ^t.     As  if  he  should 

say,  Thy  brother  was  in  the  farthest  parts  of  the  earth,  but 

hence  the  greater  rejoicing  of  those  who  sing  a  neiv  song, 

If.  i2,  10.  because  Ilis  praise  is  from  the  end  of  the  earth;  and  for  his 
sake  who  was  afar  off,  was  slain  the  Man  who  knows  how  to 

See  l.sa.     bear  our  infirmities,  for  they  who  have  not  been  told  of  Him 

52  15.      iiave  seen  IJim. 

Ambrose.  But  the  younger  son,  that  is  the  Gentile  people, 
is  envied  hy  Israel  as  the  elder  hrother,  the  privilege  of  his 
rather's  blessing.  Which  the  Jews  did  because  Christ  sat 
duwn  to  meat  with  the  Gentiles,  as  it  follows;  And  he  was 
angry,  and  would  not  go  in,  ^c. 


VER.  25 — 32.  ST.  LUKE.  513 

AuG.  He  is  angrj'  evcn  also  now,  and  still  is  iinwilling  to 
enter.  "When  then  the  fulness  of  the  Gentiles  shall  have 
corae  iu,  his  Father  will  go  out  at  the  fit  titne  that  all  Israel  Rom. 
also  may  be  saved,  as  it  follows,  Therefore  came  his  father  ^^'^^- 
out  and  entreated  him.  For  there  shall  be  at  some  time  an 
open  calling  of  the  Jews  to  the  salvation  of  the  Gospel. 
Whicli  manifestation  of  calling  he  calls  the  going  ont  of  the 
father  to  entreat  the  elder  son.  Next  the  answer  of  tlie  elder 
son  involves  two  questions ;  for  it  follows,  And  he  answering 
said  to  his  father,  Lo  these  many  years  do  I  serve  thee,  neither 
transgressed  I  at  any  time  thy  commandment.  With  respect 
to  the  commandment  not  transgressed,  it  at  once  occurs, 
that  it  was  not  spoken  of  every  coramand,  but  of  that  most 
essential  one,  that  is,  that  he  was  seen  to  worship  no  other 
God  but  one,  the  Creator  of  all.  Nor  is  that  son  to  be 
vmderstood  to  represent  all  Israelites,  but  those  who  have 
never  turned  from  God  to  idols.  For  although  he  might 
desire  earthly  things,  yet  sought  he  them  from  God  alone, 
though  in  common  with  sinners.  Hence  it  is  said,  I  tvas  g5  Ps.  73,  22. 
a  beast  before  Thee,  and  I  am  always  with  Thee.  But  who  is 
the  kid  which  he  never  received  to  make  merry  upon?  for  it 
foUows,  Thou  never  gavest  me  a  kid,  8j'C.  Under  the  name  of 
a  kid  the  sinner  may  be  signified. 

Ambrose.  Tlie  Jew  requires  a  kid,  the  Christian  a  lamb, 
and  therefore  is  Barabbas  released  to  thera,  to  us  a  larab  is 
sacrificed.  Which  thing  also  is  seen  in  the  kid,  because  the 
Jews  have  lost  the  ancient  rite  of  sacrifice.  Or  they  who 
seek  for  a  kid,  wait  for  Antichrist.  Aug.  But  I  do  not  see 
the  object  of  this  interpretation,  for  it  is  very  absurd  for  hitn 
to  whom  it  is  afterwards  said,  Thou  art  ever  with  me,  to  have 
wished  for  this  from  his  father,  i.  e.  to  believe  in  Antichrist. 
Nor  altogether  can  we  rightly  understand  any  of  the  Jews 
who  are  to  believe  in  Antichrist  to  be  that  son. 

And  how  could  he  feast  upon  that  kid  which  is  Antichrist 
who  did  not  believe  in  him  ?  But  if  to  feast  upon  the  slain 
kid,  is  the  same  as  to  rejoice  at  the  destruction  of  Antichrist, 
yiow  does  the  son  whom  the  father  did  not  entertain  say  that 
tliis  was  never  given  him,  seeing  that  all  the  sons  will  rejoice 
at  his  destruction?  His  complaint  then  is,  that  the  Lord  Him- 
self  was  denied  him  to  feast  upon,  because  He  deems  hira 


5  11'  COSPEL    ACCORDING    TO  CIIAP.  XV. 

a  sinner.  For  since  Ile  is  a  kid  to  tliat  nation  wliich  regards 
Ilim  as  a  violator  and  profancr  of  tlie  Sal)bath,  it  was  not  meet 
that  thcy  should  be  made  merry  at  His  banquet.  But  his  words 
witk  ))iy  friends  are  understood  according  to  the  relation  of 
the  chiefs  with  the  people,  or  of  the  people  of  Jerusalem  with 

Ilier.  in     tlie  othcr  nations  of  Judica.    Jerome.  Or  he  says,  Thou  never 

^H  n"^      9^^^^^  "'^  ^  ^^^i  ^'^^^  ^^'  ^*^  blood  of  prophet  or  priest  has 

inasum.     delivercd  us  from  the  Roman  power. 

Ambrose.  Now  the  shameless  son  is  like  to  the  Pharisee 
justifying  himself.  Because  he  had  kept  the  law  in  the  letter, 
he  wickedly  accused  his  brother  for  having  wasted  his  father's 
substance  with  harlots.     For  it  follows,  But  as  soon  as  this 

Aug.         th?j  son  is  come,  who  hath  devoured  thy  liviny,  Sfc.      Aug. 

u  1  sup.  rpjjg  harlots  are  the  superstitions  of  the  Gentiles,  with  whom 
he  wastes  his  substance,  who  having  left  the  true  marriage 
of  the  true  God,  goes  a  whoring  after  evil  spirits  from  foul 

Hier.  desire.  Jerome.  Now  in  that  which  he  says,  Thou  hast  killed 
1  sup.  yj^^  j^^^  ^^g  fatted  calf,  he  confesses  that  Christ  has  come, 
but  envy  has  no  wish  to  be  saved.  Aug.  But  the  father 
does  not  rebuke  him  as  a  liar,  but  commendiug  his  sted- 
fastness  vvith  him,  invites  him  to  the  perfection  of  a  better 
and  happier  rejoicing.     Hence  it  follows,  Bat  he  said  to  him, 

Hier.  Son,  thou  urt  ever  with  me.  Jerome.  Or  after  having  said, 
i  faup.  icj^ijjg  jg  boasting,  not  truth,''  the  father  does  uot  agree  with 
him,  but  restrains  him  in  another  way,  saying,  Thoic  art  with 
me,  by  the  haw  under  which  thou  art  bound;  not  as  though 
he  had  not  sinned,  but  because  God  continually  drew  him 
back  by  chastening.  Nor  is  it  wonderful  that  he  Hes  to  his 
father  who  hates  his  brother.  Ambrose.  But  the  kind  father 
was  still  desirous  to  save  him,  saying,  Thou  art  ever  with  me, 
either  as  a  Jew  in  the  law,  or  as  the  righteous  man  in  com- 
munion  with  him. 

Aug.  AuG.   But  what  means  he  that  he  adds,  And  all  that  1 

ubi  sup.  ]^Q^^Q  is  thine,  as  if  they  were  not  his  brother's  also?  But  it  is 
thus  that  all  things  are  looked  at  by  perfect  and  immortal 
children,  that  each  is  the  possession  of  all,  and  all  of  each. 
For  as  desire  obtains  nothing  without  want,  so  charity  nothing 
with  waut.  But  how  all  things  ?  Must  theu  God  be  supposed 
to  have  subjected  the  angels  also  to  the  possession  of  such  a 
sou?   If  you  so  take  possession  as  that  the  possessor  of  a  thing 


VER.  25 — 32.  ST.  LUKE.  545 

is  its  lord,  certaiuly  not  all  things.  For  we  sliall  not  be  the 
lords,  but  the  companions  of  augels.  Agaiu,  if  possession 
is  thus  understood,  how  do  we  rightly  say  that  our  souls 
possess  truth  ?  I  see  no  reason  why  we  may  not  truly  and 
properly  say  so.  For  we  do  not  so  speak  as  to  call  our 
souls  the  mistresses  of  truth.  Or  if  by  the  term  possession 
we  are  hindered  from  this  sense,  let  that  also  be  set  aside. 
For  the  father  says  not,  "  Thou  possessest  all  things,"  but 
All  tJiat  I  have  is  thine,  still  not  as  if  thou  wert  its  lord. 
For  that  which  is  our  property  may  be  either  food  for  our 
families,  or  ornament,  or  something  of  the  kind.  And  surely 
when  he  can  rightly  call  his  father  his  own,  I  do  not  see 
why  he  may  not  also  rightly  call  his  own  what  belongs  to 
his  father,  only  in  different  ways.  For  when  we  shall  have 
obtained  that  blessedness,  the  higher  things  will  be  ours  to 
look  upon,  equal  things  ours  to  have  fellowship  with,  the  lower 
things  ours  to  rule.  Let  then  the  elder  brother  join  most 
safely  in  the  rejoicing.  Ambrose.  For  if  he  ceases  to  envy, 
he  will  feel  all  things  to  be  his,  either  as  the  Jew  possessing 
the  sacraments  of  the  Old  Testament,  or  as  a  baptized  person 
those  of  the  New  also.  Theophyl.  Or  to  take  the  whole  dif- 
ferently ;  the  character  of  the  son  who  seems  to  complaiu  is 
put  for  all  those  who  are  offended  at  the  sudden  advances  and 
salvation  of  the  perfect,  as  David  introduces  one  who  took 
offence  at  the  peace  of  sinners.  Tit.  Bost.  The  elder  son 
then  as  a  husbandman  was  engaged  in  husbandry,  digging  not 
the  land,  but  the  field  of  the  soul,  and  plantiug  trees  of  sal- 
vation,  that  is  to  say,  the  virtues.  Theophyl.  Or  he  was 
in  the  field,  that  is,  iu  the  world,  pampering  his  own  flesh, 
that  he  might  be  filled  with  bread,  and  sowing  in  tears  that  he 
might  reap  in  joy,  but  when  he  fouud  what  was  being  done,  he 
was  unwilling  to  enter  into  the  common  joy.  Chrys.  But  it  chrys. 
is  asked,  whether  one  who  grieves  at  the  prosperity  of  others  j  Tj^j^f*' 
is  affected  by  the  passion  of  envy.  We  must  answer,  that  no 
Saint  grieves  at  such  thiugs ;  but  rather  looks  upon  the  good 
things  of  others  as  his  own.  Now  we  must  not  take  every 
thing  contained  in  the  parable  literally,  but  bringiog  out  the 
meaning  which  the  Author  had  in  view,  search  for  nothing 
farther.  This  parable  then  was  written  to  the  end  that 
sinners  should  not  despair  of  returning,  knowing  that  they 

VOL.  III.  2  N 


51G  GOSPKI,    ACCORDINO    TO  CIIAP.  XV. 

shall  obtaiii  great  thiiigs.  Therefore  He  introduces  others 
so  troubled  at  these  good  thiugs  as  to  be  cousumed  with  envy, 
but  those  who  returUj  treatcd  with  such  great  honour  as  to 
become  themsclves  an  objcct  of  envy  to  othcrs.  Theopiiyl. 
Or  by  this  parable  our  Lord  reproves  the  will  of  the  Pha- 
risccs,  whom  according  to  the  argunient  He  terms  just,  as 
if  to  say,  Let  it  be  that  you  are  truly  just,  having  transgressed 
none  of  the  commandments,  raust  we  then  for  this  reason 
refuse  to  admit  those  who  turn  away  from  their  iniquities? 
Hier.  Jerome.  Oi",  in  another  way,  all  justice  in  comparison  of 

ubi  sup.     ^ijg  JQstice  of  God  is  injustice.     Therefore  Paul  says,  Who 
24.  shall  deliver  me  from  the  body  of  this  death?  and  hence  were 

Matt.        the  Apostles  moved  with  anger  at  the  request  of  the  sons  of 
'     ■       Zebedee.    Cyril.  Which  we  also  ourselves  sometimes  feel;  fur 
some  live  a  most  excellent  and  perfect  life,  another  ofttime  even 
in  his  old  age  is  converted  to  God,  or  perhaps  when  just  about 
to  close  his  last  day,  through  God's  mercy  washes  avvay  his 
guilt.    But  this  mercy  some  men  reject  from  restless  timidity 
of  mind,  uot  counting  upon  the  will  of  our  Saviour,  who  re- 
joices  in  the  salvation  of  those  who  are  perishing.    Theophyl. 
The  son  then  says  to  the  father,  For  nothing  I  left  a  life  of 
sorrow,  ever  harassed  by  sinners  who  were  my  enemies,  and, 
never  hast  thou  for  my  sake  ordered  a  kid  to  be  slain,  (that 
is,  a  sinner  who  persecuted  me,)  that  I  might  enjoy  myself 
I  Kings     for  a  little.     Such  a  kid  was  Ahab  to  EHjah,  who  said,  Lord, 
'  they  have  killed  Thy  prophets.     Ambrose.  Or  else,  This  bro- 

ther  is  described  so  as  to  be  said  to  come  from  the  farm,  that 
is,  engaged  in  worldly  occupations,  so  ignorant  of  the  things 
of  the  Spirit  of  God,  as  at  last  to  complain  that  a  kid  had 
never  been  slain  for  him.  For  not  for  envy,  but  for  the 
pardon  of  the  world,  was  the  Lamb  sacrificed.  The  envious 
seeks  a  kid,  the  innocent  a  lamb,  to  be  sacrificed  for  it. 
Therefore  also  is  he  called  the  elder,  because  a  man  soon 
grows  old  through  envy.  Therefore  too  he  stands  without, 
because  his  malice  exchides  him;  therefore  could  he  not 
hear  the  dancing  and  music,  that  is,  not  the  wanton  fascina- 
tions  of  the  stage,  but  the  harmonious  song  of  a  people, 
resounding  with  the  sweet  pleasantness  of  joy  for  a  sinner 
saved.  For  they  who  seeni  to  themselves  righteous  are 
angry  when  pardon  is  granted  to  one  confessing  his  sius. 


VER.  25 32.  ST.  LUKE.  547 

Who  art  thou  that  speakest  against  thy  Lord,  that  He  shouhl 
not,  for  example,  forgive  a  fault,  when  thoii  pardonest  whora 
thou  wilt?  But  we  ought  to  favour  forgiving  sin  after 
repentauce,  lest  while  grudging  pardon  to  another,  we  our- 
selves  obtain  it  not  from  our  Lord.  Let  us  not  envy  those 
who  return  from  a  distant  country,  seeing  that  ^ve  ourselves 
also  were  afar  off. 


2  N  2 


CHAP.  XVI. 

1.  And  He  said  unto  His  disciples,  There  was 
a  certain  rich  man,  which  had  a  steward ;  and  the 
same  was  accused  unto  him  that  he  had  wasted  his 
goods. 

2.  And  he  called  him,  and  said  unto  him,  How 
is  it  that  I  hear  this  of  thee?  give  an  account  of 
thy  stewardship ;  for  thou  mayest  be  no  longer 
steward. 

3.  Then  the  steward  said  within  himself,  What 
shall  I  do  ?  for  my  lord  taketh  away  from  me  the 
stewardship  :  1  cannot  dig ;  to  beg  I  am  ashamed. 

4.  I  am  resolved  what  to  do,  that,  when  I  am  put 
out  of  the  stewardship,  they  may  receive  me  into 
their  houses. 

5.  So  he  called  every  one  of  his  lord's  debtors  unto 
him,  and  said  unto  the  first,  How  much  owest  thou 
unto  my  lord  ? 

6.  And  he  said,  An  hundred  measures  of  oil.  And 
he  said  unto  him,  Take  thy  bill,  and  sit  down  quickly, 
and  write  fifty. 

7.  Then  said  he  to  another,  And  how  much  owest 
thou?  And  he  said,  An  hundred  measures  of  wheat. 
And  he  said  unto  him,  Take  thy  bill,  and  waite 
fourscore. 

Bede.  Having  rebuked  in  three  parables  those  who  mur- 
mured  because  He  received  penitents,  our  Saviour  shortly  after 
subjoins  a  fourth  and  a  fifth  on  almsgiving  and  frugahty,  be- 
cause  it  is  also  the  fittest  order  in  preaching  that  almsgiving 


VER.  1 7.  GOSPEL    ACCORDING   TO    ST.  LUKE.  549 

sliould  be  aclded  after  repentance.    Hence  it  follows,  And  Ha 
said  unto  His  disciples,  There  ivas  a  certain  rich  man.   Pseudo-  Hom.  de 
Chrys.  There  is  a  certain  erroneous  opinion  inherent  in  man- 
kind,  which  increases  evil  and  lessens  good.    It  is  the  feehng 
that  all  the  good  things  we  possess  in  the  conrse  of  our  life 
we  possess  as  lords  over  thera,  and   accordingly  we    seize 
thera  as  our  especial  goods,     But  it  is  quite  the  contrary. 
For  we  are  pLaced  in  this  life  not  as  lords  in  our  own  house, 
but  as  guests  and  strangers,  led  whither  we  would  not,  and  at 
a  tirae  we  think  not  of.     He  who  is  now  rich,  suddenly  be- 
comes  a  beggar.     Therefore  whoever  thou  art,  know  thyself 
to  be  a  dispenser  of  the  things  of  others,  and  that  the  privi- 
leges  granted  thee  are  for  a  brief  and  passing  use.     Cast 
away  then  from  thy  soul  the  pride  of  power,  and  put  on  the 
humility  and   modesty   of  a  steward.     Bede.  The  bailiff  is  Bede,  ex 
the  manager  of  the  farm,  therefore  he  takes  his  name  from 
the  farm.     But  the  steward,  or  director  of  the  household,  villicus 
is  the  overseer  of  money  as  well  as  fruits,  and  of  every  thing  ^^^^^^ 
his  master  possesses.     Ambrose.  From  this  we  learn  then, 
that  we  are  not  ourselves  the  masters,  but  rather  the  stewards 
of  the  property  of  others.     Theophyl.  xsText,  that  when  we 
exercise  not  the  manageraent  of  our  wealth  according  to  our 
Lord's  pleasure,  but  abuse  our  trust  to  our  own  pleasures, 
we  are  guilty  stewards.    Heuce  it  follows,  And  he  was  accused 
to  him.     Pseudo-Chrys.  Meanwhile  he  is  taken  and  thrust  "t  s«p. 
out  of  his  stewardship ;  for  it  follows,  And  he  called  him,  and 
said  unto  him,  What  is  this  that  I  hear  of  thee  ?  give  an  ac- 
count  of  thy  steivardship,  for  thou  canst  be  no  lonyer  steivard. 
Day  after  day   by  the  events   which   take  place  our  Lord 
cries   aloud  to  us   the   same  thing,    shewing  us   a   man   at 
midday  rejoicing  in  health,   before    the   evening    cold   and 
lifeless ;   another  expiring  in  the  midst  of  a  meal.     And  in 
various  ways  we  go  out  from  our  stewardship  ;  but  the  faith- 
ful  steward,   who  has   confidence   concerniug   his    manage- 
ment,  desires  with  Paul  to  depart  and  be  ivith  Christ.     But  piiii.1,23. 
he  whose  wdshes  are  on  earth  is  troubled  at  his  departing. 
Hence  it  is   added  of  this   steward,   Then  the  steward  said 
ivithin  himself,  What  shall  I  do,  for  my   lord  taketh  away 
from  me  the  steioardship  ?  I  cannot  dig,  to  beg  I  am  ashamed. 
Weakness  in  action  is  the  fault  of  a  slothful  hfe.    For  uo  one 


550  GOSPEL    ACCORDING    TO  CHAP.  XVI. 

would  slirink  wlio  had  been  accustomed  to  apply  himself 
to  laboui'.  But  if  we  take  the  parablc  alleij^orically,  after  our 
departure  heiice  there  is  no  raorc  time  for  working;  the 
present  life  contains  thc  practice  of  what  is  commanded, 
the  future,  consolation.  If  thou  hast  done  nothing  here,  in 
vain  then  art  thou  careful  for  the  future,  nor  wilt  thou  gain 
Mati.  any  thing  by  begging.  The  foolish  virgins  are  an  instance  of 
this,  who  unwisely  begged  of  the  wise,  but  returned  erapty. 
For  evcry  one  puts  on  his  daily  life  as  his  inner  garment;  it 
is  not  possible  for  him  to  put  it  ofF  or  exchange  it  with  an- 
other.  But  the  wicked  steward  aptly  contrived  the  reraission 
of  debts,  to  provide  for  himself  an  escape  from  his  misfortunes 
among  his  fellow-servants  ;  for  it  follows,  /  am  resolved  what 
to  do,  that  when  I  am  put  out  of  the  stewardship,  they  may 
receive  me  into  their  houses.  For  as  often  as  a  man,  per- 
ceiving  his  end  approaching,  lightens  by  a  kind  deed  the 
load  of  his  sins,  (either  by  forgiving  a  debtor  his  debts,  or  by 
giving  abundance  to  the  poor,)  dispensing  those  things  which 
are  his  Lord's,  he  conciliates  to  himself  many  friends,  Avho 
will  afFord  him  before  the  judge  a  real  testimony,  not  by 
words,  but  bv  the  demonstration  of  good  works,  nav  more- 
over  will  provide  for  him  by  their  testimony,  a  resting-place 
of  consolation.  But  nothing  is  our  own,  all  things  are  in 
the  power  of  God.  Hence  it  follows,  So  he  called  every  one 
of  his  lord^s  debtors  unto  him,  and  said  unto  the  first,  How 
much  owest  thou  unto  my  lord?  And  he  said,  A  hundred 
casks  of  oil.  Bede.  A  cadus  in  Greek  is  a  vessel  containing 
tliree  urns.  It  follows,  And  he  said  unto  him,  Take  thy  bill, 
and  sit  doivn  quickly,  and  lorite  fifly,  forgiving  him  the  half. 
It  follows,  Then  said  he  to  another,  And  how  much  oivest 
thou  ?  And  he  said,  An  hundred  measures  of  ivheat.  A  corus 
is  made  up  of  thirty  bushels.  And  he  said  unto  him,  Take 
thy  bill,  and  write  fourscore,  forgiving  him  a  fifth  part.  It 
may  be  then  siraply  taken  as  follows  :  whosoever  reheves  the 
want  of  a  poor  man,  either  by  supplying  half  or  a  fifth  part, 
Aufj.  will  be  blessed  with  tlie  revvard  of  his  mercy.  Aug.  Or  be- 
Ev.  l.ii.  cause  out  of  the  hundred  measures  of  oil,  he  caused  fifty  to 
qu.34-.  ijg  vvritteii  dowu  by  the  debtors,  and  of  the  hundred  measures 
of  wheat  fourscore,  the  meaniug  thereof  is  this,  that  those 
things  which   every   Jew   performs  toward  the  Priests   and 


VEll.  8 — 13.  ST.  LUKE.  551 

Levites  should    be  tlie   more    abundant   in    the   Church   of 
Christ,  that   whereas   they  give  a  tenth,  Christians   shoukl 
give  a  half,  as  Zaccheus  gave  of  his  goods,  or  at  least  bv  r^'ike 
giving  two  tenths,  that  is,  a  fifth,  exceed  the  payments  of     '   ' 
the  Jews. 

8.  And  the  lord  commended  the  unjust  steward, 
because  he  had  done  wisely :  for  the  children  of 
this  world  are  in  their  generation  wiser  than  the 
children  of  light. 

9.  And  I  say  unto  you,  Make  to  yourselves  friends 
of  the  mammon  of  unrighteousness  ;  that,  when  ye 
fail,  they  may  receive  you  into  everlasting  habita- 
tions. 

10.  He  that  is  faithful  in  that  w^hich  is  lcast  is 
faithful  also  in  much  :  and  he  that  is  unjust  in  the 
least  is  unjust  also  in  much. 

11.  If  therefore  ye  have  not  been  faithful  in  the 
unrighteous  mammon,  who  will  commit  to  your  trust 
the  true  riches  ? 

12.  And  if  ye  have  not  been  faithful  in  that  which 
is  another  man's,  who  shall  give  you  that  which  is 
your  own  ? 

13.  No  servant  can  serve  two  masters  :  for  eitlier 
he  will  hate  the  one,  and  love  the  other ;  or  else  he 
will  bold  to  the  one,  and  despise  the  othcr.  Ye 
cannot  serve  God  and  mammon. 

AuG.  The  steward  whom  his  lord  cast  out  of  his  steward-  Aug. 
ship  is  nevertheless  commended  because  he  provided  himself  ^"P" 
against  the  future.  As  it  follows,  And  the  lord  commended 
the  unjust  steward,  because  he  had  done  wisehj ;  we  ought 
not  however  to  take  the  whole  for  our  imitation.  For  we 
siiould  never  act  deceitfully  against  our  Lord  in  order  that 
Irom  the  fraud  itseh"  we  may  give  alms. 

Origen.  But    because  the   Gentiles    say  that   wisdom  is  Origcn.  in 
a  virtue,  and  define  it  to  be  the  experience  of  what  is  good,  Prov.  i.  i. 


552  GOSPEL    ACCORDING    TO  CIIAP.  XVI. 

cvil,  aiid  indifTcrent,  or  tlie  knowledge  of  what  is  and  what 
is  uot  to  be  done,   we    must    consider  whetlier  this   word 

Prov.  3,  siguifics  many  things,  or  one.  For  it  is  said  that  God  by 
wisdom  prcparcd  the  heavens.  Now  it  is  plain  that  wisdom 
is  good,  bccausc  the  Lord  by  wisdom  preparcd  the  heavens. 
It  is  said  also  in  Genesis,  according  to  the  LXX,  that  the 
serpeut  was  the  wisest  animal,  wherein  He  makes  wisdom 
not  a  virtue,  but  evil-minded  cunning.  Aud  it  is  in  this 
sense  that  the  lord  commended  the  steward  that  he  had 
done  wisely,  that  is,  cunuingly  and  evilly.  And  pei*haps 
the  word  commended  was  spoken  not  in  the  sense  of  real 
commendation,  but  in  a  lower  sense;  as  when  we  speak  of 
a  man  being  commended  in  slight  and  indifferent  raatters, 
aud  iu  a  certain  measure  chishings  and  sharpness  of  wit  are 

Aug.  admired,  by  which  the  power  of  the  mind  is  drawn  out.  Aug. 
Ou  the  other  hand  this  parable  is  spoken,  that  we  should 
uuderstand  that  if  the  steward  who  acted  deceitfully,  could 
be  praised  by  his  lord,  how  much  more  they  please  God  who 
do  their  works  accordiug  to  His  commandment. 

Origen.  The  children  of  this  world  also  are  not  called 
wiser  but  more  prudent  than  the  children  of  light,  and  this 
not  absolutely  and  simply,  but  in  their  generation.  For  it 
follows,  For  the  children  of  this  ivorld  are  in  their  generation 
wiser  than  the  children  of  light,  S^c.  Bede.  The  childreu 
of  light  and  the  children  of  this  world  are  spoken  of  in 
the  same  manner  as  the  children  of  the  kingdom,  and  the 
chikb'en  of  helL  For  whatever  works  a  man  does,  he  is 
also  termed  their  son.  Theophyl.  By  the  chikh"en  of  this 
world  then  He  means  those  who  mind  the  good  things  which 
are  on  the  earth ;  by  the  chikb'en  of  hght,  those  who  behold- 
ing  the  diviue  love,  employ  themselves  with  spiritual  trea- 
sures.  But  it  is  found  indeed  in  the  mauagement  of  huma 
affairs,  that  we  prudently  order  our  own  thiugs,  and  busily 
set  ourselves  to  w-ork,  in  order  that  wheu  we  depart  we  may 
have  a  refuge  for  our  life ;  but  when  we  ought  to  direct  the 
things  of  God  we  take  no  forethought  for  what  shall  be  our 
lot  hereafter. 

Gref».  Grkg.  In   order   then   that    after    death   they   may    find 

^' ^\"J'    somethinor  in  thcir  own  hand,  let  men  before  death  place 

cap.  10.  o  '  r 

their  riches  in  the  hauds  of  the  poor.     Hence  it  follows, 


VER.  8 13.  ST.  LUKE.  553 

And  I  say  to  you,  Make  to  yourselves  friends  of  the  mammon 
of  unrighteousness,  §r.     Aug,  That  which  the  HebreAvs  call  Aug. 
mammon,  in  Latin  is  "riches.^'     As  if  He  saicl,  "Make  to^^™*^^^" 
yourselves  friends  of  the  riches  of  unrighteousness."     Now 
some  misunderstanding  this,  seize  upon  the  things  of  others, 
and  so  give  something  to  the  poor,  and  think  that  they  are 
doing  what  is  coramanded.      That  interpretation  must  be  Prov.  3,  9. 
corrected  into,  Give  alms  of  your  righteous  laboui-s.    For  you  ^^^- 
will  not  corrupt  Christ  your  Judge.     If  from  the  plunder  of 
a  poor  man,  you  were  to  give  any  thing  to  the  judge  that  he 
might  decide  for  you,  and  that  judge  should  decide  for  you, 
such  is  tlie  force  of  justice,  that  you  would  be  ill  pleased  in 
yourself.     Do  not  then  make  to  yourself  such  a  God.     God 
is  the  fountain  of  Justice,  give  not   your  alms  then  from 
interest   and  usury.      I  speak  to  the  faithful,  to  Avhom  we 
dispense  the  body  of  Christ.     But  if  you  have  such  money, 
it  is  of  evil  that  you  have  it.     Ee  no  longer  doers  of  evil. 
Zaccheus  said,  Half  my  goods  I  give  to  the  poor.     See  how  Luke  19, 
he  runs  who  runs  to  raake  friends  of  the  mammon  of  un-  ^' 
righteousness;  and  not  to  be  held  guilty  from  any  quarter,  he 
says,  If  I  have  taken  any  thing  from  any  one,  I  restore  four- 
fold.     According  to  another  interpretation,  the  mamraon  of 
unrighteousness  are  all  the  riches  of  the  world,  whenever  they 
come.     For  if  you  seek  the  true  riches,  there  are  some  in 
which  Job  when  naked  abounded,  when  he  had  his  heart  full 
towards  God.    The  others  are  called  riches  from  unrighteous- 
ness;  because  they  are  not  true  riches^  for  they  are  full  of 
poverty,  and  ever  liable  to  chances.     Por  if  they  were  true 
riches,  they  would  give  you  security. 

AuG.  Or  the  riches  of  unrighteousness  are  so  called,  be-  Aug.  de 
cause  they  are  not  riches   except  to  the   unrighteous,  andg^^^j^-j^ 
such  as  rest  in  their  hopes  and  the  fulness  of  their  happi-  q-  ^^- 
ness.     But  when  these  thiugs  are  possessed  by  the  right- 
eous,  they  have  indeed  so  much  money,  but  no  riches  are 
theirs  but  heavenly  aud  spirituaL     Ambrose.  Or  he  spoke 
of  the  unrighteous   JMammon,  because  by  the  various  en- 
ticements  of  riches  covetousness  corrupts  our  hearts,  that  we 
may  be  willing  to   obey  riches.      Basil.    Or  if  thou  hast  Basil. 
succeeded  to   a  patrimony,   thou   receivest  what    has   been  ^°™'   ^ 
amassed    by    the    unrighteous;    for    in    a   number   of   pre- 


554  GOSPEI,    ACCORDING   TO  CHAr.  XVI. 

decessors  somc  onc  must  ueeds  be  found  wlio  lias  unjustly 
usurpcd  thc  property  of  otlicrs.  But  suppose  that  thy 
fathcr  has  not  been  guilty  of  exaction,  whence  hast  thou 
tliy  raoncy?  If  indccd  thou  answcrest,  "From  myself;" 
thou  art  ignorant  of  God,  not  liaving  the  knowledge  of 
thy  Creator;  but  if,  "  From  God/'  tell  rae  the  reason  for 
Ts.  24, 1.  which  thou  reccivedst  it.  Is  not  the  earth  ancl  the  fulness 
thereof  tJie  Lord^s?  If  then  whatever  is  ours  belongs  to  our 
coramon  Lord,  so  will  it  also  bclong  to  our  fellow-servant. 

Theophyl.  Those  then  are  called  the  riches  of  un- 
righteousness  which  the  Lord  has  given  for  the  neccssities 
of  our  brcthren  and  fellow-servants,  but  we  spend  upon 
ourselves.  It  became  us  then  from  the  beginning,  to  give 
all  things  to  the  poor,  but  because  avc  have  become  the 
stewards  of  unrighteousncss,  wickedly  retaining  what  was 
appointcd  for  the  aid  of  others,  we  raust  not  surely  reraain 
in  this  cruclty,  but  distribute  to  the  poor,  that  we  may  be 
receivcd  by  them  into  everlasting  habitations.  For  it  fol- 
lows,  That,  ivhen  ye  fail,  they  may  receive  you  into  ever- 
lasting  habitations. 
Greg.  Greg.    But  if  through  their  friendship  we  obtain  ever- 

cai)  li!^     histing  habitations,  we  ought  to  calculate  that  when  we  give 
we  rather  ofFer  presents   to  patrons,  than  bestow   benefits 
upun  the  needy. 
Aug.  AuG.  For  who  are  they  that  shall  have  everlasting  habita- 

Serm.  .  jjQj^g  -^^^  ^]^g  saints  of  God  ?  and  who  arc  they  that  are  to  be 
received  by  them  into  cverlasting  habitations  but  they  who 
administer  to  thcir  want,  and  whatsocver  they  have  necd  of, 
gladly  supply  ?  They  are  those  little  ones  of  Christ,  who 
havc  forsaken  all  that  belonged  to  them  and  followed  Him ; 
and  whatsoever  they  had  have  given  to  the  poor,  that  they 
raight  serve  God  without  earthly  shackles,  and  freeing  their 
shoulders  frora  the  burdens  of  the  world,  raight  raise  them 
aloft  as  with  wings. 
Auo-.  de         AiJG.  We  must  not  then  understand  those  by  whom  we  wish 

Quaest.      ^q  \^q  reccivcd  into  everlasting  habitations  to  be  as  it  were 
Ev.  1.  ii.  .  "    .  111  •       •/'     1  • 

q.  34.        debtors  of  God;  seemg  that  the  just  and  holy  are  signified  m 

this  place,  who  cause  those  to  enter  in,  who  administered  to 

their  necessities  of  their  own  worldly  goods.     Ambkose.  Or 

else,  raake  to  yourselves  friends  of  the  mararaon  of  un- 


VER.  8 13.  ST.  LUKE.  555 

rigliteousness,  that  by  giving  to  the  poor  we  may  purchase 
the  favour  of  angels  aud  all  the  saints.  Chrys.  Mark  also 
that  He  said  not,  "  that  they  may  receive  you  into  their  own 
habitations."  For  it  is  not  they  who  receive  you.  There- 
fore  when  He  said,  3Iake  to  yourselves  friends,  He  added, 
of  the  mammon  of  unrighteousness,  to  shew,  that  their  friend- 
ship  will  not  alone  protect  us  unless  good  works  accompany 
us,  unless  Ave  righteously  cast  away  all  riches  unrighteously 
amassed.  Tlie  most  skilful  then  of  all  arts  is  that  of  alms- 
giviiig.  For  it  builds  not  for  us  houses  of  mud,  but  lays  up 
in  store  an  everlasting  life.  Now  in  each  of  the  arts  one 
needs  the  support  of  another ;  but  when  we  ought  to  shew 
mercy,  we  need  uothing  else  but  the  will  alone. 

Cyril.  Thus  then  Christ  taught  those  who  abound  in 
riches,  earnestly  to  love  the  friendship  of  the  poor,  and  to 
have  treasure  in  heaven.  But  he  knew  the  slotli  of  the 
human  mind,  how  that  they  who  court  riches  bestow  no  work 
of  charity  upon  the  needy.  That  to  such  men  there  results 
no  profit  of  spiritual  gifts,  He  shews  by  obvious  examples, 
adding,  He  that  is  faithful  in  that  which  is  least  is  faithfal 
also  in  niuch ;  and  he  that  is  unjust  in  the  least  is  wijust 
also  in  much.  Now  our  Lord  opens  to  us  the  eye  of  the 
lieart,  explaining  what  He  had  said,  adding,  If  therefore  ye 
have  not  been  faithfal  in  the  unrighteous  mammon,  who  will 
commit  to  your  trust  the  true  riches?  That  which  is  least 
then  is  the  mammon  of  uurighteousness,  that  is,  earthly 
riches,  which  seem  nothing  to  those  that  are  heavenly  w'ise. 
I  think  then  that  a  man  is  faithful  in  a  little,  when  he 
imparts  aid  to  those  who  are  bowed  down  with  sorrow. 
If  theu  we  have  been  unfaithful  in  a  little  thing,  how  shall 
we  obtain  from  hence  the  true  riches,  that  is,  the  fruitful  gift 
of  Divine  grace,  impressing  the  image  of  God  on  the  human 
soul  ?  But  that  our  Lord's  words  iucline  to  this  meaning  is 
plain  from  the  following;  for  He  says,  And  if  ye  have  not 
been  faithful  in  that  which  is  another  man^s,  ivho  shall  give 
you  that  which  is  your  oivn?  Ambrose.  Riches  are  foreign 
to  us,  because  they  are  something  beyond  nature,  they  are 
not  born  with  us,  and  they  do  not  pass  away  with  us.  But 
Christ  is  ours,  because  He  is  the  life  of  man.  Lastly,  He 
came  unto  His  own. 


556  GOSPET.   ACCOTIDIXG    TO  CHAP.  XVr. 

TiiEOPiiYL.  Thus  thcn  liitlicrto  He  has  taught  us  how 
faithfully  we  ought  to  dispose  of  our  wealth.  But  because 
the  managcment  of  our  wealth  according  to  God  is  no  othcr- 
•wise  obtained  than  by  the  indiffercnce  of  a  mind  unaflfectcd 
towards  riches,  He  adds,  No  man  can  serve  two  masters. 
Ambrose,  Not  because  the  Lord  is  two,  but  one.  For 
altliough  there  are  who  serve  Mammon,  yet  he  knoweth  no 
rights  of  lordship ;  but  has  himself  placed  upon  himself 
a  yoke  of  servitude.  There  is  one  Lord,  because  there  is 
one  God.  Hence  it  is  evident,  that  the  power  of  the  Father 
aud  the  Son  is  one :  and  He  assigns  a  reason,  thus  saying, 
For  either  he  ivill  hate  the  one,  and  love  the  other ;   or  else 

Aug.  fle     he  will  holcl  to  the  one,  and  despise  the  other.     Aug.    But 

]ih"ii.  ^      these  things  were  not   spoken  indifferently  or  at  random. 

q.  36.  ]7or  no  one  when  asked.  whether  he  loves  the  devil,  answers 
that  he  loves  him,  but  rather  that  he  hates  him;  but  all 
generally  proclaira  that  they  love  God.  Therefore  either  he 
ivill  hate  the  one,  (that  is,  the  devil,)  and  love  the  other,  (that 
is,  God ;)  or  ivill  hold  to  the  one,  (that  is,  the  devil,  when  he 
pursues  as  it  were  temporal  wants,)  and  will  despise  the 
other,  (that  is,  God,)  as  when  men  frequently  neglect  His 
threats  for  their  desires,  who  because  of  His  goodness  flatter 
themselves  that  they  will  have  impunity. 

Cyril.  But  the  conclusion  of  the  whole  discourse  is  what 
follows,   Ye  cannot  serve  God  and  mammon.     Let  us  then 

Pede  ex  trausfer  all  our  devotions  to  the  one,  forsaking  riches.  Bede. 
"^"^'  Let  then  the  covetous  hear  this,  that  we  cannot  at  the  same 
time  serve  Christ  and  riches ;  and  yet  He  said  not,  "  Who 
has  riches,"  but,  who  serves  riches;  for  he  who  is  the 
servant  of  riches,  watches  them  as  a  servant ;  but  he  who 
has  shaken  off  the  yoke  of  servitude,  dispenses  them  as 
a  master;  but  he  who  serves  Mammon,  verily  serves  hira 
who  is  set  over  those  earthlv  things  as  the  reward  of  his 

John  12,    iniquity,  and  is  called  the  prince  of  this  ivorld. 

31  ;  2  Cor. 
4,  4. 

14.  And  the  Pharisees  also,  who  were  covetous,. 
heard  all  these  things  ;  and  they  derided  Him. 

15.  And  He  said  unto  them,  Ye  are  they  whicli 
jastify   yourselves    before    men ;    but    God   knoweth 


VER.  14 — 18.  ST.  LUKE.  557 

your  hearts  :  for  that  which  is  highly  esteemed  among 
men  is  abomination  in  the  sight  of  God. 

16.  The  Law  and  the  Prophets  were  until  John : 
since  that  time  the  kingdom  of  God  is  preached,  and 
every  man  presseth  into  it, 

17.  And  it  is  easier  for  heaven  and  earth  to  pass, 
than  one  tittle  of  the  law  to  fail. 

18.  Whosoever  putteth  away  his  wife,  and  marrieth 
another,  coramitteth  adultery :  and  whosoever  mar- 
rieth  her  that  is  put  away  from  her  husband  com- 
mitteth  adultery. 

Bede.  Christ  had  told  tlie  Pharisees  not  to  boast  of  their 
own  righteousness,  but  to  receive  peuitent  siuners,  and  to 
redeem  their  sius  by  almsgiviug.  But  they  derided  the 
Preacher  of  mercy,  humihty,  and  frugahty ;  as  it  is  said, 
And  the  Fharisees  also,  ivho  ivere  covetous,  heard  these 
ihings ;  and  derided  Him :  it  may  be  for  two  reasons,  ei- 
ther  because  He  commanded  what  was  not  sufficiently  pro- 
fitable,  or  cast  blame  upon  their  past  superfluous  actions. 
Theophyl.  But  the  Lord  detecting  in  them  a  hidden  mahce, 
proves  tliat  they  make  a  pretence  of  righteousness.  There- 
fore  it  is  added,  A^id  He  said  unto  them,  Ye  are  they  which 
justify  yourselves  before  men.  Bede.  They  justify  them- 
selves  before  men  who  despise  sinners  as  in  a  weak  and 
hopeless  condition,  but  fancy  themselves  to  be  perfect  aud 
not  to  need  the  remedy  of  almsgiving ;  but  how  justly  the 
depth  of  deadly  pride  is  to  be  condemned,  He  sees  who 
will  enhghten  the  hidden  places  of  darkness.  Hence  it 
follows,  But  God  knoiveth  your  hearts.  TnEOPHyL.  And 
therefore  ye  are  an  abomination  to  Him  because  of  your 
arrogance,  and  love  of  seekiug  after  the  praise  of  men;  as 
He  adds,  For  that  which  is  highly  esteemed  among  men  is 
abojnination  in  the  sight  of  God. 

Bede.  Kow  the  Pharisees  derided  our  Saviour  disputing 
against  covetousness,  as  if  Ile  taught  things  contrary  to  thc 
Law  and  the  Prophets,  ia  which  many  very  rich  men  are 
said  to  have  pleased  God  :  but  Moses  also  himself  promised 


558  (JOSPEL    ACCOUDINO    'lO  CIIAr.  XVI. 

Deut.        ihat  tlie  pcoplc  wlioni   lic  rulcd,  if  thcv  followed  the  Law, 

'     ■       should  abound  in  all  eartlily  goods.    These  the  Lord  answers 

by  shewing   that  betwccn   the  Law  and  the  Gospel,  as  in 

these  promises  so  also  iu  the  commands,  there  is  not  the 

slightcst  difterence.     Ilence  He  adds,  The  Law  and  the  Pro- 

phets  were  nntil  John.     Ambkose.  Not  that  the  Law  failcd 

but  that  the  preaching  of  the  Gospel  bcgan  ;  for  that  which 

is  inferior  seeras  to  be  completed  when  a  better  succeeds. 

Chrys.       Chrys.   He    hcreby    disposes    them    readilv   to   believe    on 

iii^Matt'*   Him,    because  if  as   far    as    John's    time    all    things   were 

Pseudo-     complete,    I    am    He    who    am    come.     For    the   Prophets 

Hom.  19.   lifid    not    ceased   unless    I    had    come ;    but   you    will    say, 

op.  imp.      u  ]-jQ^y  }>  -^ygj-e    the    Prophets    until    John,  since  there   have 

been  raany  more  Prophets  in  the  New  than  the  Old  Tes- 

tament  ?     But    He    spoke    of  those    prophets   who  foretold 

Christ's  coming. 

EusEB.  Now  the  ancient  prophets  knew  the  preaching  of 
the  kingdom  of  heaven,  but  none  of  them  had  expressly 
announced  it  to  the  Jewish  people,  because  the  Jews  having 
a  childish  understanding  were  unequal  to  the  preaching  of 
what  is  infinite.  But  John  first  openly  preached  that  the 
kingdora  of  heaven  was  at  liand,  as  well  as  also  the  remis- 
sion  of  sins  by  the  laver  of  regeneration.  Hence  it  follows 
Since  that  time  the  kingdom  of  heaven  is  preached,  and  every 
one  presseth  into  it.  Ambkose.  For  the  Law  delivered  many 
things  according  to  nature,  as  beiug  more  indulgent  to 
our  natural  desires,  that  it  raight  call  us  to  the  pursuit  of 
righteousness.  Christ  breaks  through  nature,  as  cutting 
off"  even  our  natural  pleasures.  But  therefore  we  keep 
under  nature,  that  it  should  not  sink  us  down  to  earthly 
things,  but  raise  us  to  heavenly.  Euseb.  A  great  struggle 
befals  men  in  their  ascent  to  heaven.  For  that  men  clothed 
with  mortal  flesh  should  be  able  to  subdue  pleasure  and 
every  unlawful  appetite,  desiring  to  imitate  the  life  of  angels, 
must  be  compassed  with  violence.  But  who  that  looking 
upon  those  who  labour  earnestly  in  the  service  of  God,  and 
almost  put  to  death  their  flesh,  will  not  in  reahty  confess 
Aug.  de  that  they  do  violence  to  the  kingdom  of  heaven.  Aug.  They 
Ev^M'  ^^^°  ^^  violence  to  the  kingdom  of  heaven,  in  that  they  not 
q.  87.         only  despise  all  temporal  things,  but  also  the  tongues  of  those 


YER.  14 18.  ST.  LUKE.  559 

who  clesire  their  doing  so.  This  the  Evangelist  added,  when 
he  saidthat  Jesus  was  derided  when  He  spoke  of  despising 
earthly  nches. 

Bede,  But  lest  they  should  suppose  that  in  His  words, 
the  Laiv  and  the  Prophets  were  until  John,  He  preached  the 
destruction  of  the  Law  or  the  Prophets,  He  obviates  such 
a  notion,  adding,  And  it  is  easierfor  heaven  and  earth  to  pass, 
than  one  iittle  of  the  laio  should  fail.  For  it  is  written,  the 
fashion  of  this  world  passeth  away.  But  of  the  Law,  not  i  Cor.  7, 
even  the  very  extreme  point  of  one  letter,  that  is,  not  even  '  ' 
the  least  things  are  destitute  of  spiritual  sacraments.  And 
yet  the  Law  and  the  Prophets  were  until  John,  because  that 
could  always  be  prophesied  as  about  to  corae,  which  by  the 
preaching  of  John  it  was  clear  had  come.  But  that  which 
He  spoke  beforehand  concerning  the  perpetual  inviolability 
of  the  Law,  He  confirms  by  one  testimony  taken  therefrom 
for  the  sake  of  exaraple,  saying,  Whosoever  putteth  awaij  his 
wife  and  marrieth  another,  committeth  adultery :  and  who- 
soever  marrieth  her  that  is  put  aivay  from  her  husband,  com- 
mittethadidtery ;  that  from  this  one  instance  they  shouhl 
learn  that  He  came  not  to  destroy  but  to  fulfil  the  com- 
raands  of  the  Law.  Theophyl.  For  that  to  the  iraperfect 
the  Law  spoke  iraperfectly  is  plain  from  what  He  says  to  the 
hard  hearts  of  the  Jews,  "If  a  man  hate  his  wife,  let  him  Deut. 
put  her  away/'  because  since  they  were  murderers  and  re- 
joiced  in  blood,  they  had  uo  pity  even  upon  those  who  were 
united  to  them,  so  that  they  slew  their  sons  and  daughters 
for  devils.  But  now  there  is  need  of  a  more  perfect  doctrine. 
Wherefore  I  say,  that  if  a  raan  puts  away  his  wife,  having 
no  excuse  of  fornication,  he  coramits  adultery,  and  he  who 
marrieth  another  comraits  adultery. 

Ambrose.  But  we  must  first  speak,  I  think,  of  the  law  of 
marriage,  that  we  may  afterwards  discuss  the  forbidding  of 
divorce.    Some  thiuk  that  all  marriage  is  sanctioned  by  God, 
because   it  is  written,    JVhom   God  hath  joined,  let  no  man  Matt. 
put  asunder.     How  then  does  the  Apostle  say,  If  the  un-  ^^^'.^^^ 
believing   depart    let    him    depart?     Herein    he   shews    that  lo,  9. 
the  marriage  of  all  is  not  from  God.     For  neither  by  God's  15.    '    ' 
approval  are  Christians  joined  with  Gentiles.     Do  not  then 
put  away  tl)y  wife,  leat  thou  deny  God  to  be  the  Author  of 


CGO  COSPEL   ACCORDIKG    TO  CIIAP.  XVI. 

thy  uuiou.  Eor  if  others,  much  more  oughtest  thou  to  bear 
with  aud  correct  the  beliaviour  of  thy  wife.  And  if  she  is 
sent  away  prcguaut  with  chiklren,  it  is  a  hard  thing  to  shut 
out  the  pareut  aud  keep  the  pledge ;  so  as  to  add  to  the 
parents'  disgrace  the  loss  also  of  filial  afiPcction.  Harder  still 
if  because  of  the  mothcr  thou  drivcst  a\vay  the  children  also. 
Wouldest  thou  suflfer  iu  thy  lifetime  thy  childreu  to  be  uuder 
a  step-father,  or  when  the  mother  was  alive  to  be  under 
a  step-mother?  IIow  dangerous  to  expose  to  errorthe  tender 
age  of  a  young  wife.  How  wicked  to  desert  in  old  age  one, 
the  flowerofwhose  growth  thou  hast  blighted.  Suppose  that 
being  divorced  she  does  not  marry,  this  also  ought  to  be 
displeasing  to  you,  to  whom  though  an  adulterer,  she  keeps 
her  troth.  Suppose  she  marries,  her  necessity  is  thy  crime, 
and  that  which  thou  supposest  marriage  is  adultery. 

But  to  understaud  it  morally.  Having  just  before  set 
forth  that  the  kingdom  of  God  is  preached,  and  said  that 
one  tittle  could  not  fall  from  the  Law,  He  added,  Whosoever 
putteth  aivay  his  wife,  S,'C.  Christ  is  the  husband;  whom- 
soever  then  God  has  brought  to  His  Son,  let  not  persecution 
sever,  nor  lust  entice,  nor  philosophy  spoil,  nor  heretics  taint, 
nor  Jew  seduce.  Adulterers  are  all  such  as  desire  to  corrupt 
truth,  faith,  and  wisdom. 


19.  There  was  a  certain  rich  man,  which  was 
clothed  in  purple  and  fine  linen,  and  fared  sump- 
tuously  every  day  : 

20.  And  there  was  a  certain  beggar  named  Lazarus, 
which  was  laid  at  his  gate,  full  of  sores, 

2\.  And  desiring  to  be  fed  with  the  crumbs  which 
fell  from  the  rich  man's  table ;  moreover  the  dogs 
came  and  licked  his  sores. 

Bede.  Our  Lord  had  just  before  advised  the  making 
friends  of  the  Mammon  of  vmrighteousness,  which  the  Phari- 
sees  derided.  He  next  confirms  by  examples  what  He  had 
set  before  thera,  saying,  There  ivas  a  certain  rich  man,  ^c. 
Chrys.  There  was,  not  is,  because  he  had  passed  away  as  a 


VER.   19 — 21.  ST.  LUKE.  561 

fleeting  sliadow.  Ambrose.  But  not  all  poverty  is  holy,  or 
all  riches  criminal,  but  as  luxury  disgraces  riches,  so  does 
holiness  commend  poverty. 

It  follows,  And  lie  was  clothed  in  purple  and  fine  linen.  bysso. 
Bede.  Purple,  the   colour  of  the   royal   robe,    is    obtained 
from  sea  shells,  which  are   scraped  with  a  knife.     Byssus 
is  a  kind  of  white  and  very  fine  linen.     Gkeg.  Now  if  the  Greg. 
wearing  of  fine  and  precious  robes  were  not  a  fault,  the  j^^ev. 
word  of  God  would  never  have  so  carefully  expressed  this, 
For  no   one   seeks   costly   garrnents   except   for  vainglory, 
that  he  may  seem  more  honourable  than  others ;    for  no 
one  wishes  to  be  clothed  with   such,  where  he  cannot  be 
seen  by  others.     Chrys.  Ashes,  dust,  and  earth  he  covered  Chrys. 
with  purple,  and  silk ;  or  ashes,  dust,  and  earth  bore  upon  "*  ^"^' 
them  purple  and  silk.     As  his  garments  were,  so  was  also 
his  food.     Therefore  with  us  also  as  our  food  is,  such  let 
our  clothing  be.    Hence  it  follows,  And  he  fared  sumptuously 
every  day.     Greg.  And  here  we  must  narrowly  watch  our-  Greg. 
selves,  seeing  that  banquets  can  scarcely  be  celebrated  blame-  -^^  ^^ 
lessly,  for  almost  always  luxury  accompanies  feasting;   and 
when  the  body  is  swallowed  up  in  the  delight  of  refreshing 
itself,  the  heart  relaxes  to  empty  joys. 

It  follows,  And  there  was  a  certain  beggar  named  Lazarus. 
Ambrose.  This  seems  rather  a  narrative  than  a  parable, 
since  the  name  is  also  expressed.  Chrys.  But  a  parable  is  Chrys. 
that  in  which  an  example  is  given,  while  the  names  are  ^^  ^"^' 
omitted.  Lazarus  is  interpreted,  "  one  who  was  assisted." 
For  he  was  poor,  and  the  Lord  helped  him.  Cyril.  Or  else ; 
This  discourse  concerning  the  rich  man  and  Lazarus  was 
written  after  the  manner  of  a  comparison  in  a  parable,  to 
declare  that  they  who  abound  in  earthly  riches,  unless  they 
will  relieve  the  necessities  of  the  poor,  shall  meet  with  a 
heavy  condemnation.  But  the  tradition  of  the  Jews  relates 
that  there  was  at  that  time  in  Jerusalem  a  certain  Lazarus 
who  was  afflicted  with  extreme  poverty  and  sickness,  whom 
our  Lord  remembering,  introduces  him  into  the  example  for 
the  sake  of  adding  greater  point  to  His  words. 

Greg.  We  must  observe  also,  that  among  the  heathen  the  Greg. 
names  of  poor  men  are  more  likely  to  be  known  than  of  rich.  c.  8. 
Now  our  Lord   mentions  the  name  of  the  poor,  but  not 

VOL.  III.  2  o 


5G3  GOSPEL    ACCORDING    TO  CTIAP.  XVI. 

the  namc  of  thc  rich,  hecaxisc  God  knows  and  approves  the 
humble,  but  not  the  proud.  But  that  the  poor  man  might  be 
more  approvcd,  poverty  and  sickness  wcre  at  the  same  time 
consuming  hiin;  as  it  follows,  ivho  ivas  laid  at  hls  gate  full 

Hom.  iie  of  sores.  Pseudo-Chrys.  Ile  lay  at  his  gate  for  this  reason, 
that  tlie  rich  miglit  not  say,  I  ncver  saw  him,  no  one  told  me  ; 
for  he  saw  him  both  going  out  and  returning.  The  poor  is  full 
of  sores,  that  so  he  might  set  forth  in  his  own  body  the  cruelty 
of  the  rich.  Thou  seest  the  death  of  thy  body  lying  before 
the  gate,  and  thou  pitiest  not.  If  thou  regardest  not  the 
commands  of  God,  at  least  have  compassion  on  thy  own  state, 
and  fear  lest  also  thou  become  such  as  he.  But  sickness 
has  some  comfort  if  it  receives  help.  How  great  then  was 
the  punishment  in  that  body,  in  which  with  sucli  wounds  he 
remembered  not  the  pain  of  his  sores,  but  only  his  hunger ; 
for  it  foUows,  desiring  to  be  fed  ivith  the  crumbs,  6fC.  As  if 
he  said,  What  thou  throwest  away  from  thy  table,  aflFord  for 
alms,  make  thy  losses  gain. 

Ambrose.  But  the  insolence  and  pride  of  the  wealthy  is 
manifested  afterwards  by  the  clearest  tokens,  for  it  follows, 
and  no  one  gave  to  him.  For  so  unmindful  are  they  of  the 
condition  of  mankind,  that  as  if  placed  above  nature  they 
derive  from  the  wretchedness  of  the  poor  an  incitement  to 
their  ou  n  pleasure,  they  laugh  at  the  destitute,  they  mock  the 

Aug.         needy,  and  rob  those  whom  they  ought  to  pity.     Aug.  For 

■  the  covetousness  of  the  rich  is  insatiable,  it  neither  fears 

God  nor  regards  man,  spares  not  a  father,  keeps  not  its 

fealty  to  a  friend,  oppresses  the  widow,   attacks  the  pro- 

perty  of  a  ward. 

Greg.  in        Greg.  Morcovcr  the  poor  man  saw  the  rich  as  he  went 

^w.  om.  £qj,^|^  surrounded  by  flatterers,  while  he  himself  lay  in  sick- 
ness  and  want,  visited  by  no  one.  For  that  no  one  came  to 
visit  him,  the  dogs  witness,  who  fearlessly  hcked  his  sores, 
for  it  follows,  moreover  the  dogs  came  and  licked  his  sores. 

ut  snp.  Pseudo-Chrys.  Thosc  sores  which  no  man  deigned  to  wash 
and  dress,  the  beasts  tenderly  lick. 

Greg.  ubi       Greg.  By  oue  thing  Almighty  God  displayed  two  judg- 

'""^"  ments.     He  permitted  Lazarus  to  lie  before  the  rich  man's 

gate,  both  that  the  wicked  rich  man  might  increase  the  venge- 
auce  of  his  condemnation,  and  the  poor  man  by  his  trials 


VER.  22 26.  ST.  LUKE.  563 

enhance  his  reward ;  the  one  saw  daily  him  on  whora  he 
should  shew  mercy,  the  other  that  for  which  he  might  be 
approved. 

22.  And  it  came  to  pass,  that  the  beggar  died, 
and  was  carried  by  the  angels  into  Abraham's  bosom  : 
the  rich  man  also  died,  and  was  buried ; 

23.  And  in  hell  he  lift  up  his  eyes,  being  in  tor- 
ments,  and  seeth  Abraham  afar  off,  and  Lazarus  in 
his  bosom. 

24.  And  he  cried  and  said,  Father  Abraham,  have 
mercy  on  me,  and  send  Lazarus,  that  he  may  dip  the 
tip  of  his  finger  in  w^ater  and  cool  my  tongue ;  for  I 
am  tormented  in  this  flame. 

25.  But  Abraham  said,  Son,  remember  that  thou 
in  thy  lifetime  receivedst  thy  good  things,  and  like- 
wise  Lazarus  evil  things :  but  now  he  is  comforted, 
and  thou  art  tormented. 

26.  And  beside  all  this,  between  us  and  you  there 
is  a  great  gulf  fixed :  so  that  they  which  would  pass 
from  hence  to  you  cannot ;  neither  can  they  pass  to 
us,  that  would  come  from  thence. 

Pseudo-Chkys.  We  have  heard  how  both  fared  on  earth,  uti  sup. 
let  us  see  what  their  condition  is  among  the  dead.  That 
which  was  teraporal  has  passed  away ;  that  which  follows  is 
eternal.  Both  died;  the  one  angels  receive,  the  other  tor- 
raents ;  for  it  is  said,  And  it  came  to  pass,  that  the  beggar  dled 
and  ivas  carTied  by  the  angels,  ^c.  Those  great  suflFerings  are 
suddenly  exchanged  for  bliss.  He  is  carried  after  all  his 
labours^  because  he  had  fainted,  or  at  least  that  he  raight  not 
tire  by  walking ;  and  he  was  carried  by  angels.  One  angel 
was  not  sufficient  to  carry  the  poor  man,  but  many  corae, 
that  they  may  raake  a  joyful  band,  each  angel  rejoicing 
to  touch.  so  great  a  burden.  Gladly  do  they  thus  encumber 
themselves,  that  so  they  may  bring  men  to  the  kingdora  of 
heaven.     But  he  was  carried  into  Abrahara's  bosora,  that  he 

2  o2 


oG4  GosrEL  ACcoKDiNo  TO  ciiAP.  xvr. 


r 


might  be  embraced  and  cherislied  by  him  ;  AhrahanCs  bosom 

is  Paradise.     And  the  ministering  angels  carried  the  poor 

man,  and  placed  him  in  Abraham's  bosom,  because  though 

he  Lay  despiscd,  he  yet  despaired  not  nor  blasphemed,  saying, 

This  rich  man   living  in  -svickedness  is  happy  and   sufTers 

no  tribulation,  but  I  cannot  get  even  food  to  supply  my 

wants. 

Aug:.  AuG.  Now  as  to  your  thinking  Abraham's  bosom  to  be  any 

A*!,;,,!'^'    thing  bodilv,  I  am  afraid  lest  vou  should  be  thought  to  treat 

4. 16.        so  Aveighty  a  matter  rather  lightly  than  seriously.     For  you 

could  never  be  guilty  of  such  foUy,  as  to  suppose  the  corpo- 

real  bosom  of  one  man  able  to  hold  so  many  souls,  nay,  to 

use  your  own  words,  so  many  bodies    as  the  angels  carry 

thither  as  they  did  Lazarus.     But  perhaps  you  imagine  that 

one  soul  to  have  alone  deserved  to  come  to  that  bosom.     If 

you  would  not  fall  into  a  childish  mistake^  you  must  under- 

stand  Abrahara's  bosom  to  be  a  retired  and  hidden  resting- 

place  where  Abraham  is ;    and  therefore  called  Abraham's, 

not  that  it  is  his  alone,  but  because  he  is  the  father  of  many 

nations,  and  placed  first,  that  others  might  imitate  his  pre- 

eminence  of  faith. 

Greg.  in         Greg.  When  the  two  men  were  below  on  earth,  that  is, 

Hom.  40,   ^]^g  poor  and  the  rich,  there  was  one  above  who  saw  into 

their  hearts,  aud  by  trials  exercised  the  poor  man  to  glory, 

by  endurance  awaited  the  rich  man  to  punishment.     Hence 

Chrys.       it  follows,  Tlie  rich  man  also  died.     Chrys.  He  died  then  in- 

Hom.  6.     ^ggjj  -j-^  |3Q(jy  ijjjt  jiis  soul  was  dcad  before.    For  he  did  none 

m  2  ad  •'  ' 

Cor.  of  the  works  of  the  soul.    All  that  warmth  which  issues  frora 

the  love  of  our  neighbour  had  fled,  and  he  was  more  dead 

Chrys.       thau  his  body.    But  no  one  is  spoken  of  as  having  ministered 

2  de         ^°  ^^^6  ^^^^^  man's  burial  as  to  that  of  Lazarus.    Because  when 

Lazaro.     ]je  livcd  plcasantly^in  the  broad  road,  he  had  many  busy  flat- 

terers ;  when  he  came  to  his  end,  all  forsook  him.     For  it 

simply  foUows,  and  was  buried  in  hell.     But  his  soul  also 

when  living  was  buried,  enshrined  in  its  body  as  it  were  in 

a  tomb.     AuG.  The  burial  in  hell  is  the  lowest  depth  of  tor- 

ment  which  after  this  life  devours  the  proud  and  unmerciful. 

In  Esai.  5.      Pseudo-Basil.  Hcll  is  a  certain  common  place  in  the  interior 

of  the  earth,  shaded  on  all  sides  and  dark,  in  which  there  is 

akind  of  opening  stretching  downward,  through  which  hes  the 


VER.  22 — 26.  ST.  LUKE.  565 

descent  of  tlie  souls  who  are  condemned  to  perdition.    Pseu-  Chrj-s. 
do-Chrys.  Or  as  the  prisons  of  kings  are  placed  at  a  distance  HomYs, 
without,  so  also  hell  is  somewhere  far  off  without  the  world,  ^^att.  8, 

22.  25. 

and  hence  it  is  called  the  outer  darkuess. 

Theophyl.  But  some  say  that  hell  is  the  passing  from 
the  visible  to  the  invisible,  and  the  unfashioning  of  the  souL 
For  as  long  as  the  soul  of  the  sinner  is  in  the  body,  it  is 
visible  by  means  of  its  own  operations.  But  when  it  flies 
out  of  the  body,  it  becomes  shapeless. 

Chrys.  As  it  made  the  poor  man^s  affliction  heavier  while  Chrys. 
he  lived  to  he  before  the  rich  man's  gate,  and  to  behold  the  2.  de 
prosperity  of  others,  so  when  the  rich  man  Avas  dead  it  added  Lazaro. 
to  his  desolation,  that  he  lay  in  hell  and  saw  the  happiness 
of  Lazarus,  feeling  not  only  by  the  nature  of  his  own  tor- 
ments,  but  also  by  the  comparison  of  Lazarus's  honour,  his 
own  punishment  the  more  intolerable.    Hence  it  follows,  But 
lifting  up  his  eyes.     He  hfted  up  his  eyes  that  he  might  look 
on  him,  not  despise  him ;  for  Lazarus  was  above,  he  below. 
Many  angels  carried  Lazarus ;  he  was  seized  by  endless  tor 
ments.     Therefore  it  is  not  said,  being  in  torment,  but  toV' 
ments.     For  he  was  wholly  in  torments,  his  eyes  alone  were 
free,  so  that  he  might  behold  the  joy  of  another.     His  eyes 
are  allowed  to  be  free  that  he  may  be  the  more  tortured,  not 
having  that  Avhich  auother  has.    The  riches  of  others  are  the 
torments  of  those  who  are  in  poverty. 

Gbeg.  Now  if  Abraham  sate  below,  the  rich  man  placed  Greg.  lib. 
in  torments  would  not  see  him.  For  they  who  have  fol-  ^gf 
lowed  the  path  to  the  heavenly  country,  when  they  leave  the 
flesh,  are  kept  back  by  the  gates  of  hell;  not  that  punish- 
ment  smites  them  as  sinners,  but  that  resting  iu  some  more 
remote  places,  (for  the  intercession  of  the  Mediator  was  not 
yet  come,)  the  guilt  of  their  first  fault  prevents  them  from 
entering  the  kingdom. 

Chrys.  There  were  many  poor  righteous  men,  but  he  who  Chrys.  ad 
lav  at  his   door  met  his  siorht  to  add  to  his  woe.      For  it  ■  '""■ 

*  o  111  ep. 

follows,  And  Lazarus  in  his  bosom.    It  may  here  be  observed  Phil- 

.  Chrvs. 

that  all  who  are  oflfended  by  us   are  exposed  to  our  view.  conc.de 
But  the  rich  man  sees  Lazarus  not  with  any  other  righteous  ^^^- 
man,  but  in  Abraham's  bosom.     For  Abraham  was  full  of 
love,  but  the  man  is  convicted  of  criielty.     Abraham  sitting 


566  GOSPEL   ACCORDING   TO  CHAP.  XVI. 

before  liis   door  follovved  after  tliose  that  passed   by,   aud 
brought  them  iuto  his  house,  the  other  turned  away  even 

Greg.        them  that  abode  within  his  gate.     Greg.  And  this  rich  man 

iu^Ev.  forsooth,  now  fixed  in  his  doom,  seeks  as  his  patron  him  to 
whom  in  this  life  he  would  not  shew  mercy.  Theophyl.  He 
does  not  however  direct  his  words  to  Lazarus,  but  to  Abra- 
ham,  because  he  was  perhaps  ashamcd,  aud  thought  Lazarus 
would  remember  his  injuries ;    but  he  judged  of  him  from 

Hom.  de  himself-  Hence  it  follows,  And  he  criecl  a7id  said.  Pseudo- 
Chrys.  Great  punishments  give  forth  a  great  cry.  Father 
Ahraham.  As  if  he  said,  I  call  thee  father  by  nature,  as  the 
son  who  wasted  his  living,  although  by  my  own  fault  I  have 
lost  thee  as  a  father.  Have  mercy  on  me.  In  vain  thou  work- 
est  repentance,  when  there  is  no  place  for  repentance;  thy 
torments  drive  thee  to  act  the  penitent,  not  the  desires  of  thy 
soul.  He  who  is  in  the  kingdom  of  heaven,  I  know  not 
whether  he  can  have  compassion  on  him  who  is  in  helL  The 
Creator  pitieth  His  creature.  There  came  one  Physician  who 
was  to  heal  all ;  others  could  not  heah  Send  Lazarus.  Thou 
errest,  wretched  man.  Abraham  cannot  send,  but  he  can  re- 
ceive.  To  dip  the  tip  of  his  finger  in  tvater.  Thou  wouldest 
uot  deign  to  look  upon  Lazarus,  and  now  thou  desirest  his 
fiuger.  What  thou  seekest  now,  thou  oughtest  to  have  done 
to  him  when  alive.  Thou  art  in  want  of  water,  who  before 
despisedst  delicate  food.  Mark  the  conscience  of  the  sinner; 
he  durst  not  ask  for  the  whole  of  the  finger.  We  are  iu- 
structed  also  how  good  a  thing  it  is  not  to  trust  in  riches. 

Chrys.       Sec  the  rich  man  in  need  of  the  poor  who  was  before  starving. 

deLaz  Things  are  changed,  and  it  is  now  made  known  to  all  who 
was  rich  and  who  was  poor.  Por  as  in  the  theatres,  when  it 
grows  towards  eveuing,  and  the  spectators  depart,  then  going 
out,  and  laying  aside  their  dresses,  they  who  seemed  kings 
and  generals  are  seen  as  they  really  are,  the  sous  of  gardeners 
aud  fig-sellers  :  so  also  when  death  is  come,  and  the  spectacle 
is  over,  and  all  the  masks  of  poverty  and  riches  are  put  off',  by 
their  works  alone  are  men  judged,  which  are  truly  rich,  which 

Greg.  ut    poor,  which  are  worthy  of  honour,  which  of  dishouour.    Greg. 

^"^'  For  that  rich  man  who  would  not  give  to  the  poor  man  even 

the  scraps  of  his  table,  being  in  hell  came  to  beg  for  eveu  tlie 
least  thiug.    For  he  sought  for  a  drop  of  water,  who  refuscd  to 


VER.  22—26.  ST.  LUKE  567 

give  a  crumb  of  bread.  Basil.  But  he  receives  a  meet  re- 
ward,  fire  and  tlie  torments  of  hell ;  the  parched  tongue;  for 
the  tuneful  lyre,  wailiug;  for  drink,  the  intense  longing  for 
a  drop;  for  curious  or  wanton  spectacles^  profound  darknessj 
for  busy  flattery,  the  undyiug  worm.  Hence  it  follows,  That 
he  may  cool  my  tonguejor  I  am  tormented  in  theflame.  Chrys.  Chrys. 
But  not  because  he  was  rich  was  he  tormented,  but  because  ^  '  ^"^'' 
he  was  not  merciful.  Greg.  We  may  gather  from  this,  with 
what  torments  he  wiil  be  punished  who  robs  another,  if  he  is 
smitten  with  the  condemnation  to  hell,  who  does  not  distribute 
what  is  his  own.  Ambrose.  He  is  tormented  also  because 
to  the  luxurious  man  it  is  a  punishment  to  be  without  his 
pleasures ;  water  is  also  a  rcfresliment  to  the  soul  which  is 
set  fast  in  sorrow.  Greg.  But  what  means  it,  that  when  in 
torments  he  desires  his  tongue  to  be  cooled,  except  that  at 
his  feasts  having  sinned  in  talking,  now  by  the  justice  of  re- 
tribution  his  tongue  was  in  fierce  flame;  for  talkativeness  is 
generally  rife  at  the  banquet.  Chrys.  His  tongue  too  had 
spoken  many  proud  things.  Where  the  sia  is,  there  is  the 
punishment ;  and  because  the  tongue  offended  much,  it  is  the 
more  tormented.  Chrys.  Or,  in  that  he  wishes  his  tongue 
to  be  cooled,  when  he  was  altogether  burning  in  the  flame, 
that  is  signified  which  is  written,  Death  and  Vife  are  in  the  Prov.  is, 
hands  of  the  tonque,  and  with  the  mouth  confession  is  made  to  ^}'  ,„ 
salvation;  which  from  pride  he  did  not  do,  but  the  tip  of  the  lo. 
finger  means  the  very  least  work  in  which  a  man  is  assisted 
by  the  Holy  Spirit. 

AuG.  Thou  sayest  that  the  members  of  the  soul  are  here  Aug.  de 
described,  and  by  the  eye  thou  wouldest  have  the  whole  ?"."' 

'  J  J  Anim. 

head  understood,  because  he  was  said  to  lift  up  his  eyes ;  4.  16. 
by  the  tongue,  the  jaws ;  by  the  finger,  the  hand.  But  what 
is  the  reason  that  tliose  names  of  members  when  spoken  of 
God  do  not  to  thy  mind  imply  a  body,  but  when  of  the  soul 
they  do  ?  It  is  that  when  spokeu  of  the  creature  they  are  to 
be  taken  literally,  but  when  of  the  Creator  metaphorically 
and  figuratively.  Wilt  thou  then  give  us  bodily  wings,  see- 
ing  that  not  the  Creator,  but  man,  that  is,  the  creature,  says, 
If  I  take  not  the  winrjs  in  the  morning?  Besides,  if  the  rich  Ps.  139, 
man  had  a  bodily  tongue,  because  he  said,  to  cool  my 
tongue,  in  us  also  who  hve  in  the  flesh,  the  tongue  itself  has 


568  COSPEL    ACCORDING    TO  CHAP.   XVI. 

Prov.  18,   bodily  liands,  for  it  is  written,  Death  and  life  are  in  the  hands 

of  the  tongue. 
Greg,  Greg.  Nyss.  As  thc  most  excellcnt  of  mirrors  represents 

^'^'IV  ^'     aii  imajre  of  the  face,  iust  such  as  the  face  itself  which  is 

de  Beat.  =>  .  . 

opposite  to  it,  a  joyful  image  of  that  which  is  joyful,  a 
sorrowful  of  that  which  is  sorrowful;  so  also  is  the  just 
judgment  of  God  adapted  to  our  dispositious,  Wherefore 
the  rich  man  because  he  pitied  not  the  poor  as  he  lay  at  his 
gate,  when  he  needs  mercy  for  himself,  is  not  heard,  for  it 

Ciirys,       follows,    Aud  Abvaham   said  unto   him,    Son,    ^-c.      Chrys. 

Conc.  2,  3.  jggi^Ql^  the  kindness  of  the  Patriarch ;    he  calls  him  son, 

de  Lazaro.  _  '  _  ' 

(which  may  express  his  tenderness,)  yet  gives  no  aid  to  hira 

who   had   deprived   himself  of  cure.      Therefore   he   says, 

Eemember,  that  is,  consider  the  past,  forget  not  that  thou 

dehghtedst  in  thy  riches,  and  thou  receivedst  good  things  in 

thy  life,  that  is,  such  as  thou  thoughtest  to  be  good.     Thou 

couldest  not  both  have  triumphed  on  earth,  and  triumph  here. 

Ptiches  canuot  be  true  both  on  earth  and  below.     It  follows, 

And  Lazarus  likeivise  evil  things  ;  not  that  Lazarus  thought 

them  evil,  but  he  spoke  this  according  to  the  opinion  of  the 

rich   man,  who   thought  poverty,  and  hunger,   and  severe 

sickness,  evils.      When  the   heaviness  of  sickness  harasses 

us,  let  us  think  of  Lazarus,  and  joyfully  accept  evil  things 

in  this  life. 

Aug.  AuG.  AU  this  then  is  said  to  him  because  he  chose  the 

^^yC^      happiness  of  the  world,  and  loved  no  other  life  but  that  in 

ii.  qu.  38.  which  he  proudly  boasted ;    but  he  says,  Lazarus  received 

evil  things,  because  he  kuew  that  the  perishableness  of  this 

Hfe,  its  labours,  sorrovvs,  and  sickness,  are  the  penalty  of  sin, 

for  we  all  die  in  Adam  who  by  transgression  was  made  bable 

Chrys.       to  death.     Chrys.   He  says,  Thou  receivedst  good  things  in 

de°Lazaro  ^^^  ^'^^'  (^^  ^^  ^^^^  due;)  as  though  he  said,  If  thou  hast  done 

any  good  thing  for  which  a  reward  might  be  due,  thou  hast 

received  all  things  in  that  world,  liviug  luxuriously,  abound- 

ing  in  riches,  enjoying  the  pleasure  of  prosperous  undertak- 

ings ;  but  if  he  committed  any  evil  he  received  all,  afflicted 

with  poverty,  hunger,  and  the  depths  of  wretcheduess.    Aud 

each  of  you  came  hither  naked;    Lazarus   indeed  of  sin, 

wherefore  he  i-eceives  his  consolatiou;    thou  of  righteous- 

ness,  wherefore  thou  eudurest  thy  inconsolable  puuishment ; 


VER.  22—26.  ST.  LUKE.  569 

and  hence  it  follows,  But  noiv  he  is  comforted  and  thou  art 
tormented. 

Greg.  Whatsoever  then  ye  have  ■well  in  this  world,  when  Greg.  in 
ye  recollect  to  have  done  any  thing  good,  be  very  fearful      "^'  *^' 
about  it,  lest  the  prosperity  granted  you  be  your  recompense 
for  the  same  good.     And  when  ye  behold  poor  men  doing 
any   thing  blameably,  fear  not,  seeing  that  perhaps  those 
whom  the  remains  of  the  slightest  iniquity  defiles,  the  fire  of 
honesty  cleanses.     Chrys.  But  you  will  say,  Is  there  no  one  Chrys. 
who  shall  eniov  pardon,  both  here  and  there?  This  is  indeed  ^^^'^'  ^' 
a  hard  thing,  and  among  those  which  are  impossible.     For 
should  poverty  press  not,  ambition  urges ;   if  sickness  pro- 
voke  not,  anger  inflaraes;  if  temptations  assail  not,  corrupt 
thoughts  often  overwhehn.      It  is  no  sHght  toil  to  bridle 
anger,  to  check  unlawful  desires,  to  subdue  the  sweUings  of 
vain-glory,  to  quell  pride  or  haughtiness,  to  lead  a  severe 
life.     He  that  doeth  uot  these  things,  cannot  be  saved. 

Greg.  It  may  also  be  answered,  that  evil  men  receive  in  Greg. 
this  life  good  things,  because  they  place  their  whole  joy  in  ^'^P" 
trausitory  happiness,  but  the  righteous  may  indeed  have 
good  things  here,  yet  not  receive  them  for  reward,  because 
while  they  seek  better  things,  that  is,  eternal,  in  their  judg- 
ment  whatever  good  things  are  present  seem  by  no  means 
good. 

Chrys.  But  after  the  mercy  of  God,  we  must  seek  in  our  chrys. 
own  endeavours   for  hope  of  salvation,  not  in  numberiug;  ']^  Conc. 

\  '  _     *=  de  Laz. 

fathers,  or  relations,  or  friends.  For  brother  does  not  dehver 
brother ;  and  therefore  it  is  added,  And  beside  all  this  be- 
tween  us  and  you  there  is  a  great  gulf  fixed.  Theophyl.  The 
great  gulf  signifies  the  distance  of  the  righteous  from  siuners. 
For  as  their  affections  were  different,  so  also  their  abiding 
places  do  not  shghtly  differ.  Chrys.  The  gulf  is  said  to  be 
fixed,  because  it  cannot  be  loosened,  moved,  or  shaken. 

Ambrose.  Betweeu  the  rich  and  the  poor  then  there  is 
a  great  gulf,  because  after  death  rewards  cannot  be  changed. 
Hence  it  follows,  So  tliat  they  ivho  would  pass  from  hence 
to  you  cannot,  nor  come  thence  to  us.  Chrys.  As  if  he 
says,  We  can  see,  we  cannot  pass;  and  w^e  see  what  we 
liave  escaped,  you  what  you  have  lost;  our  joys  enhance 
your  torments,  your  tormeuts  our  joys.     Greg.  For  as  theubjsup. 


Ev.  lib.  ii. 
qu.  88 


570  GOSPEL  ACCORDING    TO  CHAP.  XVI. 

Avickcd  desire  to  pass  over  to  the  elect,  that  is,  to  depart  from 
the  pangs  of  thcir  sufTcrings,  so  to  the  afflicted  and  tormented 
would  the  just  pass  iu  their  mind  by  compassion,  and  wish 
to  set  them  free.     But  the  souls  of  the  just,  although  in  thc 
goodness  of  their  uaturc  thcy  feel  compassion,  after  being 
uuited  to  the  righteousness  of  their  Author,  are  constrained 
by  such  great  uprightness  as  not  to  be  moved  with  com- 
passiou  towards  the  reprobate.     Neither  then  do  the  unrigh- 
teous  pass  over  to  the  lot  of  the  blessed,  because  they  are 
bouud  in  everlasting  condemnation,  nor  can  the  righteous 
pass  to  the  reprobate,  because  being  now  made  upright  by 
the  righteousness  of  judgment,  they  in  no  way  pity  them 
from  any  compassion.     THEorHYL.  You  may  from  this  de- 
rive  an  argument  against  the  followers  of  Origen,  who  say, 
that  since  an  end  is  to  be  placed  to  punishments,  there  will 
be  a  time  wheu  sinners  shall  be  gathered  to  the  righteous 
Aug.  Qu.  and  to  God.    Aug.  For  it  is  shewn  by  the  unchangeableness 
of  the  Divine  sentence,  that  no  aid  of  mercy  can  be  rendered 
to  men  by  the  righteous,  even  though  they  should  wish  to 
give  it ;  by  which  he  remiuds  us,  that  in  this  life  men  should 
relieve  those  they  can,  since  hereafter  even  if  they  be  well 
received,  they  would  not  be  able  to  give  help  to  those  they 
love.     For  that  which  was  written,  that  theij  may  receive  you 
into  everlastinff  habitations,  was  not  said  of  the  proud  and 
unmerciful,    but   of  those   who    have   made   to   themselvcs 
friends  by  their  works  of  mercy,  whom  the  righteous  receive, 
not  as  if  by  their  own  power  benefiting  them,  but  by  Divine 
permissiou. 


27.  Theii  he  said,  I  pray  thee  therefore,  father, 
that  thou  wouldest  send  him  to  my  father's  house : 

28.  For  I  have  five  brethren ;  that  he  may  testify 
unto  them,  lest  tliey  also  come  into  this  place  of 
torment. 

29.  Abraham  saith  unto  him,  They  have  Moses 
and  the  prophets ;  let  them  hear  them. 

30.  And  he  said,  Nay,  father  Abraham :  but  if  one 
went  unto  them  from  the  dead,  they  will  repent. 


VER.  27 — 31.  ST.  LUKE.  571 

31.  And  he  said  unto  him,  If  they  hear  not  Moses 
and  the  prophets,  neither  will  they  be  persuaded, 
though  one  rose  from  the  dead. 


Greg.  When  the  rich  man  in  flames  found  that  all  hope  Greg. 
was  taken  away  from  him,  his  mind  turns  to  those  relations  i^^Ev^ 
whom  he  had  left  behind,  as  it  is  said,  Then  said  he,  I  pray 
thee  therefore,  father  Abraham,  to  send  him  to  my  father's 
house.     AuG.  He  asks  that  Lazarus  should  be  sent,  because  Aug. 
he  felt  himself  unworthy  to  oS^er  testimony  to  the  truth.    And 
as  he  had  not  obtained  even  to  be  cooled  for  a  httle  while, 
much  less  does  he  expect  to  be  set  free  from  hell  for  the 
preaching  of  the  truth.    Chrys.  Now  mark  his  perverseness; 
not  even  in  the  midst  of  his  torments  does  he  keep  to  truth. 
If  Abraham  is  thy  father,  how  sayest  thou,  Send  him  to  thy 
father's  house  ?     But  thou  hast  uot  forgotten  thy  father,  for 
he  has  been  thy  ruin. 

Greg.  The  hearts  of  the  wicked  are  sometimes  by  their  Greg. 
own  puuishment  taught  the  exercise  of  charity,  but  in  vain ; 
so  that  they  indeed  have  an  especial  love  to  their  own,  who 
while  attached  to  their  sins  did  not  love  themselves.  Ilence 
it  follows,  For  I  have  five  brethren,  that  he  may  testify  to 
them,  lest  they  also  come  into  this  place  of  torment. 

Ambrose.  But  it  is  too  late  for  the  rich  man  to  begin  to 
be  master,  when  he  has  no  longer  time  for  learning  or 
teaching.  Greg.  And  here  we  must  remark  what  fearful  Greg.  ut 
suff^erings  are  heaped  upon  the  rich  man  in  flames.  For  in  ^^^' 
addition  to  his  puuishmeut,  his  knowledge  and  memory  are 
preserved.  He  knew  Lazarus  whom  he  despised,  he  remem- 
bered  his  brethren  whom  he  left.  For  that  sinners  iu  punish- 
ment  may  be  still  more  punished,  they  both  see  the  glory  of 
those  whom  they  had  despised,  and  are  harassed  about  the 
punishment  of  those  whom  they  had  unprofitably  loved. 
But  to  the  rich  man  seeking  Lazarus  to  be  sent  to  them, 
Abraham  immediately  answers,  as  follows,  Abraham  saith  to 
him,  They  have  Moses  and  the  prophets,  let  them  hear  them. 

Chrys.  As  if  he  said,  Thy  brethren  are  not  so  much  thy  Chrys. 
care    as    God's,    who   created    them,    and    appointed   them  de^Lazaiv. 
teachers  to  admonish  and  urge  them.     But  by  Moses  and 


572  GOSPEL   ACCORDING   TO  CHAP.  XVI. 

the   Proplicts,  hc   licrc   mcans   thc    Mosaic   aud   prophetic 

writings.      Ambuose.    Iu  this  place  our  Lord  most  plainly 

decharcs   the   Ohl    Tcstameut   to  be   the   grouud   of   faith, 

thwarting  the  trcachcry  of  the  Jews,  aud  precluding  the 

iuiquity  of  Heretics. 

Gre^.  m        Greg.  But  hc  who  had  despised  the  words  of  God,  sup- 

Hom.  40.  pQggjj  ^}^^|.  ijjg  followers  could  not  hear  them.     Hence  it  is 

addcd,  A7id  he  said,  Nay,  father  Abraham,  but  if  one  ivent  to 

them  from  the  dead  they  ivould  repent.     For  when  he  heard 

the  Scriptures  he  despised  them,  and  thought  them  fables, 

and  therefore  according  to  what  he  felt  himself,  he  judged 

Greg.  lib.  the  hke  of  his  brethren.    Greg.  Nyss.  But  we  are  also  taught 

de  Anima.  gQj^gt.]jijjg  besidcs,  that  the  soul  of  Lazarus  is  neither  anxious 

about  present  things,  nor  looks  back  to  aught  that  it  has  left 

behind,  but  the  rich  man,  (as  it  were  caught  by  birdlime,) 

even  after  death  is  held  down  by  his  carnal  life.     For  a  man 

who  becomes  altogether  carnal  in  his  heart,  not  even  after  he 

Greg.        has  put  ofF  his  body  is  out  of  the  reach  of  his  passions.    Greg. 

ubi  sup.     jg^j.  g^Q^  ^ijg  j,-^]^  ^^^  jg  answered  in  the  words  of  truth ; 

for  it  follows,  And  he  said  unto  him,  If  they  hear  not  Moses 
and  the  prophets,  neither  will  they  believe  though  one  rose 
from  the  dead.  For  they  who  despise  the  words  of  the 
Law,  will  find  the  commands  of  their  Redeemer  who  rose 
from  the  dead,  as  they  are  more  sublime,  so  much  the  more 
difficult  to  fulfih 
Chrys.  Chrys.  But  that  it  is  true  that  he  who  hears  not  the 

utsup.  Scriptures,  takes  no  heed  to  the  dead  who  rise  agaiu,  the 
Jews  have  testified,  who  at  oue  time  indeed  wished  to  kill 
Lazarus,  but  at  another  laid  hands  upon  the  Apostles,  not- 
■withstanding  that  some  had  risen  from  the  dead  at  the  hour 
of  the  Cross.  Observe  this  also,  that  every  dead  man  is 
a  servant,  but  whatever  the  Scriptures  say,  the  Lord  says. 
Therefore  let  it  be  that  dead  men  should  rise  again,  and 
an  angel  descend  from  heaven,  the  Scriptures  are  more  wor- 
thy  of  credit  than  all.  For  the  Lord  of  Angels,  the  Lord  as 
well  of  the  living  and  the  dead,  is  their  author.  But  if  God 
knew  this,  that  the  dead  rising  again  profited  the  living,  He 
would  not  have  omitted  it,  seeing  that  He  disposes  all  things 
for  our  advantage.  Again,  if  the  dead  wxre  often  to  rise 
agaiu,  this  too  would  in  time  be  disregarded.     And  the  devii 


VER.  27 31.  ST.  LUKE.  573 

also  would  easily  insiuuate  perverse  doctriaes,  devisiug  resur- 

rection  also  by  means  of  his  own  instruments,  not  indced 

really   raising   up   the    deceased,  but   by  certain   delusions 

deceiving  the  sight  of  the  beholders,  or  contriving,  that  is, 

setting  up  some  to  pretend  death. 

AuG.  But  some  one  may  say,  If  the  dead  have  no  care  for  Aug.  de 

the  living,  how  did  the  rich  man  ask  Abrahara,  that  he  should  ^ioj^^^s 

send  Lazarus  to  his  five  biethren?  But  because  he  said  this,  habenda. 

did  the  rich  man  know  therefore  what  his  brethren  were 

doing,  or  what  was  their  condition  at  that  time  ?     His  care 

about  the  living  was  such  that  he  might  yet  be  altogether 

ignorant  what  they  were  doing,  just  as  we  care  about  the 

dead,   although  we  know  nothing  of  Avhat  they  do.     But 

agaiu  the   question  occurs,  How  did  Abraham  know  that 

Moses  and  the  prophets  are  here  in  their  books?    whence 

also  had  he  known  that  the  rich  man  had  lived  in  luxury, 

but  Lazarus  in  affliction?    Not  surely  when  these  things 

were  going  on  in  their  lifetime,  but  at  their  death  he  might 

know  through  Lazarus'  telling  him,  that  in  order  that  might 

not  be  false  wdiich  the  prophet  savs ;  Abraham  heard  us  not.  Isa.  C3, 

. '  10. 

The  dead  might  also  hear  something  from  the  angels  who  are 

ever  present  at  the  things  wdiich  are  done  here.    They  might 

also  know  some  things  which  it  was  necessary  for  them  to 

have  known,  not   only  past,  but  also  future,  through  the 

revelation  of  the  Church  of  God. 

AuG.  But  these  things  may  be  so  taken  in  allegory,  that  Aug. 

by  the  rich  man  we  understand  the  proud  Jews  ignorant  of  ^"^jf ' 

the  righteousness  of  God,  and  going  about  to  establish  their  qu.  38. 

own.      The  purple  and  fine  Unen  are  the  grandeur  of  the  ^q^  3" 

kingdom.     And  the  kingdom  of  God  (he  says)  shall  be  taken 

away  from  you.     The  sumptuous  feasting  is  the  boasting  of 

the  Law,  in  which  they  gloried,  rather  abusing  it  to  swell 

their  pride,  than  using  it  as  the  necessary  means  of  salva- 

tion.    But  the  beggar,  by  name  Lazarus,  which  is  interpreted 

"  assisted,"  signifies  want ;  as,  for  instance,  some  Gentile,  or 

Publican,   who   is    all   the   more    reheved,   as   he   presumes 

less  on  the   abundance   of  his  resources.      Greg.    Lazarus  Greg.  in 

then  full  of  sores,  figuratively  represents  the  Gentile  people,  j^^"^'^ 

who  when  turned  to  God,  were  not  ashamed  to  confess  their 

sins.     Their  wound  was  in  the  skin.     For  what  is  confession 


57  i  GOSPEL    ACCORDIXf!    TO  CIIAP.  XVI. 

of  sins  but  a  ccrtain  bursting  forth  of  wounds.  But  Lazarus, 
fuU  of  wounds,  desired  to  be  fed  by  the  crumbs  which  fell 
from  ihe  rich  man's  table,  and  no  one  gave  to  him;  because 
that  proud  people  disdained  to  admit  any  Gentile  to  the 
knowledge  of  the  Law,  and  words  flowed  down  to  him  from 
Aug.  knowledge,  as  the  crumbs  fell  from  the  table.  Aug.  But  the 
ubi  sup.  (]ogs  which  licked  the  poor  raan's  sores  are  those  most 
■wicked  men  who  loved  sin,  who  with  a  large  tongue  cease 
not  to  praise  the  evil  works,  which  another  loathes,  groaning 
in  himself,  and  confessing.  Greg.  Sometimes  also  in  the 
holy  Word  by  dogs  are  understood  preachers ;  according  to 
Ps.  68, 23.  that,  That  the  tongue  of  thtj  dogs  may  be  red  by  the  very  blood 
"  ^"  o/  thy  enemies :  for  the  tongue  of  dogs  while  it  licks  the 
wound  heals  it;  for^holy  teachers,  when  they  instruct  us  in 
confession  of  sin,  touch  as  it  were  by  the  tougue  the  sours 
wound.  The  rich  man  was  buried  in  hell,  but  Lazarus  was 
carried  by  angels  into  Abraham's  bosom,  that  is,  into  that 
secret  rest  of  which  the  truth  says,  Many  shall  come  from 
the  east  and  the  ivest,  and  shall  lie  doivn  with  Abraham, 
Isaac,  and  Jacob  in  the  kingdom  of  heaven,  but  the  children 
of  the  kingdom  shall  be  cast  into  outer  darkness.  But  being 
afar  oflF,  the  rich  man  lifted  up  his  eyes  to  behold  Lazarus, 
because  the  unbelievers  while  they  suffer  the  sentence  of 
their  condemnation,  lying  in  the  deep,  fix  their  eyes  upon 
certain  of  the  faithful,  abiding  before  the  day  of  the  last 
Judgraent  in  rest  above  them,  whose  bliss  afterwards  they 
would  in  no  wise  conteraplate.  But  that  which  they  behold 
is  afar  off,  for  thither  they  cannot  attain  by  their  merits. 
But  he  is  described  to  burn  chiefly  in  his  tongue,  because 
the  unbelieving  people  held  in  their  mouth  the  word  of  the 
Law,  which  in  their  deeds  they  despised  to  keep.  In  that 
part  then  a  man  will  have  raost  burning  wherein  he  most  of 
all  shews  he  knew  that  which  he  refused  to  do.  Now  Abra- 
ham  calls  him  his  son,  whom  at  the  same  time  he  delivers  not 
from  torments;  because  the  fathers  of  this  unbelieving  people, 
observing  that  many  have  gone  aside  from  their  faith,  are 
not  moved  with  any  compassion  to  rescue  them  from  tor- 
Au^.  ments,  whom  nevertheless  they  recognise  as  sons.  Aug. 
Ev^i^b  ii  ^y  ^^®  ^^^  brothers  whom  he  says  he  has  in  his  father's 
qu.  39.      house,  he  means  the  Jews  who  were  called  five,   because 


VER.  37 — 31.  ST.  LUKE.  575 

they  were  bouncl  under  the  Law,  which  was  given  by  Moses 
who  wrote  five  books. 

Chrys.  Or  he  had  five  brothers,  that  is,  the  five  senses,  to 
which  he  was  before  a  slave,  and  therefore  he  could  not  love 
Lazarus  because  his  brethren  loved  not  poverty.  Those 
brethren  have  sent  thee  into  these  torments,  they  canuot 
be  saved  unless  they  die ;  otherwise  it  must  needs  be  that 
the  brethren  dwell  with  their  brother.  But  why  seekest  thou 
that  I  should  send  Lazarus?  They  have  INIoses  and  the 
Prophets.  Moses  was  the  poor  Lazarus  who  counted  the  Heb.  ii, 
poverty  of  Christ  greater  than  the  riches  of  Pharaoh.  Jere-  jg^  33  9 
miah,  cast  into  the  dungeon,  was  fed  on  the  bread  of 
aflliction ;  and  all  the  prophets  teach  those  brethren.  But 
those  brethren  cannot  be  saved  unless  some  one  rise  from 
the  dead.  For  those  brethren,  before  Christ  was  risen, 
brought  me  to  death ;  He  is  dead,  but  those  brethren  have 
risen  again.  For  my  eye  sees  Christ,  my  ear  hears  Him, 
my  hands  handle  Him.  From  what  we  have  said  then,  we 
determine  the  fit  place  for  Marcion  and  Manichgeus,  who 
destroy  the  Old  Testament.  See  what  Abraham  says,  If 
they  hear  not  Moses  and  the  prophets.  As  though  he  said, 
Thou  doest  well  by  expecting  Him  who  is  to  rise  again ; 
but  in  them  Christ  speaks.  If  thou  wilt  hear  thera,  thou 
wilt  hear  Him  also.  Greg.  But  the  Jewish  people,  because  Greg.  in. 
they  disdained  to  spiritually  understand  the  words  of  Moses, 
did  not  come  to  Him  of  whom  Moses  had  spoken. 

Ambrose.  Or  else,  Lazarus  is  poor  in  this  world,  but  rich 
to  God;  for  not  all  poverty  is  holy,  nor  all  riches  vile, 
but  as  luxury  disgraces  riches,  so  holiness  coramends  pov- 
erty.  Or  is  there  any  Apostolical  man,  poor  in  speech, 
but  rich  in  faith,  who  keeps  the  true  faith,  requiring  not  the 
appendage  of  words.  To  such  a  one  I  liken  him  who  oft- 
times  beaten  by  the  Jews  ofFered  the  wounds  of  his  body 
to  be  licked  as  it  were  by  certain  dogs.  Blessed  dogs,  unto 
whom  the  dropping  from  such  wounds  so  falls  as  to  fill  the 
heart  and  mouth  of  those  whose  office  it  is  to  guard  the 
house,  preserve  the  flock,  keep  off"  the  wolf!  And  because 
the  word  is  bread,  our  faith  is  of  the  word ;  the  crumbs  are 
as  it  were  certain  doctrines  of  the  faith,  that  is  to  say,  the 
mysteries  of  the  Scriptures.     But  the  Arians,  who  court  the 


576  GOSPEL    ACCORDING    TO   ST.   LUKE.  CHAP.  XVI. 

nlliance  of  rcgal  power  that  they  may  assail  the  truth  of  the 
Church,  do  not  they  secm  to  you  to  be  in  purple  and  fine 
liuen?  And  thcse,  when  thcy  dcfend  the  counterfeit  instead 
of  the  truth  abound  in  flowing  discourses.  Rich  heresy 
has  composed  many  Gospels,  and  poor  faith  has  kept  this 
single  Gospel,  which  it  had  receivcd.  Rich  philosophy  has 
made  itself  many  gods,  the  poor  Church  has  known  only  one. 
Do  not  those  riches  seem  to  you  to  be  poor,  and  that  poverty 
Aug.  ubi  to  be  rich?  Aug.  Again  also  that  story  raay  be  so  under- 
^"P'  stood,  as  that  we  should  take  Lazarus  to  mean  our  Lord; 

lying  at  the  gate  of  the  rich  man,  because  He  condescended 
to  the  proud  ears  of  the  Jews  in  the  lowliness  of  His 
incarnation;  desiring  to  be  fed  from  the  criimbs  ivhich  fell 
from  the  rich  man^s  table,  that  is,  seeking  from  them  even 
the  least  works  of  righteousness,  which  through  pride  they 
would  not  use  for  their  own  table,  (that  is,  their  own  power,) 
which  works,  although  very  slight  and  without  the  discipliiie 
of  perseverance  in  a  good  life,  sometimes  at  least  they  might 
do  by  chance,  as  crumbs  frequently  fall  from  the  table. 
The  wounds  are  the  sufFerings  of  our  Lord,  the  dogs  who 
licked  them  are  the  Gentiles,  whom  the  Jews  called  unclean, 
and  yet,  with  the  sweetest  odour  of  devotion,  they  lick  the 
sufferings  of  our  Lord  in  the  Sacraments  of  His  Body  and 
Blood  throughout  the  whole  world.  Abraham's  bosom  is 
understood  to  be  the  hiding-place  of  the  Father,  whither 
after  His  Passion  our  Lord  rising  again  was  taken  up,  whither 
He  was  said  to  be  carried  by  the  angels,  as  it  seems  to  me, 
because  that  reception  by  which  Christ  reached  the  Father's 
secret  place  the  angels  announced  to  the  disciples.  The 
rest  may  be  taken  according  to  the  former  explanation, 
because  that  is  well  understood  to  be  the  Father's  secret 
place,  where  even  before  the  resurrectiou  the  souls  of  the 
righteous  live  with  God. 


CHAP.  XVII. 

1 .  Then  said  He  unto  the  disciples,  It  is  impossible 
but  that  offences  will  come ;  but  woe  unto  him, 
through  whom  they  come  ! 

2.  It  were  better  for  him  that  a  millstone  were 
hanged  about  his  neck,  and  he  cast  into  the  sea,  than 
that  he  should  offend  one  of  these  little  ones. 

Theophyl.  Because  the  Pharisees  were  covetous  and 
railed  against  Christ  when  He  preached  poverty,  He  put  to 
them  the  parable  of  the  rich  man  and  Lazarus.  Afterwards, 
in  speaking  with  His  disciples  concerning  the  Pharisees,  He 
declares  them  to  he  men  who  caused  division,  and  placed 
obstacles  in  the  divine  way.  As  it  follows ;  Then  said  He 
"into  His  disciples,  It  is  impossible  but  that  offences  ivill 
come,  that  is,  hindrances  to  a  good  hfe  and  which  is 
pleasing  to  God.  Cykil.  Now  there  are  two  kinds  of 
offences,  of  which  the  one  resist  the  glory  of  God,  but 
the  other  serve  only  to  cause  a  stumbhng-block  to  the 
brethren.  For  the  inventions  of  heresies,  and  every  word 
that  is  spoken  against  the  truth,  are  obstructions  to  the  glory 
of  God.  Such  offences  however  do  not  seem  to  be  men- 
tioned  here,  but  rather  those  which  occur  between  friends 
and  brethren,  as  strifes,  slanders,  and  the  hke.  Therefore 
He  adds  afterwards,  If  thy  brother  trespass  against  thee, 
rebuke  him.  Theophyl.  Or,  He  says  that  there  must  arise 
many  obstacles  to  preaching  and  to  the  truth,  as  the  Phari- 
sees  hindered  the  preaching  of  Christ.  But  some  ask,  If 
it  needs  be  that  offences  should  come,  why  does  our  Lord 
rebuke  the  author  of  the  offences  ?  for  it  follows,  But  ivoe  to 
him  through  whom  they  come.  For  whatsoever  necessity 
engenders  is  pardonable,  or  deserving  of  pardon.     But  ob- 

VOL.  III.  2  p 


578  GOSPEL    ACCORDING   TO  CIIAP.  XVII, 

serve,  tliat  necessity  itself  derives  its  birth  from  free-will. 
For  our  Lord,  seeing  how  men  cling  to  evil,  and  put 
forward  notliing  good,  spoke  with  reference  to  the  con- 
sequence  of  those  things  wliich  are  seen,  that  offences  must 
needs  come;  just  as  if  a  Physician,  seeing  a  man  using  an 
unwholesome  diet,  should  say,  It  is  impossible  but  that  such 
a  one  should  be  sick.  And  therefore  to  him  that  causes 
offences  He  denounces  woe,  and  threatens  punishment, 
saying,  It  were  better  for  liim  that  a  millstone  were  hanged 
about  his  neck,  and  he  cast  into  the  sea,  ^jT.  Bede.  This  is 
spoken  according  to  the  custom  of  the  province  of  Palestine ; 
for  among  the  ancient  Jews  the  punishment  of  those  who 
were  guilty  of  the  greater  crimes  was  that  they  should  be 
sunk  into  the  deep  with  a  stone  tied  to  them ;  and  in  truth 
it  were  better  for  a  guilty  man  to  finish  his  bodily  life  by 
a  punishment  however  barbarous,  yet  temporal,  than  for  his 
innocent  brother  to  deserve  the  eternal  death  of  his  soul. 
Now  he  who  can  be  offended  is  rightly  called  a  httle  one; 
for  he  who  is  great,  whatsoever  he  is  witness  of,  and  hovv 
great  soever  his  sufferings,  swerves  not  from  the  faith.  As 
far  then  as  we  can  without  sin,  we  ought  to  avoid  giving 
offence  to  our  neighbours.  But  if  an  offence  is  taken  at 
the  truth,  it  is  better  to  let  the  offence  be,  than  that  truth 
should  be  abandoned,  Chrys.  But  by  the  punishment 
of  the  man  who  offends,  learn  the  reward  of  him  who  saves. 
For  had  not  the  salvation  of  one  soul  be6n  of  such  ex- 
ceeding  care  to  Christ,  He  would  not  threaten  with  such 
a  punishment  the  offender. 

3.  Take  heed  to  yourselves ;  If  thy  brother  tres- 
pass  against  thee,  rebuke  him  ;  and  if  he  repent, 
forgive  him. 

4.  And  if  he  trespass  against  thee  seven  times  in 
a  day,  and  seven  times  in  a  day  turn  again  to  thee, 
saying,  I  repent ;  thou  shalt  forgive  him. 

Ambrose.  After  the  parable  of  the  rich  man  who  is 
tormented  in  punishment,  Christ  added  a  commandment  to 
give  forgiveness  to  those  who  turn  themselves  from  their 


VER.  3,  4.  ST.  LUKE.  579 

trespasses,  lest  any  one  through  despair  should  not  be 
reclaimed  from  his  fault ;  and  hence  it  is  said,  Take  heed  to 
yourselves.  Theophyl.  A  s  if  He  says,  Offences  must  needs 
come;  but  it  does  not  follow  that  you  must  perish,  if  only 
you  he  on  your  guard  :  as  it  need  not  that  the  sheep  should 
perish  when  the  wolf  comes,  if  the  shepherd  is  watching. 
And  since  there  are  great  varieties  of  offenders,  (for  some 
are  incurable,  some  are  curable,)  He  therefore  adds,  If  thy 
brother  trespass  against  thee,  rebuke  him. 

Ambrose.  That  there  might  neither  be  hard-wrung  par- 
don,  nor  a  too  easy  forgiveness,  neither  a  harsh  upbraid- 
ing,  to  dishearten,  nor  an  overlooking  of  faults,  to  invite  to 
sin;  therefore  it  is  said  in  another  place,  Tell  him  his  fauW^^^^-l^, 
between  him  and  thee  alone.  For  better  is  a  friendly  cor- 
rection,  than  a  quarrelsome  accusation.  The  one  strikes 
shame  into  a  man,  the  other  moves  his  indignation.  He 
who  is  admonished  will  more  likely  be  saved,  because 
he  fears  to  be  destroyed.  For  it  is  well  that  he  who  is 
corrected  should  believe  you  to  be  rather  his  friend  than  his 
enemy.  For  we  more  readily  give  ear  to  counsel  than  yield 
to  injury.  Fear  is  a  weak  preserver  of  consistency,  but 
shame  is  an  excellent  master  of  duty.  For  he  who  fears  is 
restrained,  not  amended.  But  He  has  well  said,  If  he 
trespass  against  thee.  For  it  is  not  the  same  thing  to  sin 
against  God,  and  to  sin  against  man.  Bede.  But  we 
must  mark,  that  He  does  not  bid  us  forgive  every  oue 
who  sins,  but  him  only  who  repents  of  his  sins.  For 
by  taking  this  course  we  may  avoid  offences,  hurting 
no  one,  correcting  the  sinner  with  a  righteous  zeal,  ex- 
tending  the  bowels  of  mercy  to  the  penitent.  Theophyl. 
But  some  one  may  well  ask,  If  when  I  have  several  times 
forgiven  my  brother  he  again  trespass  against  me,  what 
must  I  do  with  him?  In  answer  therefore  to  this  question 
He  adds,  And  if  he  trespass  against  thee  seven  times  in 
a  day,  and  seven  times  in  a  day  turn  again  to  thee,  saying, 
I  repent ;  forgive  him. 

Bede.  By  using  the  number  seven  He  assigns  no  bound 
to  the  giving  of  pardon,  but  commands  us  either  to  forgive 
all  sins,  or  always  to  forgive  the  penitent.  For  by  seven 
the  whole  of  any  thing  or  time  is  frequently  represented. 

2  p2 


580  GOSPEL   ACCORUING    TO  CHAP.  XVII. 

Ambrose.  Or  this  number  is  used  because  God  rested  on 
the  seveuth  day  from  His  works.  After  tbe  seventh  day  of 
the  world  everlasting  rest  is  promised  us,  that  as  the  evil 
works  of  that  -vvorkl  shall  then  cease,  so  also  may  the  sharp- 
ness  of  punishraent  be  abated. 

5.  And  the  Apostles  said  unto  the  Lord,  Increase 
our  faith. 

6.  And  the  Lord  said,  If  ye  had  faith  as  a  grain 
of  mustard  seed,  ye  might  say  unto  this  sycamine 
tree,  Be  thou  plucked  up  by  the  root,  and  be  thou 
planted  in  the  sea ;  and  it  should  obey  you. 

Theophyl.  The  disciples  hearing  our  Lord  discoursing  of 

certain  arduous  duties,  such  as  poverty,  and  avoiding  oflFences, 

entreat  Him  to  increase  their  faith,  that  so  they  might  be 

able  to  follow  poverty,  (for  nothing  so  prompts  to  a  hfe  of 

poverty  as  faith  and  hope  in  the  Lord,)  and  through  faith 

to  guard  against  giving  ofFences.     Therefore  it  is  said,  And 

Greg.  22.  the  Apostles  said  unlo  the  Lord,  Increase  our  faith.     Greg. 

or.c.    .  rpj^jj^  jg^  ^jjg^j.  ^ijg  faith  which  has  already  been  received  in  its 

beginning,  might  go  on  increasing  more  and  more  unto  per- 

Aug.  de     fection.     AuG.  We  may  indeed  understand  that  they  asked 

Ev.  lib.  ii.  fo^  the  increase  of  that  faith  by  which  men  beheve  in  the 

qu.  39.      things  which  they  see  not ;    but  there  is  further  signified 

a  faith  in  thiugs,  whereby  not  with  the  words  only,  but  the 

things  themselves  present,  we  beheve.     And  this  shall  be, 

when  tbe  Wisdom  of  God,  by  whom  all  tliings  were  made, 

shall  reveal  Himself  openly  to  His  saints  face  to  face. 

Thjeophyl.  But  our  Lord  told  them  that  they  asked  well, 
and  that  they  ought  to  beheve  stedfastly,  forasmuch  as  faith 
€Ould  do  many  things ;  and  hence  it  follows,  And  the  Lord 
said,  If  ye  had  faith  as  a  grain  of  mustard  seed,  S^c.  Two 
paighty  acts  are  here  brought  together  in  the  same  sentence ; 
the  transplanting  of  that  which  was  rooted  in  the  earth, 
and  the  planting  thereof  in  the  sea,  (for  what  is  ever  planted 
jn  the  waves  ?)  by  which  two  things  He  declares  the  power 
of  faith. 
Chrys.  Chrys.  Ho  mentions  the  mustard  seed,  because,  though 

in^Matt.     sraall  in  size,  it  is  mightier  in  power  than  all  the  others. 


VER.   7 10.  ST.  LUKE.  581 

He  implles  then  that  the  least  part  of  faith  can  do  great 
things.     But  though  the  Apostles   did  not  transplant  the 
mulberry  tree,  do  not  thou  accuse  them ;  for  our  Lord  said 
not,  You  shall  transplant,  but,  You  shall  be  able  to  trans- 
plant.     But  they  did  not,  because  there  was  no  need,  seeing 
that  they  did  greater  things.     But  some  one  will  ask,  How  Hom. 
does  Christ  say,  that  it  is  the  least  part  of  faith  which  can  a^^Qoi. 
transplant  a  mulberry  tree  or  a  mountain,  whereas  Paul  says  c.  13,  2. 
that  it  is  all  faith  Avhich  moves  mountains  ?     We  must  then 
answer,  that  the  Apostle  imputes  the  moving  of  mountains  to 
all  faith,  not  as  though  only  the  whole  of  faith  could  do  this, 
but  because  this  seemed  a  great  thing  to  carnal  men  on  ac- 
count  of  the  vastness  of  the  body. 

Bede.  Or  our  Lord  here  compares  perfect  faith  to  a  grain 
of  mustard  seed,  because  it  is  lowly  in  appearance,  but  fervid 
in  heart.  But  mystically  by  the  mulberry  tree,  (whose  fruit 
and  branches  are  red  with  a  blood-red  colour,)  is  repre- 
sented  the  Gospel  of  the  cross,  which,  through  the  faith  of 
the  Apostles  being  uprooted  by  the  word  of  preaching  from 
the  Jewish  nation,  in  which  it  was  kept  as  it  were  in  the 
lineal  stock,  was  removed  and  planted  in  the  sea  of  the 
Gentiles.  Ambrose.  Or  this  is  said  because  faith  keeps  out 
the  unclean  spirit,  especially  since  the  nature  of  the  tree  falls 
in  with  this  meaning.  For  the  fruit  of  the  mulberry  is  at  first 
white  in  the  blossom,  and  being  formed  from  thence  grows 
red,  and  blackens  as  it  gets  ripe.  The  devil  also  having  by 
transgression  fallen  from  the  white  flower  of  the  augelic 
nature  and  the  bright  beams  of  his  power,  grows  terrible  in 
the  black  odour  of  sin.  Chrys.  The  mulberry  may  be  also 
compared  to  the  devil,  for  as  by  the  leaves  of  the  mulberry 
tree  certain  worms  are  fed,  so  the  devil,  by  the  imaginations 
which  proceed  from  him,  is  feeding  for  us  a  never  dyin^ 
worm ;  but  this  mulberry  tree  faith  is  able  to  pluck  out  of 
our  souls,  and  plunge  it  into  the  deep. 

7.  But  which  of  you,  having  a  servant  plowing 
or  feeding  cattle,  wall  say  unto  him  by  and  by,  when 
he  is  come  from  the  field,  Go  and  sit  down  to  meat  ? 

8.  And  will  not  rather  say  unto  him,  Make  ready 


K 


082  GOSPEL   ACCORDING    TO  CHAP.  XVIT. 

wherewith  I  may  sup,  and  gird  thyself,  and  serve  me, 
till  I  have  eaten  and  drunken ;  and  afterward  thou 
shalt  eat  and  drink  ? 

9.  Doth  he  thank  that  servant  because  he  did  the 
things  that  were  commanded  him  ?     I  trow  not. 

10.  So  Ukewise  ye,  when  ye  shall  have  done  all 
those  things  which  are  commanded  you,  say,  We  are 
unprofitable  servants :  we  have  done  that  which  was 
our  duty  to  do. 


Theophyl.  Because  faith  makes  its  possessor  a  keeper  of 
God's  commandments,  and  adorns  him  with  wonderful  works; 
it  would  seem  from  thence  that  a  man  might  thereby  fall 
into  the  sin  of  pride.  Our  Lord  therefore  forewarned  His 
Apostles  by  a  fit  example,  not  to  boast  themselves  in  their 
virtues,  saying,  £ut  which  of  you  having  a  servant  plow- 
ing,  ^c. 
Auo-.  de  AuG.  Or  else ;  To  the  many  who  understand  not  this  faith 
Quaest.  j^  ^}jg  truth  ahcady  present,  our  Lord  might  seem  not  to 
qu.  39.  have  answered  the  petitions  of  His  disciples.  And  there 
appears  a  di£&culty  in  the  connexion  here,  unless  we  sup- 
pose  He  meant  the  change  from  faith  to  faith,  from  that 
faith,  namely,  by  which  we  serve  God,  to  that  whereby  we 
enjoy  Him.  For  then  will  our  faith  be  increased  when  we 
first  beheve  the  word  preached,  next  the  reahty  present.  But 
that  joyful  contemplation  possesseth  perfect  peace,  which  is 
given  unto  us  in  the  everlasting  kingdom  of  God.  And  that 
perfect  peace  is  the  reward  of  those  righteous  labours,  which 
are  performed  in  the  administration  of  the  Church.  Be 
then  the  servant  in  the  field  ploughing,  or  feeding,  that  is, 
in  this  hfe  either  foilowing  his  worldly  business,  or  serv- 
ing  foohsh  men,  as  it  were  cattle,  he  must  after  his  la- 
hours  return  home,  that  is,  be  united  to  the  Church. 

Bede.  Or  the  servant  departs  from  the  field  when  giving 
up  for  a  time  his  work  of  preaching,  the  teacher  retires  into 
his  own  conscience,  pondering  his  own  words  or  deeds  within 
himself.  To  whom  our  Lord  does  not  at  once  say,  Go  from 
this  mortal  hfe,  and  sit  down  to  meat,  that  is,  refresh  thyself 


VER.  7 — 10.  ST.  LUKE.  583 

in  the  everlasting  resting-place  of  a  blessed  life.  Ambrose. 
For  we  know  that  no  one  sits  down  before  he  has  first  passed 
over.  Moses  indeed  also  passed  over,  that  he  might  see  a 
great  sight.  Since  then  thou  not  only  sayest  to  thy  servant, 
Sit  down  to  meat,  but  requirest  from  him  another  ser\dce,  so 
in  this  life  the  Lord  does  not  put  up  with  the  performance 
of  one  work  and  labour,  because  as  long  as  we  live  we  ought 
always  to  work.  Therefore  it  follows,  And  will  not  rather  say, 
Makeready  wherewith  Imay  sup.  Bede.  Hebids  make  ready 
wherewith  He  may  sup,  that  is,  after  the  labours  of  pubhc 
discourse,  He  bids  him  humble  himself  in  self-examination. 
With  such  a  supper  our  Lord  desires  to  be  fed.  But  to  gird 
one's  self  is  to  collect  the  mind  which  has  been  enfolded  in 
the  base  coil  of  fluctuating  thoughts,  whereby  its  steps  in  the 
cause  of  good  works  are  wont  to  be  entangled.  For  he  who 
girds  up  his  garments  does  so,  that  in  walking  he  raay  not  be 
tripped  up.  But  to  minister  unto  God,  is  to  acknowledge 
that  we  have  iio  strength  without  the  help  of  His  grace. 

AuG.  While  His  servants  also  are  ministering,  that  is,  Aug.  de 
preaching  the  Gospel,  our  Lord  is  eating  and  drinking  the 
faith  and  confession  of  the  Gentiles.  It  foUows,  And  after-  sup. 
ward  thou  shalt  eat  and  drink.  As  if  He  says,  After  that 
I  have  been  dehghted  with  the  work  of  thy  preaching,  and 
refreshed  Myself  with  the  choice  food  of  thy  compunction, 
then  at  length  shalt  thou  go,  and  feast  thyself  everlastingly 
with  the  eternal  banquet  of  wisdom. 

Cyril.  Our  Lord  teaches  us  that  it  is  no  more  than  the  just 
and  proper  right  of  a  master  to  require,  as  their  bounden  duty, 
subjection  from  servants,  adding,  Doth  he  thank  that  servant 
because  he  did  the  things  that  ivere  commanded  him  ?  I  troio 
not.  Here  then  is  the  disease  of  pride  cut  away.  Why 
boastest  thou  thyself  ?  Dost  thou  know  that  if  thou  payest 
not  thy  debt,  danger  is  at  hand,  but  if  thou  payest,  thou 
doest  nothing  thankworthy  ?  As  St.  Paul  says,  For  though  1 1  Cor.  9, 
preach  the  Gospel  I  have  nothing  to  glory  of,  for  necessity  is  **' 
laid  upon  me,  yea,  woe  is  unto  me  if  Ipreach  not  the  Gospel. 

Observe  then  that  they  who  have  rule  among  us,  do  not 
thank  their  subjects,  when  they  perform  their  appointed  ser- 
vice,  but  by  kindness  gaining  the  aflfections  of  their  people, 
breed  in  them  a  greater  eagerness  to  serve  them.   So  likewise 


Quaest. 
Ev.  ubi 


584  GOSPEL   ACCORDING   TO  CHAP.  XVII. 

God  requircs  frora  us  tliat  we  should  wait  upon  Him  as 
His  servants,  but  bccause  Hc  is  merciful,  and  of  great 
goodness,  He  promises  reward  to  them  that  work,  and  the 
greatncss  of  his  loving-kindness  far  exceeds  the  labours  of 
His  servants. 

Ambrose.  Boast  not  thyself  then  that  thou  hast  been  a  good 

servant.     Thou  hast  done  what  thou  oughtest  to  have  done. 

The  sun  obeys,  the  moon  submits  herself,  the  angels  are  sub- 

ject;  let  us  not  then  seek  praise  frora  ourselves.     Therefore 

He  adds  in  conclusion,  So  likeivise  ye,  when  ye  liave  done 

all  good  things,  say,  We  are  unprofitable  servants,  we  have 

1  Cor.       done  that  which  it  was  our  duty  to  do.     Bede.    Servants, 

^'  ^^•.       I  say,  because  bought  with  a  price ;  unprofitable,  for  the  Lord 

Rom.  8,     needeth  not  our  good  things,  or  because  the  svfferings  of 

this  present   time   are   not   worthy   to   be   compared   to   the 

glory  which  shall  be  revealed  in  us.     Herein   then  is   the 

perfect  faith  of  men,  when  having  done  all  things  which 

were  commanded  them,  they  acknowledge  themselves  to  be 

imperfect. 

1 1 .  And  it  came  to  pass,  as  He  went  to  Jerusalem, 
that  He  passed  through  the  midst  of  Samaria  and 
Gahlee, 

12.  And  as  He  entered  into  a  certain  village, 
there  met  Him  ten  men  that  were  lepers,  which  stood 
afar  ofF: 

13.  And  they  lifted  up  their  voices,  and  said,  Jesus, 
Master,  have  mercy  on  us. 

14.  And  when  He  saw  them,  He  said  unto  them, 
Go  shew  yourselves  unto  the  priests.  And  it  came 
to  pass,  that,  as  they  went,  they  were  cleansed. 

15.  And  one  of  thera,  when  he  saw  that  he  was 
healed,  turned  back  and  with  a  loud  voice  glorified 
God, 

16.  And  fell  down  on  his  face  at  His  feet,  dvina: 
Him  thanks  :  and  he  was  a  Samaritan. 

17.  And  Jesus  answering  said,  Were  there  not  ten 
cleansed  ?  but  where  are  the  nine  ? 


VER.  11 — 19.  ST.  LUKE.  585 

18.  There   are   not   found   that   returned   to  give 
glory  to  God,  save  this  stranger. 

19.  And  He  said  unto  him,  Arise,  go  thy  way :  thy 
faith  hath  made  thee  whole. 


Ambrose.  After  speaking  the  foregoing  parable,  our  Lord 
censures  the  ungrateful.  Tit.  Bost.  Saying,  And  it  came  to 
pass,  shewing  that  the  Samaritans  were  indeed  well  disposed 
towards  the  mercies  above  mentioned,  but  the  Jews  not  so. 
For  there  was  enmity  between  the  Jews  and  the  Samaritans, 
and  He  to  allay  this,  passed  into  the  midst  of  both  nations, 
that  He  might  cement  both  into  one  new  man. 

Cyril.  The  Saviour  next  manifests  His  glory  by  drawing 
over  Israel  to  the  faith.  As  it  follows,  And  as  He  entered  into 
a  certain  village,  there  met  Hhn  ten  men  that  were  lepers,  men 
who  were  banished  from  the  towns  and  cities,  and  counted 
unclean,  according  to  the  rites  of  the  Mosaic  law. 

TiT.  BosT.  They  associated  together  from  the  sympathy 
they  felt  as  partakers  of  the  same  calamity,  and  were  wait- 
ing  till  Jesus  passed,  anxiously  looking  out  to  see  Him  ap- 
proach.  As  it  is  said,  Which  stood  afar  off,  for  tlie  Jewish 
law  esteems  leprosy  unclean,  whereas  the  law  of  the  Gospel 
calls  unclean  not  the  outward,  but  the  inward  leprosy. 

Theophyl.  They  therefore  stand  afar  off  as  if  ashamed  of 
the  uncleanness  which  was  imputed  to  them,  thinking  that 
Christ  would  loathe  them  as  others  did.  Thus  they  stood 
afar  off,  but  were  made  nigh  unto  Him  by  their  prayers.  Ps.  145,18. 
For  the  Lord  is  nigh  unto  all  them  that  caJl  upon  Him  in 
truth.  Therefore  it  follows,  And  they  lifted  up  their  voices, 
and  said,  Jesus,  Master,  have  mercy  upon  us.  Tit.  Bost. 
They  pronounce  the  name  of  Jesus,  and  gain  to  themselves 
the  reahty.  For  Jesus  is  by  interpretation  Saviour.  They 
say,  Have  mercy  upon  us,  because  they  were  sensible  of  His 
power,  and  sought  neither  for  gold  and  silver,  but  that  their 
bodies  might  put  on  again  a  healthful  appearance.  Theo- 
PHYL.  They  do  not  merely  suppUcate  or  entreat  Him  as  if 
He  were  a  man,  but  they  caU  Him  Master  or  Lord,  as  if 
almost  they  looked  upon  Him  as  God.  But  He  bids  them 
shew  themselves  to  the  priests,  as  it  follows,  And  when  He 


586  GOSPEL   ACCORDING   TO  CIIAr.  XVIT. 

saiv  tfiem,  He  said,  Go,  shcio  yourselves  unto  the  priests. 
For  they  were  examined  whcthcr  they  were  cleansed  from 
their  leprosy  or  not. 

Cyril.  The  law  also  ordered,  that  those  who  wcre  cleansed 
from  jeprosy  should  ofFer  sacrifice  for  the  sake  of  their  puri- 
fication.  Theophyl.  Therefore  in  bidding  them  go  to  the 
priests,  He  meant  nothing  more  than  that  they  were  just 
about  to  be  healed ;  and  so  it  follows,  And  it  came  to  pass 
that  as  they  ivent  they  were  healed.  Cyril.  Whereby  the 
Jewish  priests  who  were  jealous  of  His  glory  might  know 
that  it  was  by  Christ  granting  them  health  that  they  were 
suddenly  and  miraculously  healed. 

Theophyl.  But  out  of  the  ten,  the  nine  Israelites  were 
ungrateful,  whereas  the  Samaritan  stranger  returned  and 
lifted  up  his  voice  in  thanksgiving,  as  it  follows,  And  one  of 
them  turned  hack,  and  with  a  loud  voice  glorified  God.  Tit. 
BosT.  When  he  found  that  he  was  cleansed,  he  had  boldness 
to  draw  near,  as  it  follows,  Andfell  down  on  hisface  at  His 
feet  giving  Him  thanks.  Thus  by  his  prostration  and  prayers 
shewing  at  once  both  his  faith  and  his  gratitude. 

It  follows,  And  he  ivas  a  Samaritan.    Theophyl.  We  may 

gather  from  this  that  a  man  is  not  one  whit  hindered  from 

pleasing  God  because  he  comes  from  a  cursed  race,  only  let 

him  bear  in  his  heart  an  honest  purpose.     Eurther,  let  not 

him  that  is  born  of  saints  boast  himself,  for  the  nine  who 

were  Israelites  were  ungrateful;  and  hence  it  foUows,  And 

Jesus  answering  him  said,  Were  there  not  ten  cleansed  ?    Tit. 

BosT.  Wherein  it  is  shewn,  that  strangers  were  more  ready 

to  receive  the  faith,  but  Israel  was  slow  to  believe ;  and  so 

it  follows,  And  He  said  unto  hini,  Arise,  go  thy  way,  thy 

faith  has  made  thee  whole. 

Aug.  de         AuG.  The  lepers  may  be  taken  mystically  for  those  who, 

Q,uaest.      haviug  no  knowledge  of  the  true  faith,  profess  various  erro- 

qu.  40.      neous  doctrines.     For  they  do  not  conceal  their  ignorance, 

but  blazen  it  forth  as  the  highest  wisdom,  making  a  vain 

show  of  it  with  boasting  words.  But  since  leprosy  is  a  bleraish 

in  colour,  when  true  things  appear  clumsily  mixed  up  with 

false  in  a  single  discourse  or  narration,  as  in  the  colour  of 

a  single  body,  they  represent  a  leprosy  streaking  and  dis- 

figuring  as  it  were  with  true  and  false  dyes  the  colour  of  the 


VER.  11— 19.  ST.  LUKK.  587 

human  form.  Now  these  lepers  must  be  so  put  away  from 
the  Church,  that  being  as  far  removed  as  possible,  they  may 
with  loud  shouts  eall  upon  Christ.  But  by  their  calhug  Him 
Teacher,  I  think  it  is  plainly  imphed  that  leprosy  is  truly 
the  false  doctrine  which  the  good  teacher  may  wash  away. 
Now  we  find  that  of  those  upon  whom  our  Lord  bestowed 
bodily  mercies,  not  one  did  He  send  to  the  priests,  save 
the  lepers,  for  the  Jewish  priesthood  was  a  figure  of  that 
priesthood  which  is  in  the  Church.  All  vices  our  Lord 
corrects  and  heals  by  His  own  power  working  inwardly 
in  the  conscience,  but  the  teaching  of  infusion  by  means 
of  the  Sacrament,  or  of  catechizing  by  word  of  mouth, 
was  assigned  to  the  Church.  And  as  thetj  went,  they  were 
cleansed ;  just  as  the  Gentiles  to  whom  Peter  camCj  having 
not  yet  received  the  sacrament  of  Baptism,  whereby  we  come 
spiritually  to  the  priests,  are  declared  cleansed  by  the  infu- 
sion  of  the  Holy  Spirit.  Whoever  then  follows  true  aud 
sound  doctrine  in  the  fellowship  of  the  Church,  proclaim- 
ing  himself  to  be  free  from  the  confusion  of  lies,  as  it  were 
a  leprosy,  yet  still  ungrateful  to  his  Cleanser  does  not  pros- 
trate  himself  with  pious  humility  of  thanksgiving,  is  Hke  to 
those  of  whom  the  Apostle  says,  that  when  they  knew  (rofl?  Rom.l,2l. 
they  glorified  Him  not  as  God,  nor  were  thankful.  Such 
then  will  remain  in  the  ninth  number  as  imperfect.  For 
the  nine  need  one,  that  by  a  certain  form  of  unity  they  may 
be  cemented  together,  in  order  to  become  ten.  But  he 
who  gave  thanks  was  approved  of  as  a  type  of  the  one  only 
Church.  And  since  these  were  Jews,  they  are  declared  to 
have  lost  through  pride  the  kingdora  of  heaven,  wherein 
most  of  all  unity  is  preserved.  But  the  man  who  was  a  Sa- 
maritan,  which  is  by  interpretation  "  guardian,"  giving  back 
to  Him  who  gave  it  that  which  he  had  received,  according 
to  the  Psalm,  My  strength  will  I preserve  for  thee,  has  kept  Ps.  59,  9. 
the  unity  of  the  kingdom  with  humble  devotion.  Bede. 
He  fell  upon  his  face,  because  he  blushes  with  shame  when 
he  remembers  the  evils  he  had  committed.  And  he  is  com- 
manded  to  rise  and  walk,  because  he  who,  knowing  his  own 
weakness,  lies  lowly  on  the  ground,  is  led  to  advance  by  the 
consolation  of  the  divine  word  to  mighty  deeds.  But  if 
faith  made  him   whole,  who  hurried  himself  back  to  give 


58S  GOSPEL   ACCORDING   TO  CHAP.  XVII. 

tlianks,  tlierefore  does  unbelief  dcstroy  those  who  have  neg- 
lected  to  give  glory  to  God  for  mercies  receivcd.  Where- 
fore  that  \ve  ouglit  to  increase  our  faith  by  humility,  as  it 
is  dcclared  in  the  formcr  parablc,  so  in  this  it  is  exemplified 
in  the  actions  themselves. 

20.  And  wlien  He  was  demanded  of  the  Pharisees, 
when  the  kingdom  of  God  should  come,  He  ansvvered 
them  and  said,  The  kingdom  of  God  cometh  not  with 
observation : 

2 1 .  Neither  shall  they  say,  Lo  here  !  or,  lo  there ! 
for,  behold,  the  kingdom  of  God  is  within  you. 

Cyril.  Because  our  Saviour,  in  His  discourses  which  He 
addressed  to  others,  spake  often  of  the  kingdom  of  God,  the 
Pharisees  derided  Him ;  hence  it  is  said,  And  when  Se  was 
asked  by  the  Pharisees  when  the  Mngdom  of  God  should 
come.  As  though  they  said  tauntingly,  "Before  the  king- 
dom  of  God  come,  which  Thou  speakest  of,  the  death  of  the 
cross  will  be  Thy  lot."  But  our  Lord  testifying  His  patience, 
when  reviled  reviles  not  again,  but  the  rather  because  they 
were  evil,  returns  not  a  scornful  answer;  for  it  follows,  Jle 
ansivered  and  said,  The  kingdom  cometh  not  with  observation  ; 
as  if  He  says,  "  Seek  not  to  know  the  tirae  when  the  king- 
dom  of  heaven  shall  again  be  at  hand.  For  that  time  can  be 
observed  neither  by  men  nor  angels,  not  as  the  time  of  the 
Incarnation  which  was  proclaimed  by  the  foretelling  of  Pro- 
phets  and  the  heraldings  of  Angels."  Wherefore  He  adds, 
Neither  shall  they  say,  Lo  here  !  or,  Lo  there !  Or  else,  They 
ask  about  the  kingdom  of  God,  because,  as  is  said  below,  they 
thought  that  on  our  Lord's  coming  into  Jerusalem,  the  king- 
dom  of  God  would  be  immediately  manifested.  Therefore  our 
Lord  answers,  that  the  kingdom  of  God  will  not  come  with 
observation.  Cyril.  Now  it  is  only  for  the  benefit  of  each 
individual  that  He  says  that  which  follows,  For  behold  the 
kingdom  of  God  is  witliin  you ;  that  is,  it  rests  with  you  and 
Greg.  y°^^  °^^^  hearts  to  receive  it.  Por  every  man  who  is  justi- 
Hb.  de  fied  by  faith  and  the  grace  of  God,  and  adorned  with  virtues, 
Deum,  '  i^^y  obtain  the  kingdom  of  heaven.     Greg.  Nyss.  Or,  per- 


VER.  22—25.  ST.  LUKE.  589 

haps,  tlie  kingdom  of  God  being  within  us,  means  that  joy 
that  is  implanted  in  our  hearts  by  the  Holy  Spirit.  For  that 
is,  as  it  were,  the  image  and  pledge  of  the  everlasting  joy 
with  which  in  the  world  to  come  the  souls  of  the  Saints  re- 
joice.  Bede.  Or  the  kingdom  of  God  meaus  that  He  Him- 
self  is  placed  in  the  midst  of  them,  that  is,  reigning  in  their 
hearts  by  faith. 

22.  And  He  said  unto  the  disciples,  The  days  will 
come,  when  ye  shall  desire  to  see  one  of  the  days  of 
the  Son  of  man,  and  ye  shall  not  see  it. 

23.  And  they  shall  say  to  you,  See  here;  or,  see 
there  :  go  not  after  them,  nor  follow  them. 

24.  For  as  the  hghtning,  that  Ughteneth  out  of  the 
one  part  under  heaven,  shineth  unto  the  other  part 
under  heaven ;  so  shall  also  the  Son  of  man  be  in 
His  day. 

25.  But  first  must  He  sufFer  many  things,  and  be 
rejected  of  this  generation. 

Cyril.  When  our  Lord  said,  The  kingdom  of  God  is  with- 

in  you,  He  would  fain  prepare   His  disciples  for  sufFering, 

that  being  made  strong  they  might  be  able  to  enter  the 

kingdom  of  God ;  He  therefore  foretells  to  them,  that  before 

His  coming  from  heaven  at  the  end  of  the  world,  persecution 

will  break  out  upon  them.     Hence  it  foUows,  And  He  said 

unto  the  disclples,  The  days  will  come,  ^c,  meaning  that  so 

terrible  will  be  the  persecution,  that  they  would  desire  to  see 

one  of  His  days,  that  is,  of  that  time  when  they  yet  walked 

with  Christ.     Truly  the  Jews  ofttimes  beset  Christ  with  re- 

proaches  and  insults,  and  sought  to  stone  Him,  and  ofttimes 

would  have  hurled  Him  down  from  the  mountain ;  but  even 

these  seem  to  be  looked  upon  as  sHght  in  comparison  of 

greater  evils  that  are  to  come.     Theophyl.    For  their  Hfe 

was  then  without   trouble,  for   Christ  took   care  of  them 

and  protected  them.     But  the  time  was  coming  when  Christ 

should  be  taken  away,  and  they  should  be  exposed  to  perils, 

being  brought  before  kings  and  princes,   and   then  they 


590  GOSPEL    ACCORDING    TO  CHAP     XVII. 

should  long  for  the  first  time  and  its  tranquillity.  Bede.  Or, 
by  the  day  of  Christ  He  signifies  His  kingdora,  which  we  hope 
will  come,  aud  He  rightly  says,  one  day,  because  there  shall 
no  darkness  disturb  the  glory  of  that  blessed  time.  It  is 
right  then  to  long  for  the  day  of  Christ,  yet  from  the  earnest- 
ness  of  our  longing,  let  us  not  vision  to  ourselves  as  though 
the  day  were  at  hand.  Hence  it  follows,  And  they  shall  say 
to  you,  Lo  here  !  and,  Lo  there !  Euseb.  As  if  He  said,  If  at 
the  coming  of  Antichrist,  his  fame  shall  be  spread  abroad,  as 
though  Christ  had  appeared,  go  not  out,  nor  follow  him. 
For  it  cannot  be  that  He  who  was  once  seen  on  earth,  shall 
any  more  dwell  in  the  corners  of  the  earth.  It  will  therefore 
be  he  of  whom  we  speak,  not  the  true  Christ.  For  this  is  the 
clear  sign  of  the  second  coming  of  our  Saviour,  that  suddenly 
the  lustre  of  His  coming  shall  fill  the  whole  world;  and  so 
it  foUows,  For  as  the  lightning  that  lighteneth,  ^c.  For  He 
will  not  appear  walkiug  upon  the  earth,  as  any  common  man, 
but  will  illuminate  our  whole  universe,  manifesting  to  all  men 
the  radiance  of  His  divinity. 

Bede.  And  He  well  says,  that  lighteneth  out  of  the  one 
part  under  heaven,  because  the  judgment  will  be  given  under 
the  heaven,  that  is,  in  the  midst  of  the  air,  as  the  Apostle 
iThess.  says,  fVe  shall  be  caught  up  together  ivith  them  in  the 
clouds.  But  if  the  Lord  shall  appear  at  the  Judgment  like 
lightning,  then  shall  no  one  remain  hidden  in  the  deep  of 
his  heart,  for  the  very  brightness  of  the  Judge  pierces  through 
him ;  we  may  also  take  this  answer  of  our  Lord  to  refer  to 
His  coming,  whereby  He  comes  daily  into  His  Church.  For 
ofttimes  have  heretics  so  vexed  the  Church,  by  saying  that 
the  faith  of  Christ  stands  in  their  own  dogma,  that  the  faithful 
in  those  times  longed  that  the  Lord  wouldif  it  were  possible 
even  for  one  day  return  to  the  earth,  and  Himself  raake  known 
what  was  the  true  faith.  And  you  shall  not  see  it,  because  it 
need  not  that  the  Lord  should  again  testify  by  a  bodily 
presence  that  which  has  been  spiritually  declared  by  the 
light  of  the  Gospel,  once  scattered  and  diffused  throughout 
the  whole  world.  Cyril.  Now  His  disciples  supposed  that 
He  would  go  to  Jerusalem,  and  would  at  once  make  a  mani- 
festation  of  the  kingdom  of  God.  To  rid  them  therefore  of 
this  belief,  He  informs  them  that  it  became  Him  first  to 


4,17. 


VER.  26 — 30.  ST.  LUKE.  591 

suffer  the  Life-giving  Passion,  then  to  ascend  to  the  Father 
and  shine  forth  from  above,  that  He  might  judge  the  world 
in  righteousness.  Hence  He  adds,  But  first  must  He  sufftr 
manij  things,  and  be  rejected  of  this  generation. 

Bede.  He  means  the  generation  not  only  of  the  Jews,  but 
also  of  all  wicked  men,  by  whom  even  now  in  His  owu  body, 
that  is,  His  Church,  the  Son  of  man  suffers  many  things,  and 
is  rejected.  But  while  He  spake  many  things  of  His  coming 
in  glory,  He  inserts  something  also  concerning  His  Passion, 
that  when  men  saw  Him  dying,  whom  they  had  heard  would 
be  glorified,  they  might  both  soothe  their  sorrow  for  His 
sufferings  by  the  hope  of  the  promised  glory,  and  at  the 
same  time  prepare  themselves,  if  they  love  the  glories  of  His 
kingdom,  to  look  without  alarm  upon  the  horrors  of  death. 

2G.  And  as  it  was  in  the  days  of  Noe,  so  shall  it 
be  also  in  the  days  of  the  Son  of  man. 

27.  They  did  eat,  they  drank,  they  married  wives, 
they  were  given  in  marriage,  until  the  day  that  Noe 
entered  into  the  ark,  and  the  flood  came,  and  de- 
stroyed  them  all. 

28.  Likewise  also  as  it  was  in  the  days  of  Lot ; 
they  did  eat,  they  drank,  they  bought,  they  sold, 
they  planted,  they  builded  : 

29.  But  the  same  day  that  Lot  went  out  of  Sodom 
it  rained  fire  and  brimstone  from  heaven,  and  de- 
stroyed  them  all. 

30.  Even  thus  shall  it  be  in  the  day  when  the  Son 
of  man  is  revealed. 

Bede.  The  coming  of  our  Lord,  which  He  had  compared 
to  hghtning  flying  swiftly  across  the  heavens,  He  now  hkens 
to  the  days  of  Noah  and  Lot,  when  a  sudden  destruction 
came  upon  mankind.     Chrys.  For  refusing  to  believe  the  Chrys, 
words  of  warning  they  were  suddenly  visited  with  a  real  -^^^' 

punishment  from  God  :    but  their  unbehef  nroceeded  from  i-  ad 

.  '  Thess. 

self-indulgence,  and  softness  of  mind.  For  such  as  a  man^s 
wishes  and  incHnations  are,  will  also  he  his  expectations. 
Therefore  it  follows,  they  eat  and  drank. 


593  GOSPEL   ACCORDING   TO  CHAP.  XVII. 

Ambrose.  He  rightly  declarcs  the  deluge  to  have  beei; 
caused  by  our  sins,  for  God  did  not  create  evil,  but  our  de- 
servings  fouud  it  out  for  themselvcs.  Lct  it  not  however  bt^ 
supposcd  that  marriages,  or  again  meat  and  drink,  are  con- 
dcmned,  seeing  that  by  the  one  succession  is  sustained,  by  tht 
other  nature,  but  moderation  is  to  be  sought  for  in  all  things. 
For  ■whatsoever  is  more  than  this  is  of  evil.  Bede.  Nov 
Noah  builds  the  ark  mystically.  The  Lord  builds  His 
Church  of  Chrisfs  faithful  servants,  by  uniting  thcm  together 
in  one,  as  smooth  pieces  of  wood ;  and  when  it  is  perfectly 
finished,  He  enters  it:  as  at  the  day  of  Judgment,  He  who 
ever  dwells  within  His  Church  enlightens  it  with  His  visible 
presence.  But  while  the  ark  is  in  building,  the  wicked 
flourish,  when  it  is  entered,  they  perish ;  as  they  who  revile 
the  saints  in  their  warfare  here,  shall  when  they  are  crowned 
hereafter  be  smitten  with  eternal  condemnation. 

EusEB.  Having  used  the  example  of  the  deluge,  that  no 
one  might  expect  a  future  dekige  by  water,  our  Lord  cites, 
secondly,  the  example  of  Lot,  to  shew  the  manner  of  the 
destruction  of  the  wicked,  namely,  that  the  wrath  of  God 
would  descend  upon  them  by  fire  from  heaven.  Bede. 
Passing  by  the  unutterable  wickedness  of  the  Sodomites, 
He  mentions  only  those  which  may  be  thought  trifling 
ofi^ences,  or  none  at  all;  that  you  may  understand  how 
fearfully  unlawful  pleasures  are  punished,  when  lawful 
.  pleasures  taken  to  excess  receive  for  their  reward  fire  and 
brimstone. 

EusEB.  He  does  not  say  that  fire  came  down  from  heaven 
upon  the  wicked  Sodomites  before  that  Lot  went  out  from 
them,  just  as  the  deluge  did  not  swallow  up  the  inhabitants 
of  the  earth  before  that  Noah  entered  the  ark ;  for  as  long  as 
Noah  and  Lot  dwelt  with  the  wicked,  God  suspended  His 
anger  that  they  might  not  perish  together  with  the  sinners, 
but  when  He  would  destroy  those,  He  withdrew  the  righ- 
teous.  So  also  at  the  end  of  the  world,  the  cousummation 
shall  not  come  before  all  the  just  are  separated  from  the  wicked. 
Bede.  For  He  who  in  the  mean  time  though  we  see  Him 
not  yet  sees  all  things,  shall  then  appear  to  judge  all  things. 
And  He  shall  come  especially  at  that  time,  when  He  shall  see 
all  who  are  forgetful  of  His  judgments  in  bondage  to  this 


VER.  31—33.  ST.  LUKE.  593 

world.     Theophyl.  For  when   Antichrist   has   come,    then 

shull  men  become  wanton,  given  up  to  abominable  vices,  as 

the  Apostle  says,  Lovers  of  pleasure  rather  than  lovers  o/2Tim.3,4. 

God.     For  if  Antichrist  is  the  dwelling-place  of  every  sin, 

what  else  will  he  then  implant  in  the  miserable  race  of  men, 

but  what  belongs  to  himself.     And  this  our  Lord  impHes  by 

the  instances  of  the  deluge  and  the  people  of  Sodom.    Bede, 

Now  mystically,  Lot,  which  is  interpreted  '  turning  aside,'  is 

the  people  of  the  elect,  who,  while  in  Sodom,  i.e.  among  the 

wicked,  live  as  strangers,  to  the  utmost  of  their  power  turn- 

ing  aside  from  all  their  wicked  ways.     But  when  Lot  went 

out,  Sodom  is  destroyed,  for  at  the  end  of  the  world,  the  Matt,  13, 

angels  shall  go  forth  and  sever  the  wicked  from  among  the  ^^' 

just,  and  cast  them  into  a  furnace  of  fire.     The  fire  and 

brimstone,  however,  which  He  relates  to  have  rained  from 

heaven,  does  not  signify  the  flame  itself  of  everlasting  punish- 

ment,  but  the  sudden  coming  of  that  day. 

31.  In  that  day,  he  which  shall  be  upon  the  house- 
top,  and  his  stuff  in  the  house,  let  him  not  come 
down  to  take  it  away :  and  he  that  is  in  the  field,  let 
him  likewise  not  return  back. 

32.  Remember  Lot's  wife. 

33.  Whosoever  shall  seek  to  save  his  life  shall  lose 
it ;  and  whosoever  shall  lose  his  Hfe  shall  preserve  it, 

Ambrose,  Because  good  men  must  needs  on  account  of 
the  wicked  be  sore  vexed  in  this  world,  in  order  that  they 
may  receive  a  more  plentiful  reward  in  the  world  to  come, 
they  are  here  punished  with  certain  remedies,  as  it  is  here 
said,  In  that  day,  &^c.  that  is,  if  a  man  goes  up  to  the  top  of 
his  house  and  rises  to  the  summit  of  the  highest  virtues,  let 
him  not  fall  back  to  the  grovelling  business  of  this  world. 
AuG.  For  he  is  on  the  housetop  who,  departing  from  carnal 
things,  breathes  as  it  were  the  free  air  of  a  spiritual  life.  But 
the  vessels  in  the  house  are  the  carnal  senses,  which  many 
using  to  discover  truth  which  is  only  taken  in  by  the  intellect, 
have  entirely  missed  it,  Let  the  spiritual  man  then  beware, 
lest  in  the  day  of  tribulation  he  again  take  pleasure  in  the 

VOL.  III.  2  Q 


594-  GOSPEL    ACCORDING    TO  CHAP.  XVII. 

carnal  life  whicli  is  fed  by  the  bodily  senses,  and  descend  to 
take  away  this  world^s  vessels.  It  follows,  And  he  that  is  in 
the  field,  let  him  not  return  hack ;  that  is,  he  who  labours 
in  thc  Church,  as  Paul  phmtiug  and  Apollos  watering,  let 
hiin  not  look  back  upon  the  worldly  prospects  which  he  has 
renounced. 

TuEOPHYL.  Matthew  relates  all  these  things  to  have  been 
said  by  our  Lord,  with  reference  to  the  destruction  of  Jeru- 
salem,  that  when  the  Romans  came  upon  them,  they  who 
were  on  the  housetop  should  not  come  down  to  take  any 
thing,  but  fly  at  once,  nor  they  that  were  in  the  field  return 
home.  And  surely  so  it  was  at  the  taking  of  Jerusalem,  and 
again  will  be  at  the  coming  of  Antichrist,  but  much  more 
at  the  completion  of  all  things,  when  that  intolerable  de- 
struction  shall  come. 

EusEB.  He  hereby  implies  that  a  persecution  will  come 
from  the  son  of  perdition  upon  Christ's  faithful.  By  that 
day  then  He  means  the  time  previous  to  the  end  of  the 
world,  in  which  let  not  him  who  is  flying  return,  nor  care 
to  lose  his  goods,  lest  he  imitate  Lot's  wife,  who  when  she 
fled  out  of  the  city  of  Sodom,  turning  back,  died,  and  be- 
came  a  pillar  of  salt. 

Ambrose.  Because  thus  she  looked  behind,  she  lost  the 
gift  of  her  nature.  For  Satan  is  behind,  behind  also  Sodom. 
Wherefore  flee  from  intemperance,  turn  away  from  lust,  for 
recollect,  that  he  who  turned  not  back  to  his  old  pursuits 
escaped,  because  he  reached  the  mount;  whereas  she  looking 
back  to  what  was  left  behind,  could  not  even  by  the  aid  of 
her  husband  reach  the  mount,  but  remained  fixed.  Auo. 
Lot's  wife  represents  those  who  in  time  of  trouble  look  back 
and  turn  aside  from  the  hope  of  the  divine  promise,  and 
hence  she  was  made  a  pillar  of  salt  as  a  warning  to  men  not 
to  do  likewise,  and  to  season  as  it  were  their  hearts,  lest 
they  become  corrupt. 

Theophyl.  Next  foUows  the  promise,  Whosoever  shall 
seek,  ^c.  as  if  he  said,  Let  no  man  in  the  persecutions  of 
Antichrist  seek  to  secure  his  life,  for  he  shall  lose  it,  but 
whoso  shall  expose  himself  to  trials  and  death  shall  be 
safe,  never  subraitting  himself  to  the  tyrant  from  his  love 
of  life.     Cyril.  How  a  man  may  lose  his  own  life  to  save  it. 


VER.  34 37.  ST.  LUKE.  595 

St.  Paul  explains  when  he  speaks  of  some  who  crucified  their  Gal.  5, 2*. 
flesh  with  the  affections  and  lusts,  that  is,  with  perseverance 
and  devotion  engaging  in  the  conflict. 

34.  I  tell  you,  in  that  niglit  tliere  shall  be  two 
men  in  one  bed ;  the  one  shall  be  taken  and  the 
other  shall  be  left. 

35.  Two  W' omen  shall  be  grinding  together ;  the 
one  shall  be  taken,  and  the  other  left. 

36.  Tw^o  men  shall  be  in  the  field;  the  one  shall 
be  taken,  and  the  other  left. 

37.  And  they  answered  and  said  unto  Him,  Where, 
Lord  ?  And  He  said  unto  them,  Wheresoever  the 
body  is,  thither  will  the  eagles  be  gathered  together. 

Bede.  Our  Lord  had  just  before  said,  that  he  who  is  in 
the  field  must  not  return  back;  and  lest  this  should  seem  to 
have  been  spoken  of  those  only  who  would  openly  return 
from  the  field,  that  is,  who  would  publicly  deny  their  Lord, 
He  goes  on  to  shew,  that  there  are  some  who,  while  seeming 
io  turn  their  face  forward,  are  yet  in  their  heart  looking 
behind.  Ambrose.  He  rightly  says,  night,  for  Antichrist 
is  the  hour  of  darkness,  because  he  pours  a  dark  cloud  over 
the  minds  of  men  while  he  declares  himself  to  be  Christ, 
But  Christ  as  Hghtning  shines  brightly,  that  we  may  be  able 
to  see  in  that  night  the  glory  of  the  resurrection.  Aug.  Or  Aug.  de 
He  says,  in  that  night,  meaning  in  that  tribulation.  Theo-  j^  "Vj  '^* 
PHYL.  Or  He  teaches  us  the  suddenness  of  Christ's  coming,  qu.  41. 
which  we  are  told  will  be  in  the  night.  And  having  said 
that  the  rich  can  scarcely  be  saved,  He  shews  that  not  all  the 
rich  perish,  nor  all  the  poor  are  saved.  Cyril.  For  by  the 
two  men  in  one  bed,  He  seems  to  denote  the  rich  who  repose 
themselves  in  worldly  pleasures,  for  a  bed  is  a  sign  of  rest. 
But  not  all  who  abound  in  riches,  are  wicked,  but  if  one 
is  good  and  elect  in  the  faith,  he  will  be  taken,  but 
another  who  is  not  so  will  be  left.  For  when  our  Lord 
descends  to  judgment,  He  will  send  His  Angels,  who  while 
they  leave  behind  on  the  earth  the  rest  to  sufi^er  punishment, 

2  q3 


696  GOSPEL   ACCORDING    TO  CHAP.  XVII. 


Avill  bring  tlie  lioly  a,nd  rigliteous  men  to  Ilim ;  according  to 
1  Thess.    the  Apostle's  words,   JFe  shall  he  caught  up  toyether  in  ihe 
*'  '^-        cluuds  to  meet  Christ  in  the  air.     Ambrose.  Or  out  of  tlie 
sarae  bed  of  liuraau  infirmity,  one  is  lcft,  that  is,  rcjected,  an- 
other  is  taken  up,  that  is,  is  caught  to  raeet  Christ  iu  the  air. 
13y  the  two  grinding  together,  he  seems  to  imply  the  poor  and 
the  oppressed.     To  which  belongs  what  follows.     Two  men 
shall  be  in  the  field,  ^c.     For  in  these  there  is  no  slight 
difference.      For   sorae   nobly   bear  up  against  the  burden 
of  poverty,  leading  a  lowly  but  honest  Hfe,  and  these  shall 
be  taken  up ;  but  the  others  are  very  active  in  wickedness, 
and  they  shall  be  left.     Or  those  grinding  at  the  mill  seem 
to  represent  such  as  seek  nourishment  frora  hidden  sources, 
and  from  secret  places  draw  forth  things  openly  to  view. 
And  perhaps  the  world  is  a  kind  of  corn  raill,  in  which  the 
soul  is  shut  up  as  in  a  bodily  prison.     And  in  this  corn  mill 
either  the  synagogue  or  the  soul  exposed  to  sin,  like  the 
wheat  softened  by  grinding,  and  spoilt  by  too  great  moisture, 
cannot  separate  the  outward  from  the  inner  parts,  and  so  is 
left  because  its  flour  dissatisfies.     But  the  holy  Church,  or 
the  soul  which  is  not  soiled  by  the  stains  of  sin,  which  grinds 
such  wheat  as  is  ripened  by  the  heat  of  the  eternal  sun, 
presents  to  God  a  good  flour  from  the  secret  shrines  of  the 
heart.     Who  the  two  men  in  the  field  are  we  may  discover  if 
we  consider,  that  there  are  two  minds  in  us,  one  of  the  outer 
man  which  wasteth  awav,  the  other  of  the  inner  man  which  is 
renewed  by  the  Sacrament.     These  are  then  the  labourers  in 
the  field,  the  one  of  which  by  diligence  brings  forth  good 
fruit,  the  other  by  idleness  loses  that  which  he  has.     Or 
those  who  are  compared  we  may  interpret  to  be  two  nations, 
one  of  which  being  faithful  is  taken,  the  other  being  un- 
faithful  is  left. 
Au"'.  de         AuG.  Or  there  are  three  classes  of  men  here  represented. 
Qu.  Ev.    r^i^Q  ^fg^  is  composed  of  those  who  pi^efer  their  ease  and  quiet, 
and  busv  not  themselves  in   secular  or  ecclesiastical  con- 
cerns.     And  this  quiet  life  of  theirs  is  signified  by  the  bed. 
The  next  class  embraces  those  who  being  placed  among  the 
people  are  governed  by  teachers.    And  such  He  has  described 
by  the  name  of  women,  because  it  is  best  for  them  to  be 
ruled  by  the  advice  of  those  who  are  set  over  them ;  aud  Ile 


VER.  34—37.  ST.  LUKE.  597 

has  described  tliese  as  grinding  at  a  mill,  because  in  their 
hands  revolves  the  wheel  and  circle  of  temporal  concerns. 
And  with  reference  to  these  matters  He  has  represented  them 
as  grinding  together,  inasrauch  as  they  give  their  services  to 
the  benefit  of  the  Church.     The  third  class  are  those  who 
labour  in  the  ministry  of  the  Church  as  in  the  field  of  God. 
In  each  of  these  three  classes  then  there  are  two  sorts  of 
men,  of  which  the  one  abide  in  the  Church  and  are  taken 
up,  the  other  fall  away  and  are  left.     Ambrose.  For  God  is 
not  unjust  that  He  should  separate  in  His  reward  of  their 
deserts  men  of  like  pursuits  in  life,  and  not  differing  in  the 
quality  of  their  actions.     But  the  habit  of  living  together 
does  not  equalize  the  merits  of  men,  for  not  all  accomplish 
what  they  attempt,  but  he  only  who  shall  persevere  to  the 
end  shall  be  saved.    Cyril.  When  He  said  that  some  should 
be  taken  up,  the  disciples  not  unprofitably  inqiiire,  '  Where, 
Lord?'     Bede.   Our  Lord  was  asked  two  questions,  where 
the  good  should  be  taken  up,  and  where  the  bad  left ;  He 
gave  only  one  answer,  and  left  the  other  to  be  understood, 
saying,    Wheresoever  the  body  is,  thither  ivill  the  eagles  be 
gathered  together.     Cyrtl.  As  if  He  said,  As  when  a  dead 
body  is  thrown  away,  all  the  birds  which  feed  on  human 
flesh  flock  to  it,  so  when  the  Son  of  man  shall  come,  all  the 
eagles,  that  is,  the  saints,  shall  haste  to  meet  Him.    Ambrose. 
For  the  souls  of  the  righteous  are  likened  to  eagles,  because 
they  soar  high  and  forsake  the  lower  parts,  and  are  said  to 
live  to  a  great  age.     Now  concerning  the  body,  we  can  have 
no   doubt,  and   above  all  if  we  reraember  that  Joseph  re- 
ceived  the  body  from  Pilate.    And  do  not  you  see  the  eagles  Matt.  2S. 
around  the  body  are  the  women  and  Apostles  gathered  to- 
gether  around  our  Lord's  sepulchre?  Do  not  you  see  thera 
then,  when  He  shall  come  in  the  clouds,  and  every  eye  shall  Rev.  i,  7. 
hehold  Him  ?     But  the  body  is  that  of  which  it  was  said,  My  John6,55. 
flesh  is  meat  indeed ;  and  around  this  body  are  the  eagles 
which  fly  about  on  the  wings  of  the  Spirit,  around  it  also 
eagles  which  believe  that  Christ  has  come  in  the  flesh.     And 
this  body  is  the  Church,  in  which  by  the  grace  of  baptism 
we  are  renewed  in  the  Spirit. 

EusEB.  Or  by  the  eagles  feeding  on  the  dead  animals,  He 
has  here  described  the  rulers  of  the  workl,  and  those  who 


598  GOSPEL   ACCORDING  TO   ST.  LUKE.  CUAP.  XVII. 

shall  at  tliat  time  persecute  the  saints  of  God,  in  whose 
power  arc  lcft  all  those  who  are  unworthy  of  being  taken  up, 
who  are  called  the  body  or  carcase.  Or  by  the  eagles  are 
meant  the  avenging  powers  which  shall  fly  about  to  torraent 
Aii.o:.  de  the  wicked.  Aug.  Now  thesc  things  which  Luke  has  given 
1 1^0  7  "^  "^  ^  different  place  from  Matthew,  he  either  relates  by 
anticipation,  so  as  to  mention  beforehand  what  was  after- 
wards  spoken  by  our  Lord,  or  he  means  us  to  understand 
that  they  were  twice  uttered  by  Hira. 


CHAP.   XVIII. 

1.  And  He  spake  a  parable  unto  them  to  this  end, 
that  men  ought  always  to  pray,  and  not  to  faint ; 

2.  Saying,  There  was  in  a  city  a  judge,  which 
feared  not  God,  neither  regarded  man  : 

3.  And  there  was  a  widow  in  that  citv ;  and  she 
came  unto  him,  saying,  Avenge  me  of  mine  ad- 
versary. 

4.  And  he  would  not  for  a  while :  but  afterwards 
he  said  within  himself,  Though  I  fear  not  God,  nor 
regard  man ; 

5.  Yet  because  this  widow  troubleth  rae,  I  will 
avenge  her,  lest  by  her  continual  coming  she  weary 
me. 

6.  And  the  Lord  said,  Hear  what  the  unjust  judge 
saith. 

7.  And  shall  not  God  avenge  His  own  elect,  which 
cry  day  and  night  unto  Him,  though  He  bear  long 
with  them  ? 

8.  I  tell  you  that  He  will  avenge  them  speedily. 
Nevertheless  when  the  Son  of  man  cometh,  shall  He 
find  faith  on  the  earth  ? 

Theophyl.  Our  Lord  having  spoken  of  the  trials  and 
dangers  which  were  coraing,  adds  immediately  afterward 
their  remedy,  namely,  constant  aud  earnest  prayer.  Chrys. 
He  who  hath  redeemed  thee,  hath  shewn  thee  what  He 
would  have  thee  do.  He  would  have  thee  be  instaut  in 
prayer,  He  would  have  thee  ponder  in  thy  heart  the  blessings 


COO  GOSPEL    ACCORDTNG    TO  CHAP.  XVIII. 

thou  art  praying  for,  Ile  would  have  thee  ask  and  receive 
what  His  goodness  is  longing  to  impart.  He  never  refuses 
His  blessings  to  them  that  pray,  but  rather  stirs  men  up  by 
His  raercy  not  to  faint  in  praying.  Gladly  accept  the  Lord's 
encouragement :  be  willing  to  do  what  He  commands,  not  to 
do  what  He  forbids.  Lastly,  consider  what  a  blessed  privi- 
lege  is  granted  thee,  to  talk  with  God  in  thy  prayers,  and 
make  known  to  Him  all  thy  wants,  while  He  though  not 
in  words,  yet  by  His  mercy,  answers  thee,  for  He  despiseth 
not  pctitions,  He  tires  not  but  when  thou  art  silent.  Bede. 
We  should  say  that  he  is  always  praying,  and  faints  not, 
who  never  fails  to  pray  at  the  canonical  hours.  Or  all 
things  which  the  righteous  man  does  and  says  towards  God, 
Aug.  lib.  are  to  be  counted  as  praying.  Aug.  Our  Lord  utters  His 
11.  qu.  45.  pf^rables,  either  for  the  sake  of  the  comparison,  as  in  the 
instance  of  the  creditor,  who  when  forgiving  his  two  debtors 
all  that  they  owed  hira  was  most  loved  by  him  who  owed 
hira  most;  or  on  account  of  the  contrast,  from  which  He 
draws  His  conclusion ;  as,  for  example,  if  God  so  clothe  the 
grass  of  the  field,  which  to-day  is,  and  to-morrow  is  cast  into 
the  oven,  shall  He  not  much  more  clothe  you,  0  ye  of  little 
faith  ?  So  also  here  when  He  briugs  forward  the  case  of  the 
unjust  judge.  Theophyl.  We  may  observe,  that  irreverence 
towards  man  is  a  token  of  a  greater  degree  of  wickedness. 
For  as  many  as  fear  not  God,  yet  are  restrained  by  their 
shame  before  men,  are  so  far  the  less  sinful;  but  when 
a  man  becomes  reckless  also  of  other  men,  the  burden  of 
his  sins  is  greatly  increased. 

It  follows,  And  there  was  a  widoiv  in  that  city.  Atjg. 
The  widow  may  be  said  to  resemble  the  Church,  which 
appears  desolate  until  the  Lord  shall  come,  who  now 
secretly  watches  over  her.  But  in  the  following  words,  And 
she  came  unto  Hhn,  saying,  Avenge  me,  ^c,  we  are  told 
the  reason  why  the  elect  of  God  pray  that  they  raay  be 
avenged;  which  we  find  also  said  of  the  martyrs  in  the 
Rev.  6, 10.  Revelations  of  St.  John,  though  at  the  same  time  we  are 
very  plainly  reminded  to  pray  for  our  eneraies  and  perse- 
cutors.  This  avenging  of  the  righteous  then  we  must 
understand  to  be  that  the  wicked  may  perish.  And 
they  perish  in  two  ways,  either  by  conversion  to  rigbte- 


VER.  1 — 8.  ST.    LUKE.  601 

ousness,  or  by  punishment  having  lost  the  opportunity  of 
conversion.  Although,  if  all  men  were  converted  to  God, 
there  would  still  remain  the  devil  to  be  condemned  at  the 
end  of  the  world.  And  since  the  righteous  are  lonsrins:  for 
this  end  to  come,  they  are  not  unreasonably  said  to  desire 
vengeance.  Cyril.  Or  else;  Whenever  men  inflict  injury 
upon  us,  we  must  then  think  it  a  noble  thing  to  be  forgetful 
of  the  evil ;  but  when  they  ofFend  against  the  glory  of  God 
by  taking  up  arms  against  the  ministers  of  God's  ordinance, 
we  then  approach  God  imploring  His  help,  and  loudly  re- 
buking  thera  who  impugn  His  glory. 

AuG.  If  then  with  the  most  unjust  judge,  the  perseverance  Aug. 
of  the  suppliant  at  length  prevailed  even  to  the  fulfilment  of  "'  ^"P* 
her  desire,  how  much  more  confident  ought  they  to  feel  who 
cease  not  to  pray  to  God,  the  Fountain  of  justice  and  mercy  ? 
And  so  it  follows.  And  the  Lord  said,  Hear  ivhat,  5fC.  Theo- 
PHYL.  As  if  He  said,  if  perseverance  could  melt  a  judge 
defiled  with  every  sin,  how  much  more  shall  our  prayers 
incline  to  mercy  God  the  Father  of  all  mercies  !  But  some 
have  given  a  more  subtle  meaning  to  the  parable,  saying, 
that  the  widow  is  a  soul  that  has  put  off  the  old  man,  (that 
is,  the  devil,)  who  is  her  adversary,  because  she  approaches 
God,  the  righteous  Judge,  who  neither  fears  (because  He 
is  God  alone)  nor  regards  man,  for  with  God  there  is  no 
respect  of  persons.  Upon  the  widow  then,  or  soul  ever  sup- 
plicating  Him  against  the  devil,  God  shews  mercy,  and  is 
softened  by  her  importunity.  After  having  taught  us  that 
we  must  in  the  last  days  resort  to  prayer  because  of  the 
dangers  that  are  coming,  our  Lord  adds,  Nevertheless,  wlien 
the  Son  of  man  cometh,  shall  He  find  faith  on  the  earth  ? 
AiJG.  Our  Lord  speaks  this  of  perfect  faith,  which  is  seldora  Aug. 
found  on  earth.  See  how  full  the  Church  of  God  is ;  were  ^^^"'- 
there  no  faith,  who  would  enter  it?  Were  there  perfect 
faith,  who  would  not  move  mountains?  Bede.  When  the 
Almighty  Creator  shall  appear  in  the  forra  of  the  Son  of 
man,  so  scarce  will  the  elect  be,  that  not  so  much  the  cries 
of  the  faithful,  as  the  torpor  of  the  others  will  hasten  the 
world's  fall.  Our  Lord  speaks  then  as  it  were  doubtfuUy, 
not  that  He  really  is  in  doubt,  but  to  reprove  us;  just  as 
we  sometimes,  in  a  matter  of  certainty,  might  use  the  words 


G32  GOSPEL   ACCORDING   TO  CHAl'.  XVIIT. 

of  doubt,  as,  for  instance,  in  chiding  a  servant,  "  Remember, 
Aug.  ara  I  not  thy  master  ?"  Aug.  Our  Lord  adds  this  to  shew, 
^'  ^"^'  that  when  faith  fails,  prayer  dies.  In  order  to  pray  then, 
we  must  have  faith,  and  that  our  faith  fail  not,  we  must 
pray.  Faith  pours  forth  prayer,  and  the  pouring  forth  of 
the  heart  in  prayer  gives  stedfastness  to  faith. 

9.  And  He  spake  this  parable  unto  certain  which 
trusted  in  themselves  that  they  were  righteous,  and 
despised  others : 

10.  Two  men  went  up  into  the  temple  to  pray; 
the  one  a  Pharisee,  and  the  other  a  Pubhcan. 

1 1 .  The  Pharisee  stood  and  prayed  thus  with  him- 
self,  God,  I  thank  Thee,  that  I  am  not  as  other  men 
are,  extortioners,  unjust,  adulterers,  or  even  as  this 
Pubhcan. 

12.  I  fast  twice  in  the  week,  I  give  tithes  of  all 
that  I  possess. 

13.  And  the  Publican,  standing  afar  off,  would  not 
lift  up  so  much  as  his  eyes  unto  heaven,  but  smote 
upon  his  breast,  saying,  God  be  merciful  to  me  a 
sinner. 

14.  I  tell  you,  this  man  went  down  to  his  house 
justified  rather  than  the  other :  for  every  one  that 
exalteth  himself  shall  be  abased ;  and  he  that  hum- 
bleth  himself  shall  be  exalted. 

Aug.  AuG.  Since  faith  is  not  a  gift  of  the  proud  bat  of  the 

humble,  our  Lord  proceeds  to  add  a  parable  concerning 
humility  and  against  pride.  Theophyl.  Pride  also  beyond 
all  other  passions  disturbs  the  mind  of  man.  And  hence 
the  very  frequent  warnings  against  it.  It  is  moreover  a  con- 
tempt  of  God ;  for  when  a  man  ascribes  the  good  he  doth  to 
himself  and  not  to  God,  what  else  is  this  but  to  deny  God  ? 
Por  the  sake  then  of  those  that  so  trust  in  themselves,  that 
they  will  not  ascribe  the  whole  to  God,  and  therefore  de- 
spise  others,  He  puts  forth  a  parable,  to  shew  that  righte- 
ousness,  although  it  may  bring  man  up  to  God,  yet  if  he  is 


Seim. 
115. 


VER.  9 — 14.  ST.  LUKE.  C03 

clothed  with  pride,  casts  him  down  to  hell.     Greek  Ex.  To  Asterius. 
be  diligent  in  prayer  was  the  lesson  taught  by  our  Lord  in 
the  parable  of  the  widow  and  the  judge,  He  now  instructs  us 
how  we  should  direct  our  prayers  to  Him,  in  order  that  our 
prayers  may  not  be  fruitless.     The  Pharisee  was  condemned 
because  he  prayed  heedlessly.     As  it  follows,  The  Pharisee 
stood  and  praijed  with  himself.  Theophyl.  It  is  said  "stand- 
ing,"  to  denote  his  haughty  temper.     For  his  very  posture 
betokens  his  extreme  pride.     Basil.  "  He  prayed  with  him-  Basil.  in 
self,"  that  is,  not  with  God,  his  sin  of  pride  sent  hira  back    *^^'  '^' 
into  himself.     It  follows,   God,  I  thank   Thee.     Aug.    His  Aug. 
fault  was  not  that  he  gave  God  thanks,  but  that  he  asked  \i^  ' 
for  nothing  further.     Because  thou  art  full  and  aboundest, 
thou  hast  no  need  to  say,  Forgive  us  our  debts.     What  then 
must  be  his  guilt  who  impiously  fights  against  grace,  when 
he   is   condemned  who  proudly  gives  thanks?     Let  those 
hear  who  say,  "God  has  made  me  man,  I  made  myself 
righteous."     O  worse  and  more  hateful  than  the  Pharisee, 
who  proudly  called  himself  righteous,  yet  gave  thanks  to 
God  that  he  was  so. 

Theophyl.  Observe  the  order  of  the  Pharisee's  prayer. 
He  first  speaks  of  that  which  he  had  not,  and  then  of  that 
■which  he  had.     As  it  follows,  That  I  am  not  as  other  men 
are.     Aug.  He  might  at  least  have  said,  "  as  many  men ;"  Aug. 
for  what  does  he  mean  by  "  other  men,"  but  all  besides  him- 
self?     "I  am  righteous,"  he  says,  "the  rest  are  sinners." 
Greg.    There    are  different  shapes  in  which   the   pride  of  Greg.  23. 
self-confident  men  presents  itself ;   w^hen  they  imagine  that 
either  the  good  in  them  is  of  themselves ;  or  when  believing 
it  is  given  them  from  above,  that  they  have  received  it  for 
their  own  merits ;  or  at  any  rate  when  they  boast  that  they 
have  that  which  they  have  not.     Or  lastly,  when  despising 
others  they  aim  at  appearing  singular  in  the  possession  of 
that  which  they  have.     And  in  this  respect  the  Pharisee 
awards  to  himself  especially  the  merit  of  good  works.     Aug.  Aug. 
See  how  he  derives  from  the  Publican  near  him  a  fresh  oc-  "  ^"^' 
casion  for  pride.     It  follows,  Or  even  as  this  Publican ;  as 
if  he  says,  "  I  stand  alone,  he  is  one  of  the  others." 

Chrys.  To  despise  the  whole  race  of  man  was  not  enough  Chrys. 
for  him ;  he  must  yet  attack  the  Pubhcan.     He  would  have  ae°Pau. 


601  GOSrEL   ACCORDTNG   TO  CIIAP.  XVIIT. 

sinned,  yct  far  less  if  he  had  spared  the  Puhlican,  but  now  in 
one  wcrd  he  both  assails  the  absent,  and  inflicts  a  wound  on 

ITom.  3.  him  who  was  prcsent.  To  give  thanks  is  not  to  heap  re- 
proaches  on  others.  When  thou  returncst  thanks  to  God, 
let  Ilim  be  all  in  all  to  thee.     Turn  not  thy  thoup;hts  to 

Bnsil.        men,  nor  condemn  thy  neighbour.     Basil.  The  difFcrence 

ubi  sup.  ijetween  the  proud  man  and  the  scorner  is  in  the  outward 
form  alone.  The  one  is  engaged  in  reviUng  others,  the 
other  in  presumptuously  extolUng  himself.  Chrys.  He  who 
rails  at  others  does  much  harm  both  to  himself  and  others. 
First,  those  who  hear  him  are  rendered  worse,  for  if  sinners 
they  are  made  glad  in  finding  one  as  guilty  as  themselves ;  if 
righteous,  they  are  exalted,  being  led  by  the  sins  of  others  to 
think  more  highly  of  themselves.  Secondly,  the  body  of  the 
Church  suifers ;  for  those  who  hear  him  are  not  all  content 
to  blame  the  guilty  only,  but  to  fasten  the  reproach  also  on 
the  Christian  reUgion.  Thirdly,  the  glory  of  God  is  evil 
spoken  of ;  for  as  our  well-doing  makes  the  name  of  God  to 
be  glorified,  so  our  sins  cause  it  to  be  blasphemed.  Fourthly, 
the  object  of  reproach  is  confounded^'and  becomes  more  reck- 
less  and  immoveable.  Fifthly,  the  ruler  is  himself  made  Uable 
to  punishment  for  uttering  things  which  are  not  seemly. 

Theophyl.  It  becomes  us  not  only  to  shun  evil,  but  also 
to  do  good ;  and  so  after  having  said,  /  am  not  as  other  men 
are,  extortioners,  unjust,  aduUerers,  he  adds  something  by 

Sabbatho.  way  of  contrast,  I  fast  twice  in  a  week.  They  caUed  the 
week  the  Sabbath,  from  the  last  day  of  rest.  The  Pharisees 
fasted  upon  the  second  and  fifth  day.  He  therefore  set  fast- 
ing  against  the  passion  of  adultery,  for  lust  is  born  of  luxury; 
but  to  the  extortioners  and  usurists  he  opposed  the  payment 
of  tithes ;  as  it  foUows,  /  give  tithes  qf  all  I possess ;  as  if  he 
says,  So  far  am  I  from  indulging  in  extortion  or  injuring, 
Greg.  19.  that  I  evcn  give  up  what  is  my  own.  Greg.  So  it  was  pride 
Mor.c.  21.  j.jjj^|.  jj^^j  \i2ire  to  his  wily  enemies  the  citadel  of  his  heart, 
which  prayer  and  fasting  had  in  vain  kept  closed.  Of  no 
use  are  aU  the  other  fortifications,  as  long  as  there  is  one 
place  which  the  enemy  has  left  defcnceless. 

AuG.  If  you  look  into  his  words,  you  will  find  that  he  asked 
uothing  of  God.  He  goes  up  indeed  to  pray,  but  instead  of 
asking  God,  praises  himself,  and  even  insults  him  that  asked. 


VER.  9 — 14.  ST.  LUKE.  G05 

The  Publican,  on  the  other  hand,  driven  by  his  stricken 
conscience  afar  oflf,  is  by  his  piety  brought  near.  Theophyl. 
Although  reported  to  have  stood,  the  Publican  yet  diflfered 
from  the  Pharisee,  both  in  his  manner  and  his  words,  as  yveW 
as  in  his  having  a  contrite  heart.  For  he  feared  to  hft  up 
his  eyes  to  heaven,  thinking  unworthy  of  the  heavenly  vision 
those  which  had  loved  to  gaze  upon  and  wander  after  earthly 
things.  He  also  smote  his  breast,  striking  it  as  it  were  be- 
cause  of  the  evil  thoughts,  and  moreover  rousing  it  as  if 
asleep.  And  thus  he  sought  only  that  God  would  be  recon- 
ciled  to  him,  as  it  follows,  saying,  Ood,  be  merciful. 

Chrys.  He  heard  the  words,  that  I  am  not  as  the  Publi- 
can.  He  was  not  angry,  but  pricked  to  the  heart.  The  one 
uncovered  the  wound,  the  other  seeks  for  its  remedy.  Let 
110  oue  then  ever  put  forth  so  cold  an  excuse  as,  I  dare  not, 
I  am  ashamed,  I  cannot  open  my  mouth.  The  devils  have 
that  kind  of  fear.  The  devil  would  fain  close  agaiust  thee 
every  door  of  access  to  God. 

AuG.  Why  then  marvel  ye,  whether  God  pardons,  since  Ang. 
He  himself  acknowledges  it?  The  Pubhcan  stood  afar  off,  jy"" 
yet  drew  near  to  God.  And  the  Lord  was  nigh  unto  him , 
and  heard  him,  For  the  Lord  is  on  high,  yet  hath  He  regard 
to  the  lowly.  He  lifted  not  so  much  as  his  eyes  to  heaven, 
that  he  might  be  looked  upon,  he  looked  not  himself.  Con- 
science  weighed  him  down,  hope  raised  him  up,  he  smote 
his  own  breast,  he  exacted  judgment  upon  himself.  There- 
fore  did  the  Lord  spare  the  penitent.  Thou  hast  heard  the 
accusation  of  the  proud,  thoii  hast  heard  the  humble  con- 
fession  of  the  accused.  Hear  now  the  sentence  of  the  Judge ; 
Verily  I  say  unto  you,  This  man  went  down  to  his  house  jus- 
tified  rather  than  the  other. 

Chrys.  This  parable  represents  to  us  two  chariots  on  the  Chrys. 
race-course,  each  with  two  charioteers  in  it.     In  one  of  the  j^^^.  ^:^^ 
chariots  it  places  righteousness  with  pride,  in  the  other  sin  Hom.  5. 
and  humility.     You  see  the  chariot  of  sin  outstrip  that  of 
righteousness,  not  by  its  own  strength  but  by  the  excellence 
of  humility  combined  with  it,  but  the  other  is  defeated  not 
by  righteousness,  but  by  the  weight  and  swelling  of  pride. 
Por  as  humiUty  by  its  own  elasticity  rises  above  the  weight 
of  pride,  and  leaping  up  reaches  to  God,  so  pride  by  ils 


606  GOSPEL   ACCORDIXG    TO  CHAP.  XVIll. 

great  weiglit  easily  depresses  rigliteousness.   Although  there- 

fore  thou  art  earnest  and  coustant  iu  well  doiug,  yet  thiuk- 

est  thou  mayest  boast  thyself,  thou  art  altogether  devoid  of 

the  fruits  of  prayer.    But  thou  that  bearest  a  thousand  loads 

of  guilt  ou  thy  conscience,  and  only  thinkest  this  thiug  of 

thyself,  that  thou  art  the  lowest  of  all  raen,  shalt  gain  much 

confidence  before  God.     And  He  then  goes  on  to  assign  the 

reason  of  His  sentence.     For  every  one  ivho  exalteth  himself 

shull  be  abased,  and  he  that  humbleth  himself  shall  be  exalted. 

Chrys.  in   Thc  word  humility  has  various  meanings.     There  is  the  hu- 

^**  ^*"*     mility  of  virtue,  as,  A  humble  and  contrite  heart,  0  God,  Thou 

wilt  not  despise.     There  is  also  a  humility  arising  from  sor- 

Ps.  142, 3.  rows,  as,  He  has  humbled  my  life  upon  the  earth.     There  is 

a  humility  derived  from  sin,  aud  the  pride  and  insatiability 

of  riches.     For  can  any  thing  be  more  low  and  debased  thau 

those  who  grovel  in  riches  and  power,  and  count  them  great 

Basii.  in    things  ?     Basil.  lu  like  manner  it  is  possible  to  be  honour- 

'  "'  ably  elated  when  your  thoughts  indeed  are  not  lowly,  but 

your  mind  by  greatuess  of  soul  is  hfted  up  towards  virtue. 

This  loftiness  of  miud  is  seen  in  a  cheerfulness  amidst  sor- 

row ;  or  a  kind  of  noble  dauntlessness  in  trouble ;  a  contempt 

of  earthly  things,  and  a  conversation  in  heaven.     And  this 

loftiness  of  mind  seems  to  differ  from  that  elevation  which  is 

engendered  of  pride,  just  as  the  stoutuess  of  a  well-regulated 

body  diflfers  from  the  swelling  of  the  flesh  which  proceeds 

from  dropsy. 

ciirys.  Chrys.  This  inflatiou  of  pride  can  cast  down  even  from 

Prof.  Ev.   heaven  the  man  that  taketh  not  warning,  but  humihty  can 

raise  a  man  up  from  the  lowest  depth  of  guilt.    The  one  saved 

the  Publicau  before  the  Pharisee,  and  brought  the  thief  into 

Paradise  before  the  Apostles ;    the  other  entered  even  into 

the  spiritual  powers.     But  if  humility  though  added  to  sin 

has  made  such  rapid  advances,  as  to  pass  by  pride  united  to 

righteousuess,  how  much  swifter  will  be  its  course  wheu  you 

add  to  it  righteousness  ?    It  will  stand  by  the  judgment-seat 

of  God  in  the  midst  of  the  angels  with  great  boldness.    More- 

over  if  pride  joined  to  righteousness  had  power  to  depress  it, 

unto  what  a  hell  will  it  thrust  men  when  added  to  sin  ?   This 

I  say  not  that  we  should  neglect  righteousness,  but  that  we 

should  avoid  pride.     Theophyl.  But  should   any  one  per- 


VER.  15 17.  ST.  LUKE.  607 

cliance  marvel  that  the  Pharisee  for  uttering  a  few  words  in 
his  own  praise  is  coudemned,  while  Job,  though  he  poured 
forth  many,  is  crowned,  I  answer,  that  the  Pharisee  spoke 
these  at  the  same  time  that  he  groundlessly  accused  others ; 
but  Job  was  compelled  by  an  urgent  necessity  to  enumerate 
his  own  virtues  for  the  glory  of  God,  that  men  might  not 
fall  away  frora  the  path  of  virtue. 

Bede.  Typically,  the  Pharisee  is  the  Jewish  people,  who 
boast  of  their  ornaments  because  of  the  righteousness  of  the 
law ;  but  the  Pubhcan  is  the  Gentiles,  who  being  at  a  distance 
from  God  confess  their  sins.  Of  whom  the  one  for  his  pride 
returned  humbled,  the  other  for  his  contrition  was  thought 
worthy  to  draw  near  and  be  exalted. 

15.  And  they  brought  unto  Him  also  infants,  that 
He  would  touch  them :  but  when  His  disciples  saw  it, 
they  rebuked  them. 

16.  But  Jesus  called  them  unto  Him,  and  said, 
SufFer  httle  children  to  come  unto  Me,  and  forbid 
them  not :  for  of  sucli  is  the  kingdom  of  God. 

17.  Verily  I  say  unto  you,  Whosoever  shall  not 
receive  the  kingdom  of  God  as  a  httle  child  shall  in 
no  wise  enter  therein. 

Theophyl.  After  what  He  had  said,  our  Lord  teaches  us 
a  lesson  of  humihty  by  His  own  example;   He  does  not  turn 
away  the  httle  children  who  are  brought  to  Him,  but  gra- 
ciously  receives  them.     Aug.  To  whom  are  they  brought  to  Aug. 
be  touched,  but  to  the  Saviour  ?     And  as  being  the  Saviour  j j™" 
they  are  presented  to  Him  to  be  saved,  who  came  to  save  that 
which  was  lost.     But  with  regard  to  these  innocents,  when 
were  they  lost  ?     The  Apostle  says,  By  one  man  sin  entered  Rom.  5, 
into  the  world.     Let  then  the  httle  children  come  as  the  sick 
to  a  physician,  the  lost  to  their  Eedeemer. 

Ambrose.  It  may  be  thought  strange  by  some  that  the 
disciples  wished  to  prevent  the  httle  children  from  coming  to 
our  Lord,  as  it  is  said,  when  they  saw  it,  they  rebuked  them. 
But  we  must  understand  in  this  either  a  mystery,  or  the 
effect  of  their  love  to  Him.    For  they  did  it  not  from  envy  or 


G08  GOSPEL    ACCORDING    TO  CIIAP.    XVIIT. 

liarsli  feeling  towards  tlic  childrcn,  but  thcy  manifested  a 
holy  zeal  iu  their  Lord's  servicCj  tiiat  IIc  might  not  be  pressed 
by  the  crowds.  Our  own  interest  must  be  given  up  where  an 
iujury  is  thrcatencd  to  God.  But  we  may  understand  the 
mystery  to  be,  that  they  desired  the  Jewish  people  to  be  first 
saved  of  whom  they  were  according  to  the  flesh. 

They  knew  indced  the  mystery,  that  to  both  nations  the 
call  was  to  be  made,  (for  they  entreated  for  the  Canaanitish 
womaUj)  but  perhaps  they  were  still  ignorant  of  the  order. 
It  foUows,  But  Jesus  called  tliem  unto  Him,,  and  said,  Sujfer 
little  cldldren,  ^c.  One  age  is  not  preferred  to  another,  else 
it  were  hurtful  to  grow  up.  But  why  does  He  say  that 
children  are  fitter  for  the  kingdom  of  heaven  ?  It  is  because 
they  are  ignorant  of  guile,  are  incapable  of  theft,  dare  not 
return  a  blow,  are  unconscious  of  lust,  have  no  desire  for 
wealth,  honours,  or  ambition.  But  to  be  ignorant  of  these 
things  is  not  virtue,  we  must  also  despise  them.  For  virtue 
consists  not  in  our  inability  to  sin,  but  in  our  unwilhngness. 
Childhood  then  is  not  meant  here,  but  that  goodness  which 
rivals  the  simplicity  of  childhood.  Bede.  Hence  our  Lord 
pointcdly  says,  of  such,  not  "  of  these,"  to  shew  that  to  cha- 
racter,  not  to  age,  is  the  kingdom  given,  and  to  such  as  have 
a  childlike  innocence  and  simplicity  is  the  promise  of  the 
reward.  Ambrose.  Lastly,  our  Saviour  expressed  this  when 
He  said,  Verily  I  say  unto  you,  Whosoever  will  not  receive 
the  kingdom  of  God  as  a  little  child,  ^c.  What  child  were 
Isai.  9,  6.  Christ's  Apostles  to  imitate  but  Him  of  whom  Esaias  speaks, 

1  Pet.        Ujito  us  a  Child  is  given  ?    Who  when  He  was  reviled,  reviled 

2  2S  -  ... 

'  ■  not  again.  So  that  there  is  in  childhood  a  certain  venerable 
Basil.  in  antiquity,  and  in  old  age  a  childhke  innocence.  Basil.  We 
ad^mt  217*  ^^^^^  rcccive  the  kingdom  of  God  as  a  child  if  we  are  dis- 
posed  towards  our  Lord's  teaching  as  a  cliild  under  in- 
struction,  n?ver  contradicting  nor  disputing  with  his  masters, 
but  trustfully  and  teachably  imbibing  learning.  Theophyl. 
The  wise  men  of  the  Gentiles  therefore  who  seek  for  wisdom 
in  a  mystery,  which  is  the  kingdom  of  God,  and  will  not  re- 
ceive  this  without  the  evidence  of  logical  proof,  are  rightly 
shut  out  from  this  kingdom. 


VER.  18 — 23.  ST.  LUKE.  609 

18.  And  a  certain  ruler  asked  Him,  saying,  Good 
Master,  what  shall  I  do  to  inherit  eternal  life  ? 

19.  And  Jesus  said  unto  him,  Why  callest  thou 
Me  good  ?  none  is  good,  save  one,  that  is,  God. 

20.  Thou  knowest  the  commandments,  Do  not 
commit  adultery,  Do  not  kill,  Do  not  steal,  Do  not 
bear  false  witness,  Honour  thy  father  and  thy  mother. 

21.  And  he  said,  All  these  have  I  kept  from  my 
youth  up. 

22.  Now  when  Jesus  heard  these  things,  He  said 
unto  him,  Yet  lackest  thou  one  thing :  sell  all  that 
thou  hast,  and  distribute  unto  the  poor,  and  thou 
shalt  have  treasure  in  heaven :  and  come,  follow  Me. 

23.  And  when  he  heard  this,  he  was  very  sorrow- 
ful :  for  he  was  very  rich. 

Bede.  A  certain  ruler  having  heard  our  Lord  say,  that 
only  those  who  vvould  be  like  little  children  should  enter  the 
kingdom  of  heaven,  entreats  Him  to  explain  to  him  not  by 
parable  but  opeuly  by  what  works  he  may  merit  to  obtain 
eternal  life.  Ambrose.  That  ruler  tempting  Him  said,  Good 
Ilaster,  he  ought  to  have  said,  Good  God.  For  although 
goodness  exists  in  divinity  and  divinity  in  goodness^  yet  by 
adding  Good  Master,  he  uses  good  only  in  part,  not  in  the 
whole.  For  God  is  good  altogether^  man  partially.  Cyril. 
Now  he  thought  to  detect  Christ  in  blaming  the  law  of 
Moses,  wliile  He  iutroduced  His  own  commands.  He  went 
then  to  the  Master,  and  calling  Him  good,  says  that  he 
wishes  to  be  taught  by  Him^  for  he  sought  to  tempt  Him. 
But  He  who  takes  the  wise  in  their  craftiness  answers  him 
fitly  as  follows,  Why  callest  tliou  Me  good?  ihere  is  none 
good,  save  God  alone.  Ambrose.  He  does  not  deny  that  He 
is  good,  but  points  to  God.  None  is  good  then  except  he  be 
full  of  goodness.  But  should  it  strike  any  one  that  it  is  said, 
none  is  good,  let  this  also  strike  him,  save  God,  and  if  the 
Son  is  uot  excepted  from  God,  surely  neither  is  Christ 
excepted  from  good.  For  how  is  He  not  good  who  is  born 
from  good  ?    ^  good  tree  hrings  forth  goodfruits.    How  is  He  Matt.  7, 

VOL.  IIL  2  R  ^^" 


CIO  GOSPEL    ACCORDING    TO  CIIAP.  XVIII. 

not  good,  sceing  tliat  the  substance  of  Ilis  goodness  which 

Ile  took  unto  Hira  from  the  Father  has  not  degenerated  in  the 

r-  i+'5,     Son  which  did  not  degenerate  iu  the  Spirit  ^     Thy  good  Spirit, 

He  says,  shall  lead  3Ie  inio  a  land  of  uprightness.     But  if  the 

Spirit  is  good  who  received  frona  the  Son,  verily  He  also  is 

good  who  gave  It.    Because  then  it  was  a  lawj^er  who  tempted 

Him,  as  is  plainly  shewn  in  another  book,  He  therefore  well 

said,  None  is  good,  save  God,  that  He  might  remind  him  that 

Deut.  6,     it  was  written,  Thou  shalt  not  tempt  the  Lord  thy  God,  but 

Ps'  11,  8.   He  the  rather  gives  thanks  to  the  Lord  that  He  is  good. 

Chrys.  Chrys.  Or  clse ;    I  shall  not   hesitate  to  call  this  ruler 

in  Matf     covetous,  for  with  this  Christ  reproaches  him,  but  I  say  not 

that  he  was  a  tempter.    Tit.  Bost.  When  he  says  then,  Good 

Master,  what  shall  L  do  to  inherit  eternal  life  ?  it  is  the  same 

as  if  he  says^  Thou  art  good ;  vouchsafe  me  then  an  answer 

to  my  question.     I  am  learned  in  the  Old  Testament,  but  I 

see  in  Thee  something  far  more  excellent.    For  Thou  makest 

no  earthly  promises,  but  preachest  the  kingdom  of  heaven. 

TeH  me  then^  what  shall  I  do  to  inherit  eternal  life  ?     The 

Saviour  then  cousidering  his  meaning,  because  faith  is  the 

way  to  good  works,  passes  over  the  question  he  asked,  and 

leads  him  to  the  knowledge  of  faith ;  as  if  a  man  was  to  ask 

a  physician,  "  What  shall  I  eat  V  and  he  was  to  shew  hira 

what  ought  to  go  before  his  food.     And  then  He  sends  him 

to  His  Father,  saying,  Why  callest  thou  Me  good?  not  that 

He  was  not  good,  for  He  was  the  good  branch  from  the  good 

Aug.  de     tree,  or  the  good   Son  of  the   good  Father.     Aug.  It  may 

Ev^lib      seem  that  the  account  given  in  Matthew  is  different,  where  it 

ii.  qu.  63.  is  said,  "  Why  askest  thou  Me  of  good  ?"  which  might  apply 

better  to  the  question  which  he  asked,  What  good  shall  I  do  ? 

In  this  place  he  both  calls  Him  good,  and  asks  the  question 

about  good.    It  will  be  best  then  to  understand  both  to  have 

been  said,  Why  callest  thou  3Ie  good?  and,  Why  askest  thou 

Me  of  good?    though  the  latter  may  rather  be  implied  in 

tlie  former. 

TiT.  BosT.  After  instructing  him  in  the  knowledge  of  the 
faith,  He  adds,  Thou  knowest  the  commandments.  As  though 
He  said,  Know  God  first,  and  then  will  it  be  time  to  seek 
what  thou  askest,  Cyril.  But  the  ruler  expected  to  hearChrist 
say,  Forsake  the  comraandments  of  Moses,  aud  listen  to  Mine. 


VER.   18 — 23.  ST.  LUKE.  611 

Whereas  He  sends  him  to  the  former ;    as  it  follows,  Thou 

shalt  not  kill,  Thou  shalt  not  commit  adultery.     Theophyl. 

The  law  first  forbids  those  things  to  which  we  are  most  prone, 

as  adultery  for  instance,  the  incitement  to  which  is  within 

us,  and  of  our  nature ;  and  murder,  because  rage  is  a  great 

and  savage  monster.    But  theft  and  bearing  false  witness  are 

sins  which  men  seldom  fall  into.     And  besides,  the  former 

also  are  the  more  grievous  sins,  therefore  He  places  theft  and 

bearing  false  witness  in  the  second  place,  as  both  less  com- 

mon,  and  of  less  -weight   than  the  other.     Basil.  Now  weBasii.in 

must  not  understand  by  thieves,  only  such  as  cut  strips  off ,  ''^''  ^'^'^' 

hides,  or  commit  robberies  in  the  baths.    But  all  such  also  as, 

when  appointed  leaders  of  legions,  or  installed  governors  of 

states  or  nations,  are  guilty  of  secret  embezzlement,  or  violent 

and  open  exactions.     Tit.  Bost.  But  you  may  observe  that 

these  commandments  consist  in  not  doing  certain  things ; 

that  if  thou  hast  not  committed  adultery,  thou  art  chaste ;  if 

thou   stealest  not,  honestly  disposed;    if  thou  bearest  not 

false  witness,  truth-telling.     Virtue  theu  we  see  is  rendered 

easy  through  the  goodness  of  the  Lawgiver.     For  He  speaks 

of  avoiding  of  evil,  not  practising  of  good.     And  auy  cessa- 

tion  from  action  is  easier  than  any  actual  work. 

Theophyl.  Because  sin  against  parents,  although  a  great 
crime,  very  rarely  happens,  He  places  it  last  of  all,  Honour 
thy  father  and  mother.  Ambrose.  Honour  is  concerned  not 
only  with  paying  respect,  but  also  with  giving  bountifully. 
For  it  is  honouriug  to  reward  deserts.  Feed  thy  father,  feed 
thy  mother,  and  when  thou  hast  fed  them  thou  hast  not  re- 
quited  all  the  pangs  and  agony  thy  mother  underwent  for 
thee.  To  the  one  thou  owest  all  thou  hast,  to  the  other  all 
thou  art.  What  a  condemnation,  should  the  Church  feed 
those  whom  thou  art  able  to  feed.  But  it  may  be  said,  What 
I  was  going  to  bestow  upon  my  parents,  I  prefer  to  give 
to  the  Church.  God  seeks  not  a  gift  which  will  starve  thy 
parents,  but  the  Scripture  says  as  well  that  parents  are  to  be 
fed,  as  that  they  are  to  be  left  for  God's  sake,  should  they 
check  the  love  of  a  devout  mind. 

It  foUows,  And  he  said,  All  these  things  have  I  kept  from 
my  youth  up.     Jerome.  The  young  man  speaks  false,  for  if  Hier.  in 
he  had  fulfilled  that  which  was  afterwards  placed  among  the  J^"""-  ^'^' 

2  R  2 


(Jl-  GOSPET.    ACCORDING    TO  CHAP.  XVIII. 

commandmcnts,  Thou  s/ialf  luve  ihy  nciqhbour  as  thyself,  liow 
Avas  it  tliat  when  he  heard,  Go  and  sell  all  that  thou  hast, 
and  give  to  the  poor,  he  ivent  away  sorroivful  ?  Bede.  Or 
we  must  not  think  him  to  have  licd,  but  to  have  avowed 
that  he  had    lived   honestly,   that  is,   at   least   in   outward 

Mark        tliings,  elsc  Mark  could  never  have  said,  And  Jesus  seeing 
'  ~  '      him  loved  him. 

TiT.  BosT.  Our  Lord  next  declares,  that  though  a  man 
lias  kept  the  old  covenant,  he  is  not  perfect,  since  he  lacks 
to  follow  Christ.  Thou  yet  lackest  one  thing,  Sell  all  that 
thou  hast,  ^c.  As  if  He  says,  Thou  askest  how  to  possess 
eternal  life;  scatter  thy  goods  among  the  poor,  and  thou 
shalt  obtain  it.     A  little  thing  is  that  thou  spendest,  thou 

Athan.  ex  reccivest  great  things.     Athan.  For  when  we  despise  the 

sua°fuga.  world,  wc  must  not  imagine  we  have  resigned  any  thing  great, 
for  the  whole  earth  in  comparison  of  the  heaven  is  but  a  span 
long;  therefore  even  should  they  who  renounce  it  be  lords 
of  the  whole  earth,  yet  still  it  would  be  nothing  worth  in 
comparison  of  the  kingdom  of  heaven.  Bede.  Whoever  then 
wishes  to  be  perfect  must  sell  all  that  he  hath,  not  a  part 
only,  as  Ananias  and  Sapphira  did,  but  the  whole.  Theophyl. 
Hence  when  He  says,  All  that  thou  hast,  He  inculcates  the 
most  complete  poverty.     For  if  there  is  any  thing  left  over 

Basil.  in     or  remaining  to  thee,  thou  art  its  slave.    Basil.  He  does  not 

Reo^.  Brev. 

iiit.''^^.       tell  us  to  sell  our  goods,  because  they  are  by  nature  evil,  for 

then  they  would  not  be  God's  creatures;  He  therefore  does 

not  bid  us  cast  them  away  as  if  they  were  bad,  but  distribute 

them ;  nor  is  any  one  condemned  for  possessing  them,  but  for 

abusing  them.     And  thus  it  is,  that  to  lay  out  our  goods  ac- 

cording  to  God's  command  both  blots  out  sins,  and  bestows 

Clirys.       the  kingdom.    Chrys.  God  might  indeed  feed  the  poor  with- 

22.  in  1.     out  our  takiug  compassion  upon  them,  but  He  wishes  the 

ad  Cor.      givers  to  be  bound  by  the  ties  of  love  to   the   receivers. 

Basil.  in    Basil.  Whcn  our  Lord  says,  Give  to  the  poor,  it  becomes 

disp  s^ad  ^  TaQ.n  no  longer  to  be  careless,  but  diligently  to  dispose  of 

int.  9.        all  things,  first  of  all  by  himself  if  in  any  measure  he  is  able, 

if  not,  by  those  who  are  known  to  be  faithful,  and  prudent 

'\"^Yl:       in  their  management :   for  cursed  is  he  who  doeth  the  work 

4fl,  10.  o  ' 

Chrys.       o/  thc  Lord  negligently.     Chrys.  But  it  is  asked,  how  does 
.■5i"'in  1.     Christ  acknowledge  the  giving  all  tliings  to  the  poor  to  be 


aii 


Cor. 


lOS. 


VRR.  24 — 30.  ST.  LUKE.  613 

perfection,  whereas  St.  Paul  declares  this  very  thing  without 
charity  to  be  imperfect.  Their  harmony  is  shewn  in  the 
words  which  succeed,  And  come,  follow  Me,  which  betokens  it 
to  be  from  love.  For  herein  shall  all  men  know  that  ye  are  Jolm  13, 
My  disciples,  if  ye  have  love  one  toward  another.  Theophyl. 
Together  with  poverty  must  exist  all  the  other  virtues,  there- 
fore  He  says,  Come,  follow  Me,  that  is,  in  all  other  things  be 
My  disciples,  be  always  following  Me. 

Cyril.  The  ruler  was  not  able  to  contain  the  new  word, 
but   being  like   an  old  bottle,   burst   with   sorrow.     Bastl.  Basil. 
The  merchant  when  he  goes  to  the  market,  is  uot  loth  to  gigg^'^  '^ 
part  with  all  that  he  has,  in  order  to  obtain  what  he  requires, 
but  thou  art  grieved  at  giving  mere  dust  and  ashes  that  thou 
mayest  gain  everlasting  bliss. 

24.  And  when  Jesus  saw  that  he  was  very  sorrow- 
ful,  He  said,  How  hardly  shall  they  that  have  riches 
enter  into  the  kingdom  of  God  ! 

25.  For  it  is  easier  for  a  camei  to  go  through  a 
needle's  eye,  than  for  a  rich  man  to  enter  into  tiie 
kingdom  of  God. 

26.  And  they  that  heard  it  said,  Who  then  can  be 
saved  ? 

27.  And  He  said,  The  things  which  are  impossible 
with  men  are  possible  with  God. 

28.  Then  Peter  said,  Lo,  we  have  left  all,  and 
foUow^ed  Thee. 

29.  And  He  said  unto  them,  Verily  I  say  unto 
you,  There  is  no  man  that  hath  left  house,  or  parents, 
or  brethren,  or  wife,  or  children,  for  the  kingdom  of 
God's  sake, 

30.  Who  shall  not  receive  manifold  more  in  this 
present  time,  and  in  the  world  to  come  life  ever- 
lasting. 

Theophyl.  Our  Lord,  seeing  that  the  rich  man  was 
sorronful  vvhen  it  was  told  him  to  surrender  his  riches, 
inarvelled,  saying,  How  hardly  shall  they  that  have  riches 
enter  into  the  kingdom  of  God !     He  says  not,  It  is  impossible 


Chrys. 
Hom.  2I-. 
in  1.  ad 


G14  GOSrEL   ACCOHDING   TO  CHAP.  XVi.I. 

for  tliem  to  cnter,  but  it  is  difficult.  For  they  raight  through 
their  richcs  reap  an  heavenly  reward,  but  it  is  a  hard  thinjj, 
seeing  that  riches  are  raore  tenacious  than  birdlirae,  and 
liardly  is  the  soul  ever  plucked  away,  that  is  once  seized  by 
tliem.  But  Ile  uext  speaks  of  it  as  impossible.  It  is  easier 
for  a  camel  to  go  through  a  needle^s  eye.  The  word  in  the 
Greek  answers  equally  to  the  animal  called  the  camel,  and 
to  a  cable,  or  ship  rope.  However  we  may  understand  it, 
impossibility  is  implied.  What  must  w'e  say  then  ?  First  of 
all  that  the  thing  is  positively  true,  for  we  must  reraember 
that  the  rich  man  differs  frora  the  steward,  or  dispenser  of 
riches.  The  rich  raan  is  he  who  reserves  his  riches  to  hiraself, 
the  steward  or  dispenser  one  who  holds  them  entrusted  to 
his  care  for  the  benefit  of  others.  Chrys.  Abraham  indeed 
possessed  wealth  for  the  poor.    And  all  they  who  righteously 

Cor.  possess  it,  spend  it  as  receiving  it  from  God,  according  to 

the  divine  coramand,  while  those  "who  have  acquired  wealth 
in  an  ungodly  way  are  ungodly  in  their  use  of  it ;  whether 
in  squandering  it  on  haidots  or  parasites,  or  hiding  it  iu  the 

Hom.  18    gi'ound,   but  sparing  nothing  for  the  poor.     He  does  not 

inJoan.  then  forbid  men  to  be  rich,  but  to  be  the  slaves  of  their 
riches.  He  would  have  us  use  them  as  necessary,  not  keep 
guard  over  them.  It  is  of  a  servant  to  guard,  of  a  master 
to  dispense.  Had  He  wished  to  preserve  them,  He  would 
never  have  given  them  to  men,  but  left  them  to  remain  in 
the  earth. 

Theophyl.  Again,  observe  that  He  says,  a  rich  man  can- 
not  possibly  be  saved,  but  one  who  possesses  riches  hardly ; 
as  if  He  said,  The  rich  man  who  has  been  taken  captive  by 
his  riches,  and  is  a  slave  to  them,  shall  not  be  saved;  but 
he  who  possesses  or  is  the  raaster  of  thera  shall  with  difficulty 
be  saved,  because  of  huraan  infirraitv.  For  the  devil  is  ever 
trying  to  make  our  foot  slip  as  long  as  we  possess  riches, 
and  it  is  a  hard  raatter  to  escape  his  wiles.    Poverty  therefore 

ciirvs        ^^  ^  blessing,  and  as  it  Avere  free  from  teraptation.     Chrys. 

Hom.  80.  There  is  no  profit  in  riches  while  the  soul  suffers  poverty, 
no  hurt  in  poverty,  while  the  soul  abounds  in  wealth.  But 
if  the  sigh  of  a  raan  waxing  rich  is  to  be  in  need  of  nothing, 
and  of  becoming  poor  to  be  in  want,  it  is  plain  that  the  poorer 
a  man  is,  the  richer  he  grows.     For  it  is  far  easier  for  one 


VER.  24—30.  ST.  LUKE.  615 

in  poverty  to  despise  wealth,  than  for  the  rich.  Nor  again 
is  avarice  wont  to  be  satisfied  by  having  more,  for  thereby 
are  men  only  the  more  inflamed,  just  as  a  fire  spreads, 
the  more  it  has  to  feed  upon.  Those  which  seem  to  be 
the  evils  of  poverty,  it  has  in  common  with  riches,  but  the 
evils  of  riches  are  peculiar  to  them.  Aug.  The  name  of  Aug.  de 
"rich"  He  here  gives  to  oue  wbo  covets  temporal  things,  aud  g"^^*' 
boasts  himself  iu  them.     To  such  rich  men  are  opposed  the  Hb.  ii. 

c.  42. 

poor  in  spirit,  of  whom  is  the  kingdom  of  heaven.  Now 
mystically  it  is  easier  for  Christ  to  suiSfer  for  the  lovers  of  this 
world,  than  for  the  lovers  of  this  world  to  be  couverted  to 
Christ.  For  by  the  name  of  a  camel  He  would  represent 
Himself :  for  He  voluutarily  humbled  Himself  to  bear  the 
burdeus  of  our  iufirmity.  By  the  needle  He  siguifies  sharp 
piercings,  and  thereby  the  pangs  received  in  His  Passion, 
but  by  the  form  of  the  needle  He  describes  the  straiteuing 
of  the  Passion,  Chrys.  These  weighty  words  so  far  exceeded  Chrys. 
the  capacity  of  the  disciples,  that  when  they  heard  them,  i,/jiatt. ' 
they  asked,  Who  tlien  can  be  saved?  not  that  they  feared 
for  themselves  but  for  the  whole  world.  Aug.  Seeing  that  Au^.  ut 
there  is  an  incomparably  greater  number  of  poor  which  ^"^'" 
might  be  saved  by  forsakiug  their  riches,  they  understood  that 
all  who  love  riches,  even  though  they  canuot  obtaiu  them, 
were  to  be  counted  among  the  number  of  the  rich.  It  fol- 
lows,  And  He  said  to  tliem,  The  things  which  ure  impossible 
loith  men  are  possible  with  God,  which  must  not  be  taken  as  if 
a  rich  man  with  covetousness  and  pride  might  enter  into  the 
kingdom  of  God,  but  that  it  is  possible  with  God  for  a  man 
to  be  converted  from  covetousuess  aud  pride,  to  charity  and 
humility.  Theophyl.  With  men  therefore  whose  thoughts 
creep  earthward,  salvation  is  impossible,  but  with  God  it  is 
possible.  For  when  mau  shall  have  God  for  his  counsellor, 
aud  shall  have  received  the  righteousness  of  God  and  His 
teaching  conceruing  poverty,  as  well  as  have  invoked  His 
aid,  this  shall  be  possible  to  him. 

Cyril.  The  rich  man  who  has  despised  many  things  will 
naturally  expect  a  reward,  but  he  who  possessiug  little  resigns 
what  he  has,  may  fairly  ask  what  there  is  iu  store  for  him ;  as 
it  follows,  Then  Peter  said,  Lo,  we  have  left  all.  Matthew 
adds,  What  shall  we  have  therefore?     Bede.  As  if  he  says,  ^^^^-  ^^' 


616  GOSPEl.    ACCORDING    TO  CHAP.  XV. II. 

AVe  have  done  what  Tliou  commandcdst  us,  what  reward  thcn 
•n  ilt  Thou  give  us  ?  And  because  it  is  not  enough  to  have 
left  all  things,  he  adds  that  which  made  it  perfect,  saying, 
And  have  followed  Thee.  Cyril.  It  was  necessary  to  say 
this,  because  those  who  forsake  a  fcw  things,  as  far  as  regards 
their  motives  and  obcdience,  are  weighed  in  the  same  balance 
with  the  rich,  who  have  forsaken  all,  inasmuch  as  they  act 
frora  the  hke  affections,  in  voluntarily  making  a  surrender  of 
all  that  they  possess.  And  therefore  it  follows,  Verily  I  saij 
unto  you,  There  is  no  man  that  hath  left  house,  ^c.  who  shall 
not  receive  manifold  more,  S)C.  He  inspires  all  who  hear 
Plim  with  the  most  joyful  hopes,  confirming  His  promises  to 
them  with  an  oath,  beginning  His  declaration  with  VeriJy. 
For  when  the  divine  teaching  invites  the  world  to  the  faith  of 
Christ,  some  perhaps  regarding  their  unbelieving  parents  are 
unwilling  to  distress  them  by  coming  to  the  faith,  and  have 
the  like  respect  of  others  of  their  relations,  while  sorae  again 
forsake  their  father  and  mother,  and  hold  hghtly  the  love  of 
their  whole  kindred  in  comparison  of  the  love  of  Christ. 

Bede.  The  sense  then  is  this;  He  who  in  seeking  the 
kingdora  of  God  has  despised  all  earthly  affections,  has 
trampled  under  foot  all  riches,  pleasures,  and  smiles  of  the 
world,  shall  receive  far  greater  in  the  present  time.  Upon 
the  ground  of  this  declaration,  sorae  of  the  Jews  build  up 
the  fable  of  a  millenniura  after  the  resurrection  of  the  just, 
when  all  things  wiiich  we  have  given  up  for  God's  sake  shall 
be  restored  with  raanifold  interest,  and  eternal  life  be  granted. 
Nor  do  they  frora  their  ignorance  seem  to  be  aware,  that  even 
if  in  other  things  there  raight  be  a  fit  proraise  of  restoration, 
yet  in  the  raatter  of  wives,  who  raight  be  according  to  sorae 
Evangelists  an  hundred  fold,  it  would  be  raanifestly  shock- 
ing,  espeeially  sinee  our  Lord  declares  that  in  the  resurrec- 
tion  there  will  be  no  marrying.  And  according  to  Mark,  those 
things  which  have  been  given  up,  He  declares  shall  be  re- 
ceived  at  this  time  with  persecutions,  whieh  these  Jews  assert 
will  be  absent  for  a  thousand  years. 

Cyril.  This  then  we  say,  that  he  who  gives  up  all  worldly 
and  carual  things  will  gain  for  hiraself  far  greater,  inasmueh  as 
the  Apostles,  after  leaving  a  few  things,  obtained  the  manifold 
gifts  of  grace,  and  were  accounted  great  everywhere.     We 


VER.   31 34.  ST.  LUKE.  617 

theu  shall  be  like  to  them.  If  a  man  has  left  his  home,  he 
shall  receive  an  abiding  place  above.  If  his  father,  he  shall 
have  a  Father  in  heaven.  If  he  has  forsaken  his  kindred, 
Christ  shall  take  him  for  a  brother.  If  he  has  given  up  a 
wife,  he  shall  find  divine  wisdom,  from  which  he  shall  beget 
spiritual  offspring.  If  a  mother,  he  shall  find  the  heavenly 
Jerusalem,  vvho  is  our  mother.  From  brethren  and  sisters 
also  united  together  with  him  by  the  spiritual  bond  of  his 
will,  he  shall  receive  in  this  life  far  more  kindly  aflfections. 

31.  Then  He  took  unto  Him  tlie  twelve,  and  said 
unto  them,  Behold,  we  go  up  to  Jerusalem,  and  all 
things  that  are  written  by  the  prophets  concerning 
the  Son  of  man  shall  be  accomplished. 

32.  For  He  shall  be  delivered  unto  the  Gentiles, 
and  shall  be  mocked,  and  spitefully  entreated,  and 
spitted  on : 

33.  And  they  shall  scourge  Him,  and  put  Him  to 
death :  and  the  third  day  He  shall  rise  again. 

34.  And  they  understood  none  of  these  things : 
and  this  saying  was  hid  from  them,  neither  knew 
they  the  things  which  were  spoken. 

Greg.  The  Saviour  foreseeing  that  the  hearts  of  His  disci-  Greg. 
ples  would  be  troubled  at  His  Passion,  tells  them  long  before-  .  °^'"  ' 
hand  both  the  sufiFering  of  His  Passion  and  the  glory  of  His 
Resurrection.  Bede.  And  knowing  that  there  would  arise 
certain  heretics,  saying,  that  Christ  taught  things  contrary  to 
the  Law  and  the  Prophets,  He  shews  already  that  the  voices 
of  the  Prophets  had  proclaimed  the  accomplishment  of  His 
Passion,  and  the  glory  which  shoukl  follow. 

Chrys.  He   speaks  with  His  disciples  apart,   concerning  Chrys. 
His  Passion.     For  it  was  not  fitting  to  publish  this  word  to  jj^^j^^^^^j^^' 
the  multitudeSj  lest  they  should  be  troubled,  but  to  His  dis- 
ciples  He  foretold  it,  that  being  habituated  by  expectation, 
they  might  be  the  more  able  to  bear  it. 

Cyril.  And  to  convince  them  that  He  foreknew  His  Pas- 
sion,  and  of  His  own  accord  came  to  it,  that  they  might 
not  say,  "  How  has  He  fallen  into  the  hands  of  the  enemy, 


618  GOSPEL    ACCORDIXG    TO  CHAP.    XVIII. 

who  promised  us  salvation  ?"    he  relates  in  order  the  suc- 

cessive  events  of  the  Passion ;  Ue  shall  be  delivered  unto  the 

Gentiles,  and  shall  be  mocked,  and  scourged,  and  spitted  on. 

Clirys.       Chrys.  Esaias  prophesied  of  this  when  he  said,  /  gave  My 

t!"  ^T"  -   back  to  the  smiters,  and  My  cheeks  to  them  that  plucked  off 

Isa.  53,      the  hair :  I  hid  not  My  face  from  shame  and  spitting.     The 

Prophet  also  foretold  the  Crucifixion,  saying,  He  hath  poured 

out  Ilis  soul  unto  death,  and  tvas  numbered  with  the  trans- 

gressors ;  as  it  is  said  here,  And  after  they  have  scourged  Him, 

they  shallput  Him  to  death.  But  David  foretold  Christ^s  resur- 

Ps.  16, 10.  rection,  For  Thou  shalt  not  leave  My  soul  in  hell,  and  so  it  is 

here  added,  And  on  the  third  day  He  shall  rise  again. 
Isid.  1.  ii.  IsiDORE.  I  marvel  at  the  folly  of  those  who  ask  how  Christ 
Ep- 212.  rose  again  before  the  three  days.  If  indeed  He  rose  later  than 
He  had  foretold,  it  were  a  mark  of  weakness,  but  if  sooner, 
a  token  of  the  highest  power.  For  when  we  see  a  man  who 
has  promised  his  creditor  that  he  will  pay  him  his  debt  after 
three  days,  fuliilHng  his  promise  on  that  very  day,  we  are  so 
far  from  looking  upon  him  as  deceitful,  that  we  admire  his 
veracity.  I  must  add,  however,  that  He  said  not  that  He 
should  rise  again  after  three  days,  but  on  the  third  day. 
You  have  then  the  preparation,  the  Sabbath  until  sunset, 
and  the  fact  that  He  rose  after  the  Sabbath  was  over. 

Cyril.  The  disciples  did  not  as  yet  know  exactly  what  the 
Luke  2*,  Prophets  had  foretold,  but  after  He  rose  again,  He  opened 
their  understanding  that  they  should  understand  the  Scrip- 
tures.  Bede.  For  because  they  desired  His  life  above  all 
things,  they  could  not  hear  of  His  death,  and  as  they  knew 
Him  to  be  not  only  a  spotless  man,  but  also  very  God,  they 
thought  He  could  in  no  wise  die.  And  whenever  in  the 
parables,  which  they  frequently  heard  Him  utter,  He  said 
any  thing  concerning  His  Passion,  they  beUeved  it  to  be 
spoken  allegorically,  and  referred  to  something  else.  Hence 
it  follows,  And  this  saying  was  hid  from  them,  neither  knew 
they  the  things  which  were  spoken.  But  the  Jews,  who  con- 
spired  against  His  life,  knew  that  He  spoke  concerning  His 
Passion,  when  He  said,  The  8on  of  man  must  be  lifted  up ; 
therefore  said  they,  We  have  heard  in  our  laiv  that  Christ 
abideth  for  ever,  and  hoiv  sayest  Thou  the  So7i  of  man  must 
be  lifted  up  ? 


VER.  35 — 43.  ST.  LUKE.  619 

35.  And  it  came  to  pass,  tliat  as  He  was  come  nigli 
unto  Jericho,  a  certain  blind  man  sat  by  the  way  side 
begging : 

36.  And  hearing  the  multitude  pass  by,  he  asked 
what  it  meant. 

37.  And  they  told  him,  that  Jesus  of  Nazareth 
passeth  by. 

38.  And  he  cried,  saying,  Jesus,  Thou  Son  of  Da- 
vid,  have  mercy  on  me. 

39.  And  they  which  went  before  rebuked  him,  that 
he  should  hold  his  peace :  but  he  cried  so  much  the 
more,  Thou  Son  of  David,  have  mercy  on  me. 

40.  And  Jesus  stood,  and  commanded  him  to  be 
brought  unto  Him :  and  when  he  was  come  near,  He 
asked  him, 

41.  Saying,  What  wilt  thou  that  I  shall  do  unto 
thee?  And  he  said,  Lord,  that  I  may  receive  my 
sight. 

42.  And  Jesus  said  unto  him,  Receive  thy  sight. 
thy  faith  hath  saved  thee. 

43.  And  immediately  he  received  his  sight,  and 
followed  Him,  glorifying  God :  and  all  the  people, 
when  they  saw  it,  gave  praise  unto  God. 

Greg.  Because  the  disciples  being  yet  carnal  were  unable  Grcg. 
to  receive  the  words  of  mystery,  they  are  brought  to  a  mi-  .^°'"  ^- 
racle.  Before  their  eyes  a  bhnd  man  receives  his  sight,  that 
by  a  divine  work  their  faith  might  be  strengthened.  Theo- 
PHYL.  And  to  shew  that  our  Lord  did  not  even  walk  without 
doing  good,  He  performed  a  miracle  on  the  way,  giving  His 
disciples  this  example,  that  we  should  be  profitable  in  all 
things,  and  that  nothing  in  us  should  be  in  vain.  Auo.  We 
might  understand  the  expression  of  being  nigh  to  Jericho,  as 
if  they  had  ah'eady  gone  out  of  it,  but  were  still  near.  It 
might,  though  less  common  in  this  sense,  be  so  taken  here, 
since  Matthew  relates,  that  as  they  were  going  out  of  Jericho, 
two  men  received  their  sight  who  sat  by  the  way  side.    There 


620  GOSPEL   ACCORDING   TO  CHAl».  XVIII. 

need  be  no  questiou  about  tlie  nuniber,  if  we  suppose  that 
one  of  thc  Evatigelists  remeruberiug  only  one  was  sileut  about 
the  othcr.     Mark  also  mentious  only  one,  and  he  too  says 
that  he  receivcd  his  sight  as  they  were  goiug  out  of  Jericho ; 
he  has  given  also  the  narae  of  the  man  and  of  his  father,  to 
let  us  uuderstaud  that  this  one  vvas  well  known,  but  the  other 
not  so,  so  that  it  might  come  to  pass  that  the  one  who  was 
known  would  be  naturally  the  only  one  mentioned.      But 
seeiug  that  what  follows  in  St.  Luke's  Gospel  most  plainly 
proves  the  truth  of  his  account,  that  while  they  were  yet 
coming  to  Jericho,  the  miracle  took  place,  we  cannot  but 
suppose  that  there  were  two  such  miracles,  the  first  upon 
one  blind  man  when  our  Lord  was  coming  to  that  city,  the 
second  oii  two,  when  He  was   departing  out  of  it;    Luke 
relatiug  the  oue,  Matthew  the  other. 
Hom.  de        Pseudo-Chrys.    Thcre   was    a    great   multitude   gathered 
Zacchffio    ^■ound  Christ,  and  the   blind  mau  indeed  kuew  Him  not, 
but  felt  a  drawing  towards  Him,  and  grasped  with  his  heart 
what  his  sight  embraced  not.     As  it  follows,  A7id  ivhen  he 
heard  the  multitude  passing  by,  he  asked  what  it  was.     And 
those  that  saw  spoke  indeed  according  to  their  own  opinion. 
And  they  told  him  that  Jesus  of  Nazareth  passeth  by.     But 
the  blind  man  cried  out.    He  is  told  one  thing,  he  proclaims 
another ;  for  it  follows,  And  he  cried  out,  saying,  Jesus,  Thou 
Son  of  David,  have  mercy  on  me.     Who  taught  thee  this, 
O  man?     Hast  thou,  that  art  deprived  of  sight,  read  books? 
Ps.  14G,  8.  Whence  then  knowest  thou  the  Light  of  the  world  ?     Verily 
the  Lord  giveth  sight  to  the  blind. 

Cyril.  Having  been  brought  up  a  Jew,  he  was  not 
ignorant  that  of  the  seed  of  David  should  God  be  boru 
according  to  the  flesh,  and  therefore  he  addresses  Him  as 
God,  saying,  Have  mercy  upon  me.  Would  that  those 
might  imitate  him  who  divide  Christ  into  two.  For  he  speaks 
of  Christ  as  God,  yet  calls  Him  Son  of  David.  But  they 
marvel  at  the  justice  of  his  confessiou,  and  some  even  wished 
to  prevent  him  frora  confessing  his  faith.  But  by  checks  of 
this  kind  his  ardour  was  not  damped.  For  faith  is  able  to 
resist  all,  and  to  triumph  over  all.  It  is  a  good  thing  to  lay 
aside  shame  iu  behalf  of  divine  worship.  For  if  for  money's 
sake  some  are  bold,  is  it  not  fitting  when  the  soul  is  at  stake. 


VER.  35 43.  ST.  LLKE.  621 

to  put  on  a  rigliteoiis  boldness  ?    As  it  followSj  But  he  cried 

out  the  more,  Son  of  David,  S^c.     The  voice  of  one  invoking 

in  faith  stops  Christ,  for  He  looks  back  upon  them  ^vho  call 

upon  Him  in  faith.     And  accordingly  He  calls  the  blind  man 

to  Hira,  and  bids  him  draw  nigh,  that  he  in  truth,  who  had 

first  laid  hold  on  Him  in  faith,  might  approach  Him  also  in 

the  body.     The  Lord  asks  this  bhnd  man  as  he  drew  near, 

What  ivilt  thou  that  I  shall  do  ?     He  asks  the  questiou  pur- 

posely,  not  as  ignorant,  but  that  those  who  stood  by  might 

know  that  he  sought  not  money,  but  divine  power  from  God. 

And  thus  it  follows^  But  he  said,  Lord,  that  I  may  receive 

my  sight. 

Pseudo-Chrys.  Or  because  the  Jews  perverting  the  truth  chrys. 

might  say,  as  in  the  case  of  him  who  was  born  bhnd,  This  is  V',^"?>'  « 
^'  •'  ,  '  Johu  9, 9. 

not  he,  but  one  like  unto  him,  He  wished  the  bhnd  first  to 
raake  manifest  the  infirmity  of  his  nature,  that  then  he 
might  fully  acknowledge  the  greatness  of  the  grace  bestowed 
upon  him.  And  as  soon  as  the  bhnd  man  explained  the 
nature  of  his  request,  with  words  of  the  highest  authority  He 
comraanded  him  to  see.  As  it  follows,  AndJesus  said  to  him, 
Receive  thy  sight.  This  served  only  still  more  to  increase  the 
guilt  of  unbehef  in  the  Jews.  For  what  prophet  ever  spoke 
in  this  way  ?  Observe  moreover  what  the  physician  claims 
frora  him  whcra  He  has  restored  to  health.  Thy  faith  hath 
saved  thee.  For  faith  then  mercies  are  sold.  Where  faith  is 
•wilhng  to  accept,  there  grace  abounds.  And  as  from  the 
same  fountain  sorae  in  small  vessels  draw  httle  water,  while 
others  in  large  draw  much,  the  fountain  knowing  no  dif- 
ference  in  measure  ;  and  as  according  to  the  windows  which 
are  opened,  the  sun  sheds  more  or  less  of  its  brightness 
within ;  so  according  to  the  measure  of  a  man's  motives 
does  he  draw  down  supplies  of  grace.  The  voice  of  Christ 
is  changed  into  the  light  of  the  afEicted.  For  He  was  the 
Word  of  true  hght.  And  thus  it  follows,  And  immediately 
He  said.  But  the  blind  man  as  before  his  restoration  he 
shewed  an  earnest  faith,  so  afterwards  did  he  give  plain 
tokens  of  his  gratitude ;  And  he  folloived  Him,  glorifying  God. 
Cyril.  From  which  it  is  clear,  that  he  was  released  from 
a  double  bhnduess,  both  bodily  and  intellectuaL  For  he 
would  not  have  glorified  Him  as  God,  had  he  not  truly  seen 


G22  GOSPEL   ACCORDING    10  CHAP.  XVIII, 

Ilim  as  He  is.  But  lie  also  gave  occasioii  to  others  to  glorify 
God  ;  as  it  follows,  And  all  the  people,  when  they  saw  it,  gave 
praise  unto  God.  Bede.  Not  only  for  tlie  gift  of  light  ob- 
tained,  but  for  the  merit  of  the  faith  which  obtained  it. 
Clirys.       Pseudo-Chrys.  We  may  here  well  innuire,  why  Christ  for- 

ubi  sup.      V-J11111  i.  '         j 

bids  the  healed  demoniac  who  wished  to  follow  Him,  but 
permits  the  blind  man  who  had  received  his  sight.  There 
seems  to  be  a  good  reason  for  both  the  one  case  and  the 
other.  He  sends  away  the  former  as  a  kiud  of  herald,  to 
proclaim  aloud  by  the  evidence  of  his  ovvn  state  his  bene- 
factor,  for  it  was  indeed  a  notable  miracle  to  see  a  ravins 
madman  brought  to  a  sound  mind.  But  the  blind  man  He 
allows  to  follow  Hira,  since  He  was  going  up  to  Jerusalem 
about  to  accomplish  the  high  mystery  of  the  Cross,  that  men 
having  a  recent  report  of  a  miracle  might  not  suppose  that 
He  suffered  so  much  frora  helplessness  as  from  compassion. 

Ambrose.  In  the  blind  man  we  have  a  type  of  the  Gentile 
people,  who  have  received  by  the  Sacrament  of  our  Lord  the 
brightness  of  the  light  which  they  had  lost.  And  it  matters 
not  whether  the  cure  is  conveyed  in  the  case  of  one  or  two 
blind  men,  inasmuch  as  deriving  their  origin  from  Ham  and 
Japhet,  the  sons  of  Noah,  in  the  two  bhnd  men  they  put 
Greg.        forward  two  authors  of  their  race.     Greg.  Or,  blindness  is 

Hom.  2.  1     1      /•     1       1 

in  Ev.  a  symbol  ot  the  human  race,  which  in  our  first  parent  know- 
ing  not  the  brightness  of  heavenly  light,  now  suffers  the 
darkness  of  his  condemnation.  Jericho  is  interpreted  '  the 
moon,'  whose  monthly  wanings  represent  the  feebleness  of 
bur  mortality.  While  then  our  Creator  is  drawing  nigh  to 
Jericho,  the  blind  is  restored  to  sight,  because  when  God 
took  upon  Him  the  weakness  of  our  flesh,  the  human  race 
received  back  the  light  which  it  had  lost.  He  then  who  is 
ignorant  of  this  brightness  of  the  everlasting  light,  is  blind. 
But  if  he  does  no  more  than  believe  in  the  Hedeemer  who 

John  13,6'.  said,  lam  the  way,  the  truth,  and  the  life ;  he  sits  by  the  way 
side.  If  he  both  beheves  and  prays  that  he  may  receive  the 
everlasting  light,  he  sits  by  the  way  side  and  begs.  Those 
that  went  before  Jesus,  as  He  was  coming,  represent  the 
multitude  of  carual  desires,  and  the  busy  crowd  of  vices 
which  before  that  Jesus  comes  to  our  heart,  scatter  our 
thoughts,   and    disturb    us   even    in   our  prayers.     But   the 


VER.  35 43.  ST.  LUKE.  623 

blind  man  cried  out  the  more ;  for  the  more  violently  we  are 
assailed  by  our  restless  thoughts,  the  more  fervently  ought  we 
to  give  ourselves  to  prayer.  As  long  as  we  still  suflPer  our 
manifold  fancies  to  trouble  us  in  our  prayers,  we  feel  in  some 
raeasure  Jesus  passing  by.  But  when  we  are  very  stedfast 
in  prayer,  God  is  fixed  in  our  heart,  and  the  lost  light  is  re- 
stored.  Or  to  pass  by  is  of  raan,  to  stand  is  of  God.  The 
Lord  then  passing  by  heard  the  blind  man  crying,  standing 
still  restored  him  to  sight,  for  by  His  humanity  in  corapas- 
sion  to  our  blindness  He  has  pity  upon  our  cries,  by  the 
power  of  His  divinity  He  pours  upon  us  the  light  of  His 
grace. 

Now  for  this  reason  He  asks  what  the  blind  man  wished, 
that  He  might  stir  up  his  heart  to  prayer,  for  He  wishes  that 
to  be  sought  in  prayer,  which  He  knows  beforehand  both 
that  we  seek  and  He  grauts.  Ambrose.  Or,  He  asked  the 
blind  man  to  the  end  that  we  might  believe,  that  without 
confession  no  raan  can  be  saved.  Greg.  The  blind  man  Greg. 
seeks  from  the  Lord  not  gold,  but  light.  Let  us  then  seek 
not  for  false  riches,  but  for  that  light  which  together  with  the 
Angels  alone  we  may  see,  the  way  whereunto  is  faith.  Well 
then  was  it  said  to  the  blind,  Receive  tky  sight ;  tliy  faith  hath 
saved  thee.  He  who  sees,  also  follows,  because  the  good 
which  he  understands  he  practises. 

AuG.  If  weinterpret  Jericho  to  mean  the  moon,  and  there-  Aug.de 
fore  death,   our  Lord   when    approaching    His   death   com-  ^^  { -j 
raanded  the  light  of  the  Gospel  to  be  preached  to  the  Jews  q"-  48. 
only,  who  are  signified  by  that  one  blind  man  whom  Luke 
speaks  of,  but  rising  again  from  the  dead  and  ascendiug  to 
heaven,  to  both  Jews  and  Gentiles ;  aud  these  two  nations 
seem  to  be  denoted  by  the  two  blind  men  whom  Matthew 
mentions. 


CHAP.  XIX. 

1 .  And  Jesus  entered  and  passed  through  Jericho. 

2.  And,  behold,  there  was  a  man  named  Zacchseus, 
which  was  the  chief  among  the  PubHcans,  and  he 
^vas  rich. 

3.  And  he  sought  to  see  Jesus  wdio  He  w^as  ;  and 
could  not  for  the  press,  because  he  was  Uttle  of 
stature. 

4.  And  he  ran  before,  and  chmbed  up  into  a  syco- 
more  tree  to  see  Him  :  for  He  was  to  pass  that  way. 

5.  And  when  Jesus  came  to  the  place,  He  looked 
up,  and  saw  him,  and  said  unto  him,  Zacchseus,  make 
haste,  and  come  down ;  for  to  day  I  must  abide  at 
thy  house. 

6.  And  he  made  haste,  and  came  down,  and  re- 
ceived  Him  joyfully. 

7.  And  when  they  saw  it,  they  all  murmured,  say- 
ing,  That  He  was  gone  to  be  guest  with  a  man  that 
is  a  sinner. 

8.  And  Zacchseus  stood,  and  said  unto  the  Lord  ; 
Behold,  Lord,  the  half  of  my  goods  I  give  to  the  poor  ; 
and  if  I  have  taken  any  thing  from  any  man  by  false 
accusation,  I  restore  him  fourfold. 

9.  And  Jesus  said  unto  him,  This  day  is  salvation 
come  to  this  house,  forsomuch  as  he  also  is  a  son  of 
Abraham. 

10.  For  the  Son  of  man  is  come  to  seek  and  to 
save  that  which  was  lost. 


VER.   1  — 10.  GOSPEL    ACCORCING    TO    ST.  LUKE.  625 

Ambrose.  Zacchaeus  in  the  sycamore,  the  blind  man  by  the 
way  side :  upon  the  one  our  Lord  waits  to  shew  mercy,  upon 
the  other  He  confers  the  great  glory  of  abiding  in  his  house. 
The  chief  among;  the  Pubhcans  is  here  fitly  introduced.  For 
who  will  hereafter  despair  of  himself,  now  that  he  attains  to 
grace  who  gaiued  his  living  by  fraud.  And  he  too  more- 
over  a  rich  man,  that  we  may  know  that  not  all  rich  men 
are  covetous.  Cyril.  But  Zacchseus  raade  no  delay  in 
what  he  did,  and  so  was  accounted  worthy  of  the  favour 
of  God,  which  gives  sight  to  the  blind,  and  calls  them  who 
are  afar  off. 

TiT.  BosT.  The  seed  of  salvation  had  begun  to  spring  up 
in  him,  for  he  desired  to  see  Jesus,  having  never  seen  Him. 
For  if  he  had  seen  Him,  he  would  long  since  have  given  up 
the  Publican's  wicked  life.  No  one  that  sees  Jesus  can 
remain  any  longer  in  wickedness.  But  there  were  two  ob- 
stacles  to  his  seeing  Him.  The  multitude  not  so  much  of 
men  as  of  his  sins  prevented  him,  for  he  was  little  of  stature. 
Ambrose.  What  means  the  Evangelist  by  describing  his 
stature,  and  that  of  none  other?  It  is  perhaps  because  he 
was  young  in  wickedness,  or  as  yet  weak  in  the  faith.  For 
he  was  not  yet  prostrate  in  sin  who  could  climb  up.  He  had 
not  yet  seen  Clirist.  Tit.  Bost.  But  he  discovered  a  good 
device;  running  before  he  climbed  up  into  a  sycamore,  and 
saw  Him  whom  he  had  long  wished  for,  i.e.  Jesus,  passing  by. 
Now  Zacchseus  desired  no  more  than  to  see,  but  He  who 
is  able  to  do  more  than  we  ask  for,  granted  to  him  far  above 
what  he  expected;  as  it  follows,  And  when  Jesus  came  to  the 
place,  He  looked  up,  and  saw  him.  He  saw  the  soul  of  the 
raan  striving  earnestly  to  live  a  holy  life,  and  converts  him 
to  godliness.  Ambrose.  Uninvited  He  invites  Hiraself  to 
his  house;  as  it  follows,  Zacchceus,  make  haste,  and  come 
down,  ^c.  for  He  knew  how  richly  He  would  reward  his 
hospitahty.  And  though  He  had  not  yet  heard  the  word  of 
invitation,  He  had  already  seen  the  will. 

Bede.  See  here,  the  carael  disencurabered  of  his  hunch 
passes  through  the  eye  of  a  needle,  that  is,  the  rich  raan  and 
the  publican  abandoning  his  love  of  riches,  and  loathing  his 
dishonest  gains,  receives  the  blessing  of  his  Lord's  cora- 
pany.    It  follows,  And  he  made  haste,  and  came  down,  and  re- 

voL.  iir.  2  s 


G2C)  GOSPEL    ACCORDING    TO  CHAP.    XIX. 

ceivcd  Iliinjoyfully.  Ambrose.  Let  the  ricli  learn  tliat  guilt 
attaches  not  to  the  goocls  themselves,  but  to  those  who  know 
not  how  to  use  them.  For  riches,  as  they  are  hindrances  to 
virtue  in  the  unworthy,  so  are  they  means  of  advancing  it 
in  the  good. 
Hom.  (le        Pseudo-Chrys.  Obscrve  the  gracious  kindness  of  the  Sa- 

CSBC-  Ct 

Zacc.  viour.  The  innocent  associates  with  the  guilty,  the  fountaiu 
of  justice  with  covetousness,  which  is  the  source  of  injustice. 
Having  entered  the  publican's  house,  He  suffers  no  stain 
from  the  raists  of  avarice,  but  disperses  them  by  the  bright 
beam  of  His  righteousness.  But  those  who  deal  with  biting 
words  and  reproaches,  try  to  cast  a  slur  upon  the  things 
which  were  done  by  Him ;  for  it  follows,  And  when  ihey  saio 
it,  they  all  murmured,  saying,  That  He  ivas  gone  to  be  guest 
with  a  man  that  is  a  sinner.  But  He,  though  accused  of 
being  a  wine-bibber  and  a  friend  of  publicans,  regarded  it 
not,  so  long  as  He  could  accomplish  His  end.  As  a  physician 
sometimes  cannot  save  his  patients  from  their  diseases  with- 
out  the  defileraent  of  blood.  And  so  it  happened  here,  for 
the  publican  was  converted,  and  lived  a  better  hfe.  Zac- 
chceus  stood,  and  said  unto  the  Lord,  Behold,  Lord,  the  half  of 
my  goods  I  give  to  the  poor ;  and  if  I  have  defrauded  any 
man,  I  restore  him  fourfold.  Behold  here  is  a  raarvel :  with- 
out  learning  he  obeys.  And  as  the  sun  pouring  its  rays  into 
a  house  enlightens  it  not  by  word,  but  by  work,  so  the  Sa- 
viour  by  the  rays  of  righteousness  put  to  flight  the  darkness 
of  sin ;  for  the  light  shineth  in  darkness.  Now  every  thing 
united  is  strong,  but  divided,  weak ;  therefore  Zacchseus  di- 
vides  into  two  parts  his  substance.  But  we  must  be  careful 
to  observe,  that  his  wealth  was  not  made  up  frora  unjust 
gains,  but  frora  his  patriraony,  else  how  could  he  restore 
fourfold  what  he  had  unjustly  extorted.  He  knew  that  the 
law  ordered  what  was  wrongly  taken  away  to  be  restored 
fourfold,  that  if  the  law  deterred  not,  a  man's  losses  might 
soften  him.  Zacchseus  waits  not  for  the  judgraent  of  the  law, 
but  raakes  himself  his  own  judge. 

Theophyl.  If  we  exaraine  raore  closely,  we  shall  see  that 
nothing  was  left  of  his  own  property.  For  having  given 
half  of  his  goods  to  the  poor,  out  of  the  reraainder  he  re- 
stored  fourfokl  to  those  whora  he  had  injured.     He  not  only 


VER.  1 10.  ST.  LUKE.  627 

promised  this,  but  did  it.  For  lie  says  not,  "  I  will  give  the 
half,  and  I  will  restore  fourfold,  but,  /  give,  and  I  restore. 
To  such  Christ  announces  salvation;  Jesus  saith  unto  him, 
This  day  is  salvation  come  to  this  house,  signifying  that 
Zacchaeus  had  attained  to  salvation,  meaning  by  the  house 
the  inhabitant  thereof.  And  it  follows,  forasmuch  as  he  also 
is  a  son  of  Ahraham.  For  He  would  not  have  given  the 
iiarae  of  a  son  of  Abraham  to  a  lifeless  building.  Bede. 
Zacchseus  is  called  the  son  of  Abraham,  not  because  he  was 
born  of  Abraham's  seed,  but  because  he  imitates  his  faith, 
that  as  Abraham  left  his  country  and  his  father's  house,  so 
he  abandoned  all  his  goods  in  giving  them  to  the  poor. 
And  He  well  says,  "  He  also/'  to  declare  that  not  only  those 
who  had  lived  justly,  but  those  who  are  raised  up  from  a  life 
of  injustice,  belong  to  the  sons  of  promise.  Theophyl.  He 
said  not  that  he  "  was"  a  son  of  Abraham,  but  that  he  now  is. 
For  before  when  he  was  the  chief  among  the  publicaus,  and 
bore  no  likeness  to  the  righteous  Abraham,  he  was  not  his 
son.  But  because  some  murmured  that  He  tarried  with 
a  man  who  was  a  sinner,  He  adds  in  order  to  restrain  them, 
For  the  Son  of  man  came  to  seek  and  to  save  that  which  ivas 
lost.  Pseudo-Chrys.  Why  do  ye  accuse  Me  if  I  bring  sinners  ubi  sup. 
to  righteousness  ?  So  far  am  I  from  hating  them,  that  for 
their  sakes  I  came.  For  I  came  to  heal,  not  to  judge,  there- 
fore  am  I  the  constant  guest  of  those  that  are  sick,  and  I 
suffer  their  noisomeness  that  I  may  supply  remedies.  But 
some  one  may  ask,  how  does  Paul  bid  us,  Ifwe  have  a  brother  l  Cor.  5, 
that  is  a  fornicator  or  covetous  man,  with  such  not  even 
to  take  food ;  whereas  Christ  was  the  guest  of  publicans? 
They  were  not  as  yet  so  far  advanced  as  to  be  brethren, 
and  besides  St.  Paul  bids  us  avoid  our  brethren  only  when 
they  persist  in  evil,  but  these  were  converted.  Bede.  Mys- 
tically,  Zacchseus,  which  is  by  interpretation  "justified," 
signifies  the  Gentile  believers;  who  were  depressed  and 
brought  very  low  by  their  worldly  occupations,  but  sanctified 
by  God.  And  he  was  desirous  to  see  our  Saviour  entering 
Jericho,  inasmuch  as  he  sought  to  share  in  that  faith  which 
Christ  brought  into  the  world.  Cyril.  The  crowd  is  the 
tumultuous  state  of  an  ignorant  multitude,  which  canuot  see 
the  lofty  top  of  wisdom.     Zaccheeus  therefore,  while  he  was 

2s2 


628  GOSPEL    ACCORDING    TO  CHAP.  XIX. 

in  tlic  crowd,  saw  not  Christ,  but  liaving  advanced  beyond 
the  vulgar  ignorance,  was  thought  worthy  to  entertain  Him, 
whom  lie  desired  to  look  upon.     Bede.  Or  the  crowd,  that 
is,  the  geueral  habit  of  vice,  which  rebuked  the  blind  man 
crying  out,  lest  he  should  seek  the  light,  also  impedes  Zac- 
chseus  looking  up  that  he  might  not  see  Jesus ;  that  as  by 
crying  out  the  more  the  blind  man  overcamc  the  crowd,  so 
the  man  weak  in  the  faith  by  forsaking  earthly  things,  and 
cbmbing  the  tree  of  the  Cross,  surmounts  the  opposing  mul- 
titude.  The  sycamore,  which  is  a  tree  resembling  the  mulberry 
in  foliage,  but  exceeding  it  in  height,  whence  by  the  Latins 
it  is  called  "  lofty,"  is  called  the  "  foolish  fig-tree;"  and  so  the 
Cross  of  our  Lord  sustains  believers,  as  the  fig-tree  figs,  and 
is  mocked  by  unbelievers  as  foolishness.    This  tree  Zacchajus, 
who  was  little  in  stature,  climbed  up,  that  he  might  be  raised 
together  with  Christ;    for  every   one  who   is    humble,  and 
Gal.  6, 14.  conscious  of  his  own  weakness,  cries  out,   God  forbid  that 
I  should  glory,  save  in  the  cross  of  our  Lord  Jesus  Christ^ 
Ambrose.  He  has  well   added,  that  our  Lord  was  to  pass 
that  way,  either  where  the  sycamore  tree  was,  or  where  he 
was  who  was  about  to  believe,  that  so  He  raight  preserve  the 
mystery,  and  sow  the  seeds  of  grace.     For  He  had  so  come 
as  that  through  the  Jews  He  came  to  the  Gentiles.     He  sees 
then  Zacchseus  above,  for  already  the  excellence  of  his  faith 
shone  forth  amidst  the  fruits  of  good  works,  and  the  loftiness 
of  the  fruitful  tree;  but  Zacchseus  stands  out  above  the  tree,  as 
one  who  is  above  the  law.    Bede.  The  Lord  as  He  journe^^ed 
came  to  the  place  where  Zacchaeus  had  climbed  the  sycamore, 
for  having  sent  His  preachers  throughout  the  world  in  whom 
He    Himself  spoke    and    went,    He    comes    to   the  Gentile 
people,  who  were  already  raised  up  on  high  through  faith  in 
His  Passion,  and  whom  Mhen  He  looked  up  He  saw,  for  He 
chose  them  through  grace.     Now  our  Lord  once  abode  in 
the  house  of  the  chief  of  the  Pharisees,  but  when  He  did 
works  such  as  none  but  God  could  do,  they  railed  at  Him. 
Matt.  23,   AYherefore   hating  their  deeds  He    departed,   saying,    Yoiir 
house   shall   be  left  unto  you  desolate  ;    but  now  He    must 
needs  stay  at  the  house  of  the  weak  Zaccbseus,  that  is,  by  the 
grace  of  the  new  law  brightly  shining,  He  must  take  rest  in 
the  hearts  of  tlie  lowly  nations.    But  that  Zaccliaeus  is  bid  to 


VER.   1  — 10.  ST.   LUKE.  629 

corae  down  from  the  sycaraore  tree,  and  prepare  an  abode  for 
Clirist,  tliis  is  what  the  Apostle  says,   Yea,  though  %oe  have  2  Cor  5, 
Jcnotvn  Christ  after  the  flesh,  yet  now  henceforth  knoiv  we     ' 
Him  no  more.     And  again  elsewhere,   For  though  He  was  2Cot.\3, 
crucified  through  weakness,   yet   He  liveth  by  the  poiver  of^' 
God.     It  is  plain  that  the  Jews  always  hated  the  salvation 
of  the    Gentiles ;    but  salvation,   which  forraerly  filled  the 
liouses  of  the  Jews,  has  this  day  shone  upon  the  Gentiles, 
forasmuch  as  this  people  also  by  believing  on  God  is  a  son 
of  Abrahara. 

Theophyl.  It  is  easy  to  turn  this  to  a  moral  use.  For 
whoever  surpasses  many  in  wickedness  is  small  in  spiritual 
growth,  and  cannot  see  Jesus  for  the  crowd.  For  disturbed 
by  passion  and  worldly  things,  he  beholds  not  Jesus  walking, 
that  is,  working  in  us,  not  recognising  His  operation.  But 
he  climbs  np  to  the  top  of  a  sycamore  tree,  in  that  he  rises 
above  the  sweetness  of  pleasure,  which  is  signified  by  a  fig, 
and  subduing  it,  and  so  becoming  more  exalted,  he  sees  and 
is  seen  by  Christ.  Greg.  Or  because  the  sycamore  is  from  Greg. 
its  name  called  the  foolish  fig,  the  little  Zacchaus  gets  up  J^^g  '^^' 
into  the  sycamore  and  sees  the  Lord,  for  they  who  humbly 
choose  the  foolish  things  of  this  world  are  those  who  con- 
template  most  closely  the  wisdom  of  God.  For  what  is 
more  foolish  in  this  world  than  not  to  seek  for  what  is  lost, 
to  give  our  possessions  to  robbers,  to  return  not  injury  for 
injury?  However,  by  this  wise  foolishness,  the  wisdom  of 
God  is  seen,  not  yet  really  as  it  is,  but  by  the  light  of 
contempLation. 

Theophyl.  The  Lord  said  to  hira,  Make  haste  and  come 
down,  that  is,  "  Thou  hast  ascended  by  penitence  to  a  place 
too  high  for  thee,  come  down  by  huraility,  lest  thy  exaltation 
cause  thee  to  slip.  I  must  abide  in  the  house  of  a  hurable 
man."  We  have  two  kinds  of  goods  in  us,  bodily,  and 
spiritual;  the  just  man  gives  up  all  his  bodily  goods  to  the 
poor,  but  he  forsakes  not  his  spiritual  goods,  but  if  he  has 
extorted  any  thing  from  any  one,  he  restores  to  him  fourfold ; 
signifying  thereby  that  if  a  man  by  repentance  walks  in  the 
opposite  path  to  his  former  perverseness,  he  by  the  raanifold 
practice  of  virtue  heals  all  his  old  oflPences,  and  so  merits 


630  COSPEL   ACCORDING    TO  CHA.P.  \  X. 

salvation,  and  is  called  tlie  son  of  Abraham,  bccause  he 
went  out  from  his  own  kindrcd,  tliat  is,  frora  his  ancient 
wickedncss. 

11.  And  as  they  hcard  these  things,  He  added  and 
spake  a  parable,  because  He  was  nigh  to  Jerusalem, 
and  because  they  thought  that  the  kingdom  of  God 
should  immediately  appear. 

12.  He  said  therefore,  A  certain  nobleman  went 
into  a  far  country  to  receive  for  himself  a  kingdom, 
and  to  return. 

13.  And  he  called  his  ten  servants,  and  delivered 
them  ten  pounds,  and  said  unto  them,  Occupy  till 
I  come. 

14.  But  his  citizens  hated  him,  and  sent  a  message 
after  him,  saying,  We  will  not  have  this  man  to  reign 
over  us. 

15.  And  it  came  to  pass,  that  when  he  was  re- 
turned,  having  received  the  kingdom,  then  he  com- 
manded  these  servants  to  be  called  unto  him,  to 
whom  he  had  given  the  money,  that  he  might  know 
how  much  every  man  had  gained  by  trading. 

16.  Then  came  the  first,  saying,  Lord,  thy  pound 
hath  gained  ten  pounds. 

17.  And  he  said  unto  him,  Well,  thou  good  ser- 
vant :  because  thou  hast  been  faithful  in  a  very  little, 
have  thou  authority  over  ten  cities. 

18.  And  the  second  came,  saying,  Lord,  thy  pound 
hath  gained  five  pounds. 

19.  And  he  said  likewise  to  him,  Be  thou  also  over 
five  cities. 

20.  And  another  came,  saying,  Lord,  behold, 
here  is  thy  pound,  which  I  have  kept  laid  up  in 
a  napkin : 

21.  For  I  feared  thee,  because  thou  art  an  austere 


VER.  11—27.  ST.  LUKE.  631 

man :    thou  takest  up  that  thou  layedst   not  down, 
and  reapest  that  thou  didst  not  sow. 

22.  And  he  saith  unto  him,  Out  of  thine  own 
mouth  will  I  judge  thee,  thou  wicked  servant.  Thou 
knewest  that  I  was  an  austere  raan,  taking  up 
that  I  laid  not  down,  and  reaping  that  I  did  not 
sow  : 

23.  Wherefore  then  gavest  not  thou  my  money 
into  the  bank,  that  at  my  coming  I  might  have 
required  mine  own  with  usury  ? 

24.  And  he  said  unto  them  that  stood  by,  Take 
from  him  the  pound,  and  give  it  to  him  that  hath 
ten  pounds. 

♦   25.   (And  they  said  unto  him,  Lord,  he  hath  ten 
pounds.) 

26.  For  I  say  unto  you,  That  unto  every  one 
which  hath  shall  be  given ;  and  from  him  that  hath 
not  even  that  he  hath  shall  be  taken  away  from 
him. 

27.  But  those  mine  enemies,  which  would  not 
that  I  should  reign  over  thera,  bring  hither,  and  slay 
them  before  me. 

EusEBius.  There  were  some  who  thought  that  our  Saviour's 
kingdom  would  commence  at  His  first  coming,  and  they  were 
expecting  it  shortly  to  appear  when  He  was  preparing  to  go 
up  to  Jerusalem ;  so  astonished  were  they  by  the  divine 
miracles  which  He  did.  He  therefore  informs  them,  that  He 
should  not  receive  the  kingdom  from  His  Father  until  He 
had  left  mankind  to  go  to  His  Father.  Theophyl.  The 
Lord  points  out  the  vanity  of  their  imaginations,  for  the 
senses  cannot  embrace  the  kingdom  of  God ;  He  also  plainly 
shews  to  them,  that  as  God  He  knew  their  thoughts,  putting 
to  them  the  foliowing  parable,  A  certain  nobleman,  ^c. 

Cyril.  This  parable  is  intended  to  set  before  us  the 
mysteries  of  Christ  from  the  first  to  the  last.  For  God  was 
made  man,  who  was  the  Word  frora  the  beginning;    and 


032  GOSPEL    ACCOKDING    TO  CIIAP.  X:X. 

tliougli  IIc  bccame  a  servant,  yet  was  He  noble  because  of 

Basil.  in     Ilis  unspcakablc  birth  from  tbe  Fatbcr.     Basil.  Noble,  not 

ir^'l3^      ^^^y  ^^  i^espcct  of  His  Godhcad,  but  of  His  manhood,  beiug 

sprung  from  the  seed  of  David  accordiug  to  the  flcsh.     He 

went  into  a  far  country,  separated  not  so  much  by  distance 

of  place  as  by  actual  condition.     For  God  Ilimself  is  nigh 

to  every  one  of  us,  Avhen  our  good  works  bind  us  to  Him. 

And  He  is  afar  ofi",  as  often  as  by  cleaving  to  destruction,  we 

remove  ourselves  away  from  Him.     To  this  earthly  country 

then    He   came   at    a   distance   from   God,   that   He  might 

receive  the  kingdom  of  the  Gcntiles,  according  to  the  Psahn, 

Ps.  2,  8.     ^sk  of  Me,   and  I  ivill  give  thee  the  heathen  for  thine  in- 

Aug  de     heritance.     Aug.  Or  the  far  country  is  the  Gentile  Church, 

Qu.  Ev.     extending  to  the  uttermost  parts  of  the  earth.    For  He  went 

hb.  n.  *  ^     .  . 

qu.  40.  that  the  fulness  of  the  Gentiles  might  come  in ;  He  will 
return  that  all  Israel  may  be  saved. 

EusEB.  Or  by  His  setting  out  into  a  far  country,  He 
denotes  His  own  ascension  from  earth  to  heaven.  But  when 
He  adds,  To  receive  for  himself  a  kingdom,  and  to  return ; 
He  points  out  His  second  appcarance,  when  He  shall  come 
as  a  King  and  in  great  glory.  He  first  of  all  calls  Himself 
a  man,  because  of  His  nativity  in  the  flesh,  then  noble; 
not  yet  a  King,  because  as  yet  at  His  first  appearance  He 
exercised  no  kingly  power.     It  is  also  well  said  to  obtain 

Dan.7,13.  for  Himsclf  a  kingdom,  according  to  Daniel,  Behold  one 
like  the  Son  of  man  came  with  the  clouds   of  heaven,   and 

Heb.  1,3.  a  kingdom  ivas  given  to  Him.  Cyril.  For  ascending  up  to 
heaven,  He  sits  on  the  right  hand  of  the  Majesty  on  high. 
But  being  ascended,  He  hath  dispensed  to  those  that  be- 
lieve  on  Him  difi^erent  divine  graces,  as  unto  the  servants 
were  committed  their  Lord's  goods,  that  gaining  some- 
thing  they  might  bring  hira  token  of  their  service.  As  it 
foUows,  And  he  called  his  ten  servants,  and  delivered  them  ten 
pounds.  Chrys.  Holy  Scripture  is  accustomed  to  use  the 
number  ten  as  a  sign  of  perfection,  for  if  any  one  wishes  to 
count  beyond  it,  he  has  again  to  begin  from  unity,  having  in 
ten  as  it  were  arrived  at  a  goal.  And  so  in  the  giving  of  the 
talents,  the  one  who  reaches  the  goal  of  divine  obedience 

Auof.         is  said  to  have  received  ten  pounds.     Aug.  Or  by  the  ten 

"  ^"^'       pounds  He  signifies  the  law,  because  of  the  ten  command- 


VER.    11 27.  ST.  LUKE.  633 

ments,  and  by  the  ten  servants,  tliose  to  whom  while  uuder 
the  law  grace  was  preached.  For  so  we  must  interpret 
the  ten  pounds  given  them  for  trading,  seeing  that  they  ua- 
derstood  the  law,  wheu  its  veil  was  removed^  to  belong  to  the 
Gospel.  Bede.  A  pouud  which  the  Greeks  call  jj^va  is  equal 
in  weight  to  a  hundied  drachmas,  and  every  word  of  Scripture, 
as  suggesting  to  us  the  perfectiou  of  the  heavenly  life,  shiaes 
as  it  were  with  the  greatuess  of  the  hundredth  uumber. 

EusEB.  By  those  then  who  receive  the  pouuds,  He  means 
His  disciples,  giviug  a  pound  to  each,  since  He  entrusts  to 
all  an  equal  stewardship ;  He  bade  them  put  it  out  to  use,  as 
it  followS;  Occupy  till  I  come.   Now  there  was  no  other  employ- 
ment  but  to  preach  the  doctriue  of  His  kingdom  to  those  who 
would  hear  it.     But  there  is  oue  and  the  same  doctriue  for 
all,  oue  faith,  one  baptism.     And  therefore  is  oue  pound 
given  to  each,     Cykil.   But  greatly  indeed  do  these  differ 
from  those  who  denied  the  kiugdom  of  God,  of  whom  it  is 
added,  But  his  citizens  hated  him.     And  this  it  is  for  which 
Christ  upbraided  the  Jews,  when  He  said,  But  now  have  they  John  15, 
both   seen    and  hated  Me   and  3Iy  Father.     But   they  re- 
jected  His  kingdom,  saying  to  Pilate,  We  have  no  king  but  John  19, 
Ccesar.     Euseb.  By  citizens  He  signifies  the  Jews,  who  were 
spruug  from  the  same  lineage  according  to  the  flesh,  and 
with  whom  He  joined  in  the  customs  of  the  law.      Aug.  Aug.  de 
Aud  they  sent  a  message  after  Hiiu,  because  after  His  resur-  ^^f' 
rection  also,  they  persecuted  His  Apostles,  and  refused  the  sup. 
preaching  of  the  Gospel. 

Euseb.  After  our  Saviour  had   instructed   them   in   th& 
things  belonging  to  His  first  comiug,  He  proceeds  to  set  forth 
His  second  coming  with  majesty  and  great  glory,  saying,  And 
it  came  to  pass,  that  ivhen  he  was  returned,  having  received 
the  Mngdom.     Chrys.    Holy  Scripture  notes  two  kingdoms  Chrys. 
of  God,  one  indeed  by  creation,  since  by  right  of  creation  He  ,^,^°i"J^' 
is  King  over  all  men;  the  other  by  justification,  siuce  He  reigns  Cor. 
cver  the  just,  of  their  own  will  made  subject  to  Him.     Aud 
this  is  the  kingdom  which  He  is  here  said  to  have  received. 

AuG.  He  also  returns  after  having  received  His  kingdom,  Aug.  de 
because    in  all  glory  will  He  come  Avho  appeared  lowly  to  ^^^^j' 
them  to  whom  He  said,  3Iy  kingdom  is  not  of  this  world.  «up. 
Cyril.  But  wheu  Christ  returns,  having  taken  uuto  Him-  zfi. 


631-  GOSPEL   ACCORDING    TO  CHAP.  XIX. 

self  Ilis  kingdora,  the  mioisters  of  tlie  word  will  receive  their 
deserved  praises  and  delight  in  heavenly  rewards,  because 
they  multiplied  their  talent  by  acquiring  more  talents,  as  it 
is  added,  Then  came  the  first,  saying,  Lord,  thy  pound  has 
gained  ten  pounds.  Bede.  The  first  servant  is  the  order  of 
teachers  sent  to  the  circumcision,  who  received  one  pound  to 
put  out  to  use,  inasmuch  as  it  was  ordered  to  preach  one  faith. 
But  this  one  pound  gained  ten  pounds,  because  by  its  teach- 
ing  it  united  to  itself  the  people  who  were  subject  to  the  law. 
It  follows,  And  he  said  unto  him,  Well  done,  thou  good  ser- 
vant :  hecause  thou  hast  been  faithful  in  a  very  little,  ^c. 
The  servant  is  faithful  in  a  very  little  who  does  not  adulterate 
the  word  of  God.     For  all  the  gifts  we  receive  now  are  but 

Evagrius.  small  in  comparison  of  what  we  shall  have.  Greek  Ex.  Be- 
cause  he  receives  the  reward  of  his  own  good  works,  he  is 
said  to  be  set  over  ten  cities.  And  some  conceiving  un- 
worthily  of  these  promises  imagine  that  they  themselves  are 
preferred  to  magistracies  and  chief  places  in  the  earthly  Jeru- 
salem,  which  is  built  with  precious  stones,  because  they  have 
had  their  conversation  honest  in  Christ ;  so  little  do  they 
purge  their  soul  of  all  hankering  after  power  and  authority 
among  men.  Ambrose.  But  the  ten  cities  are  the  souls  over 
whom  he  is  rightly  placed  who  has  deposited  in  the  minds  of 
men  his  Lord's  money  and  the  holy  words,  which  are  tried  as 

Ts.  121,3.  silver  is  tried  in  the  fire.  For  as  Jerusalem  is  said  to  be 
built  as  a  city,  so  are  peace-making  souls.  And  as  angels 
have  rule,  so  have  they  who  have  acquired  the  life  of  angels. 
It  follows,  And  the  second  came,  saying,  Lord,  thy  pound 
has  gained  five  pounds.  Bede.  That  servant  is  the  assem- 
bly  of  those  who  were  sent  to  preach  the  Gospel  to  the  uncir- 
cumcision,  whose  pound,  that  is,  the  faith  of  the  Gospel, 
gained  five  pounds,  because  it  converted  to  the  grace  of  Evan- 
geHcal  faith,  the  nations  before  enslaved  to  the  five  senses  of 
the  body.  And  he  said  likewise  to  him,  Be  thou  also  over 
five  cities ;  that  is,  be  exalted  to  shine  through  the  faith  and 
conversation  of  those  souls  which  thou  hast  enlightened. 

Ambrose.  Or  perhaps  diflPerently;  he  who  gained  five 
pounds  has  all  the  moral  ^drtues,  for  there  are  five  senses  of 
the.  body.  He  w^ho  gaiued  ten  has  so  much  more,  that  is  to 
say,  the  raysteries  of  the  law  as  well  as  the  moral  virtues. 


VER.  11  —  27.  ST.  LUKE.  G35 

The  ten  pounds  may  also  here  be  taken  to  mean  the  ten 
words,  that  is,  the  teaching  of  the  law ;  the  five  pounds,  the 
ordering  of  discipline,  But  the  scribe  must  be  perfect  in  all 
things.  And  rightly,  since  He  is  speaking  of  the  Jews,  are 
there  two  only  who  bring  their  pounds  multiplied,  not  indeed 
by  a  gainful  interest  of  money,  but  a  profitable  stewardship  of 
the  Gospel.  For  there  is  one  kind  of  usury  in  money  lent 
on  interest,  another  in  heavenly  teaching.  Chrys.  For  in 
earthly  wealth  it  does  not  belong  to  one  man  to  be  made  ricli 
without  another  being  made  poor,  but  in  spiritual  riches 
without  his  making  another  ricli  also.  For  in  earthly  matters 
participation  lessens,  in  spiritual  it  increases  wealth. 

AuG.  Or  else ;  That  one  of  those  who  well  emploved  their  Aug.  de 
money  gained  ten  pounds,  another  five,  signifies  that  they  '^^yC  ■■ 
acquired  them  for  the  flock  of  God,  by  whom  the  law  was  qu.  46. 
now  understood  through  grace,  either  because  of  the  ten  com- 
mandments  of  the  law,  or  because  he  through  whom  the  law 
was  given,  wrote  five  books ;  and  to  this  belong  the  ten  and 
five  cities  over  which  He  appoiuts  them  to  preside.  For  the 
manifold  meanings  or  interpretations  which  spring  up  con- 
cerning  some  individual  precept  or  book,  when  reduced  and 
brought  together  in  one,  make  as  it  were  a  city  of  living  eter- 
nal  reasons.  Hence  a  city  is  not  a  multitude  of  living  crea- 
tures,  but  of  reasonable  beings  bound  together  by  the  fellow- 
ship  of  one  law.  The  servants  then  who  bring  an  account  of 
that  which  they  had  received,  and  are  praised  for  having 
gained  more,  represent  those  giving  in  their  account  who 
have  well  employed  what  they  had  received,  to  increase  their 
Lord^s  riches  by  those  who  believe  on  Him,  while  they  who 
are  unwilling  to  do  this  are  signified  by  that  servant  who  kept 
his  pound  laid  up  in  a  napkin ;  of  whom  it  follows,  And  the 
third  came,  saying,  Lord,  behold,  here  is  thy  pound,  tvhich  I 
have  kept  laid  up  in  a  napkin,  ^c.  For  there  are  some  who 
flatter  themselves  with  this  delusion,  saying,  It  is  enough  for 
each  individual  to  answer  concerning  himself,  what  need  then 
of  others  to  preach  and  minister,  in  order  that  every  one 
should  be  compelled  also  to  give  an  account  of  himself,  see  • 
ing  that  in  the  Lord's  sight  even  they  are  without  excuse  to 
whom  the  law  was  not  given,  and  who  were  not  asleep  at  the 
time  of  the  preaching  of  the  Gospel,  for  they  might  have 


G3G  GOSPEL  ACCORDING   TO  CHAr.  XIX. 

known  tlie  Creator  througli  tlie  creature;  and  tlien  it  follows, 
For  I  feared  thee,  because  thou  art  an  austere  man,  ^c.  For 
tliis  is,  as  it  were,  to  rcap  wlien  he  did  not  sow,  that  is,  to  hold 
those  guilty  of  uugodlincss  to  whom  this  word  of  the  law  or 
thc  Gospel  was  not  preached,  and  avoiding  as  it  were  this 
pcril  of  judgmcnt,  with  slothful  toil  they  rest  from  the 
ministration  of  the  word.  And  this  it  is  to  tie  up  in  a 
napkin  what  they  had  received.  Theophyl.  For  with  a  nap- 
kin  the  face  of  the  dead  is  covered ;  well  then  is  this  idler 
said  to  have  wrapped  up  his  pound  in  a  napkin,  because 
leaving  it  dead  and  unprofitable  he  neither  touched  nor 
increased  it. 

Bede.  Or  to  tie  up  money  in  a  napkin  is  to  hide  the  gifts 
we  have  received  under  the  indolence  of  a  sluggish  body. 
But  that  which  he  thought  to  have  used  as  an  excuse  is 
turned  to  his  own  blame,  as  it  follows,  He  says  unto  him, 
Out  of  thy  own  mouth  ivill  Ijudge  thee,  thou  wicked  servant. 
He  is  called  a  wicked  servant,  as  being  slothful  in  business, 
and  proud  in  questiouing  his  Lord's  judgmeut.  Thou  knew- 
est  that  I  ivas  an  austere  man,  taking  up  that  I  laid  not 
down,  and  reaping  that  I  did  not  sow :  wherefore  then  gavest 
thou  not  my  money  into  the  bank?  As  though  he  said,  If 
thou  knewest  me  to  be  a  hard  man,  and  a  seeker  of  what  is 
not  mine  own,  why  did  not  the  thought  of  this  strike  thee 
with  terror,  that  thou  mightest  be  sure  that  I  would  require 
mine  own  with  strictness  ? 

But  money  or  silver  is  the  preaching  of  the  Gospel  and 

the  word  of  God,  for  the  words  of  the  Lord  are  pure  words 

Ps.  12,  6.  as  silver  tried  in  the  fire.     And  this  word  of  the  Lord  ought 

to  be  given  to  the  bank,  that  is,  put  into  hearts  meet  and 

Aug.  de     ready  to  receive  it.    Aug.  Or  the  bank  into  which  the  money 

Quxst.      ^^^^  ^Q  ^g  given  we  take  to  be  the  very  profession  of  re- 

sup.  ligion  which  is  publicly  put  forth  as  a  means  necessary  to 

salvation. 

Chrys.  In  the  payment  of  earthly  riches  the  debtors  are 
obliged  only  to  strictness.  Whatever  they  receive  so  much 
must  they  return,  nothing  more  is  required  of  them.  But 
with  regard  to  the  words  of  God,  ^ve  are  not  only  bound  dih- 
gently  to  keep,  but  we  are  commanded  to  ino-ease ;  and  hence 
it  follows,  that  at  my  coming  I  might  have  required  the  same 


VKK.  11 — 27.  ST.  LrKE.  637 

with  usury.     Bede.  For  they  who  by  faith  receive  the  riches 
of  the  word  from  a  teacher,  must  by  their  works  pay  it  back 
with  usury,  or  be  earnestly  desirous  to  know  something  more 
than  what  they  have  as  yet  learnt  from  the  mouth  of  their 
preachers.     Cyril.  It  is  the  work  of  teachers  to  engraft  in 
their  hearers'  minds  wholesome  and  profitable  words,  but  of 
divine  power  to  win  the  hearers  to  obedience,  and  render 
their  understanding  fruitful.     Now  this  servant,  so  far  from 
being  commended  or  thought  worthy  of  honour,  was  con- 
demned  as  slothful,  as  it  follows,  And  he  said  unto  them  that 
stood  by,    Take  from  him  the  pound,  and  give  to  him  that 
hath  ten  pounds.     Aug.  Signifying  thereby  that  both  he  will  Aug.  de 
lose  the  gift  of  Gcd,  who  having,  hath  not,  that  is,  useth  it  Ey^"-- 
not,  and  that  he  will  have  it  increased,  who  having,  hath,  qu-  46. 
that  is,  rightly  useth  it. 

Bede.  The  mystical  meaning  I  suppose  is  this,  that  at  the 
coming  in  of  the  Gentiles  all  Israel  shall  be  saved,  and  that  Rom.  ii, 
then  the  abundant  grace  of  the  Spirit  will  be  poured  out     " 
upon  the  teachers.     Chrys.   He  says  then  to  them  that  stood  Cbrys. 
by,  Take  from  him  the  pound,  because  it  is  not  the  part  of  in^Act. 
a  wise  man  to  punish,  but  he  needs  some  one  else  as  the 
rainister  of  the  judge  in  executing  punishment.    For  even  God 
does  not  Himself  inflict  punishment,  but  through  the  ministry 
of  His  angels.     Ambrose.  Nothing  is  said  of  the  other  ser- 
vants,  who  like  wasteful  debtors  lost  all  that  they  had  re- 
ceived.     By  those  two  servants  who  gained  by  trading,  are 
signified  that  small  number,  who  in  two  corapanies  were  sent 
as  dressers  of  the  vineyard ;  by  the  remainder  all  the  Jews. 
It  follows,  And  they  said  unto  him,  Lord,  he  has  ten  pounds. 
And  lest  this  should  seera  unjust,  it  is  added,  For  to  every 
one  that  hath  it  shall  be  given.     Theophyl.  For  seeing  that 
he  gained  ten,  by  multiplying  his  pound  tenfold,  it  is  plain 
that  by  having  more  to  multiply,  he  would  be  an  occasion  of 
greater  gain  to  his  Lord.     But  from  the  slothful  and  idle, 
who  stirs  not  himself  to  increase  what  he  has  received,  shall 
be  taken  away  even  that  which  he  possesses,  that  there  may 
be  no  gap  in  the  Lord's  account  when  it  is  given  to  others 
and  multiplied.     But  this  is  not  to  be  applied  only  to  the 
words  of  God  and  teaching,  but  also  to  the  moral  virtues ; 
for  in  respect  of  these  also,  God  sends  us  His  gracious  gifts, 


C38  GOSPEL    ACCORDING    TO  CHAP.  XIX. 

endowing  one  man  with  fasting,  auother  with  prayer,  another 
with  mildness  or  humility ;  but  all  these  so  long  as  we  watch 
strictly  over  ourselves  we  shall  multiply,  but  if  we  grow  cold 
we  shall  extinguish.  He  adds  of  His  adversaries,  But  those 
mine  enemies  ivho  would  not  that  I  should  reiyn  over  them, 
Aw^.  bring  thera  hither,  and  slay  theni  before  me.  Aug.  Whereby 
ubi  sup.  jjg  describes  the  ungodliness  of  the  Jews  who  refused  to  be 
converted  to  Him.  Theophyl.  Whom  He  will  deHver  to 
death,  casting  them  into  the  outer  fire.  But  even  in  this 
world  they  were  most  miserably  slain  by  the  Roman  army. 

Chrys.  These  things  are  of  force  against  the  Marcionists. 

For  Christ  also   says,  Bring  hither  My  enemies,  and  slay 

them  before  Me.     Whereas  they  say  Christ  indeed  is  good, 

Matt.  21,  but  the  God  of  the  Old  Testament  evil.    Now  it  is  plain  that 

*^"  both  the  Father  and  the  Son  do  the  same  things.     For  the 

Father  sends  His  army  to  the  vineyard,  and  the  Son  causes 

Chrys.       His  cnemies  to  be  slain  before  Him.     Chrys.  This  parable 

Hom.  78.   g^g  jj-  jg  related  in  Luke  is  difiPerent  from  that  given  in  Mat- 

in  Matt.  _  _  ° 

Matt.  25.  thew  concerning  the  talents.  For  in  the  former  indeed  out 
of  one  and  the  same  principal  there  were  diflferent  sums  pro- 
duced,  seeing  that  from  the  profits  of  one  pound  received, 
one  servant  brought  five,  another  ten  pounds.  But  with  Mat- 
thew  it  is  very  difFerent.  For  he  who  received  two  pounds, 
thereto  added  two  raore.  He  who  received  five,  gained  as 
much  again.    So  the  rewards  given  are  unlike  also. 

28.  And  when  He  had  thus  spoken,  He  went  before, 
ascending  up  to  Jerusalem. 

29.  And  it  came  to  pass,  when  He  was  come  nigh 
to  Bethphage  and  Bethany,  at  the  mount  called  the 
mount  of  Olives,  He  sent  two  of  His  disciples, 

30.  Saying,  Go  ye  into  the  village  over  against 
you ;  in  the  which  at  your  entering  ye  shall  find  a  colt 
tied,  whereon  yet  never  man  sat :  loose  him,  and  bring 
him  hither. 

31.  And  if  any  man  ask  you,  Why  do  ye  loose 
him  ?  thus  shall  ye  say  unto  him,  Because  the  Lord 
hath  need  of  him. 


VEB.  28—36.  ST.   LUKE.  639 

32.  And  they  that  were  sent  went  their  way,  and 
found  even  as  He  had  said  unto  them. 

33.  And  as  they  were  loosing  the  colt,  the  owners 
thereof  said  unto  them,  Why  loose  ye  the  colt? 

34.  And  they  said,  The  Lord  hath  need  of  him. 

35.  And  they  brought  him  to  Jesus  :  and  they 
cast  their  garments  upon  the  colt,  and  they  set  Jesus 
thereon. 

36.  And  as  He  went,  they  spread  their  clothes  in 
the  way. 

TiT.  BosT.  Because  the  Lord  had  said,  The  kingdom  of 
heaven  is  at  hand,  they  that  saw  Him  goiiig  up  to  Jeru- 
salem  thought  that  He  was  going  then  to  commence  the 
kingdom  of  God.  When  then  the  parable  was  finished  in 
which  He  reproved  the  error  above  meutioned,  and  shewed 
plainly  that  He  had  not  yet  vanquished  that  death  which  was 
plotting  against  Him,  He  proceeded  forth  to  His  passion, 
going  up  to  Jerusalem.  Bede.  Proving  at  the  same  time 
that  the  parable  had  been  pronounced  concerning  the  end  of 
that  city  which  was  about  both  to  slay  Him,  and  to  perish 
itself  by  the  scourge  of  the  enemy.  It  follows,  And  it  came  to 
pass,  when  He  was  come  nigh  to  Bethphage,  &^c.  Bethphage 
was  a  small  village  belonging  to  the  priests  on  Mount  Ohvet. 
Bethany  was  also  a  httle  town  or  hamlet  on  the  side  of  the 
same  mountain,  about  fifteen  stades  from  Jerusalem. 

Chrys.  At  the  beginning  of  His  ministry  our  Lord  shewed  chrys. 

Himself  indifferent  to  the  Jews,  but  when  He  had  given  .^°,'?'  ^^' 

'  ='  in  Matt. 

sufficient  token  of  His  power,  He  transacts  every  thing 
with  the  highest  authority.  Many  are  the  miracles  which 
then  took  place.  He  foretold  to  them,  Ye  shall  find  an 
unbroken  colt.  He  foretels  also  that  no  one  should  hin- 
der  them,  but  as  soon  as  they  heard  it,  should  hold  their 
peace.  Tit.  Bost.  Here  it  was  evident  that  there  would  be 
a  divine  summons.  For  no  one  can  resist  God  cahing  for 
what  is  His  own.  But  the  disciples  when  ordered  to  fetch 
the  colt  refused  not  the  ofiice  as  a  shght  one,  but  went  to 
briug  him.    Basil.  So  hkewise  should  we  set  about  even  the 


C40  GOSPEL    ACCORDING    TO  CIIAP.  XTX. 

lowest  works  with  the  grcatest  zeal  and  affeetion,  knowing 
that  wliatever  is  donc  with  God  bcfore  our  eyes  is  not  slight, 
but  meet  for  tbe  kingdom  of  heaven. 

TiTUs.  They  who  had  tied  the  ass  are  struck  dumb,  be- 

cause  of  the  greatness  of  His  mighty  power,  and  are  unable 

to  resist  the  words  of  the  Saviour ;  for  "  the  Lord  "  is  a  name 

of  majesty,  and  as  a  King  was  He  about  to  come  in  the  sight 

of  all  the  people. 

Aiig.  de         AuG.  Nor  matters  it  that  Matthew  speaks  of  an  ass  and 

Hb"ii  ^     ^^^  iovi\,  whilc  the  others  say  nothing  of  the  ass;   for  when 

cap.  QQ.     both  may  be  coneeived,  there  is  no  variance  even  though  one 

relate  one  thing,  and  auother  another,  much  less  where  one 

relates  one  thing,  another  both. 

non  occ.         Gloss.  Thc  disciples  waited  upon  Christ  not  only  in  bring- 

ing  the  colt  of  another,  but  also  with  their  own  garments, 

some  of  which  they  placed  upon  the  ass,  others  they  strewed 

in  the  way.     Bede.  According  to  the  other  Evangelists,  not 

the  disciples  only,  but  very  many  also  out  of  the  crowds 

scattered  tlieir  garments  in  the  way. 

Ambrose.  Mystically,  our  Lord  came  to  Mount  Olivet, 
that  He  might  plant  new  oHve  trees  on  the  heights  of  virtue. 
And  perhaps  the  mountain  itself  is  Christ,  for  who  else  could 
bear  such  fruit  of  olives  abounding  in  the  fulness  of  the  Spirit  ? 
Bede.  Rightly  are  the  towns  described  as  placed  on  Mount 
OHvet,  that  is,  on  the  Lord  Himself,  who  rekindles  the  unction 
of  spiritual  graces  with  the  light  of  knowledge  and  piety. 

Origen.  Bethany  is  interpreted,  the  house  of  obedience, 
but  Bethphage  the  house  of  cheek  bones,  being  a  place  be- 
longing  to  the  priests,  for  cheek  bones  in  the  sacrifices  were 
the  right  of  the  priests,  as  it  is  coramanded  in  the  law.  To 
that  place  then  where  obedience  is,  and  where  the  priests 
•  have  the  possession,  our  Saviour  sends  His  disciples  to  loose 
the  ass's  colt.  Ambrose.  For  they  were  in  the  village,  and 
the  colt  was  tied  with  its  mother,  nor  coukl  it  be  loosed 
except  by  the  command  of  the  Lord.  The  apostIe's  hand 
looses  it.  Such  was  the  act,  such  the  life,  such  the  grace. 
Be  such,  that  thou  mayest  be  able  to  loose  those  that  are 
bound.  In  the  ass  indeed  Matthew  represented  the  mother 
of  error,  but  in  the  colt  Luke  has  described  the  geueral 
character  of  the  Gentile  people.     And  rightly,  whereon  yet 


VER.  28 36.  ST.  LUKE.  641 

never  man  sat,  for  none  before  Christ  called  the  nations  of 
the  Gentiles  into  the  Church.  But  this  people  was  tied  and 
bound  by  the  chains  of  iniquity,  being  subject  to  an  unjust 
master,  the  servant  of  error,  and  could  not  claim  to  itself  au- 
thority  whom  not  nature  but  crime  had  raade  guilty.  Since 
the  Lord  is  spoken  of,  one  master  is  recognised.  O  wretched 
bondage  under  a  doubtful  mastery  !  For  he  has  many  mas- 
ters  who  has  not  one.  Others  bind  that  they  may  possess, 
Christ  looses  that  He  may  keep,  for  He  knew  that  gifts  are 
more  powerful  than  chains.  Origen.  There  were  then  many 
masters  of  this  colt,  before  that  the  Saviour  had  need  of  him. 
But  as  soon  as  He  began  to  be  the  master,  there  ceased  to 
be  any  other.  For  no  one  can  serve  God  and  mammon.  Matt.  6, 
When  we  are  the  servants  of  wickedness  we  are  subject  to 
many  vices  and  passions,  but  the  Lord  has  need  of  the  colt, 
because  He  would  have  us  loosed  from  the  chain  of  our  sins. 

Origen.  Now  I  think  this  place  is  not  without  reason  Orig. 
said  to  be  a  small  village.     Tor  as  if  it  Avere  a  village  with-  j"P^ 
out  any  further  name,  in  comparison  of  the  whole  earth  the  tom.  ii. 
whole  heavenly  country  is  despised. 

Ambrose.  Nor  is  it  for  nothiug  that  two  disciples  are 
directed  thither ;  Peter  to  Cornelius,  Paul  to  the  rest.    And 
therefore  He  did  not  mark  out  the  persons,  but  determined 
the  number.     Still  should  any  one  require  the  persons,  he 
may  believe  it  to  be  spoken  of  Philip,  whom  the  Holy  Spirit 
sent  to  Gaza,  when  he  baptized  the  eunuch  of  Queen  Can-  Acts  8, 
dace.    Theophyl.  Or  the  two  sent  imply  this,  that  the  Pro-     ' 
phets  and  Apostles  make  up  the  two  steps  to  the  bringing 
in  of  the   Gentiles,  and   their   subjection  to   Christ.     But 
they  bring  the  colt  from  a  certain  village,  that  it  may  be 
known   to   us   that   this   people  was  rude    and  unlearned. 
Cyril.    Those   men   who   were    directed,   when   thev   were 
loosing  the  colt,  did  not  use  their  own  words,  but  spoke  as 
Jesus  had  told  them,  that  you  may  know  that  not  by  their 
own  words,  but  the  word  of  God,  not  in  their  own  name 
but  in  Christ^s,  they  implanted  the  faith  among  the  Gentile 
nations;  and  by  the  command  of  God  the  hostile  power 
ceased,  which  claimed  to  themselves  the  obedience  of  the 
Gentiles.     Origen.  The  disciples  next  place  their  garments  Orig. 
apon  the  ass,  and  cause  the  Saviour  to  sit  thereon,  inasmuch         ^^* 

VOL.  III.  2  T 


G12  GOSPEL    ACCORDTNG    TO  CHAP.  XTX. 

as  they  takc  upon  themselves  the  word  of  God,  and  make  it 
to  rest  upon  the  souls  of  their  hearcrs.  They  divest  them- 
selves  of  their  garments,  and  strew  them  in  the  way,  for  the 
clothing  of  thc  Apostles  is  thcir  good  works.  And  truly  does 
the  ass  loosencd  by  the  disciplcs  and  carrying  Jesus,  walk 
upon  the  garments  of  the  Apostlcs,  when  it  imitates  thcir 
doctrine.  Which  of  us  is  so  blcssed,  that  Jesus  should  rest 
upon  him?  Ambrose.  For  it  pleased  not  the  Lord  of  the 
world  to  be  borne  upon  the  ass's  back,  savc  that  in  a  hidden 
mystery  by  a  more  inward  sitting,  the  mystical  Ruler  might 
take  His  seat  in  the  secret  depths  of  men's  souls,  guiding 
the  footsteps  of  the  mind,  bridling  the  wantonness  of  the 
heart.     His  word  is  a  rcin,  His  word  is  a  goad. 

37.  And  when  He  was  eome  nigh,  even  now  at 
the  descent  of  the  Mount  of  Olives,  the  whole  mul- 
titude  of  the  disciples  began  to  rejoice  and  praise 
God  with  a  loud  voice  for  all  the  mighty  works  that 
they  had  seen ; 

38.  Saying,  Blessed  be  the  King  that  cometh  in 
the  name  of  the  Lord :  peace  in  heaven,  and  glory 
in  the  highest, 

39.  And  some  of  the  Pharisees  from  among  the 
multitude  said  unto  Him,  Master,  rebuke  Thy  dis- 
ciples. 

40.  And  He  answered  and  said  unto  them,  I  tell 
you  that,  if  these  should  hold  their  peace,  the  stones 
would  immediately  cry  out. 

Origen.  As  long  as  our  Lord  was  in  the  mount  His 
Apostles  only  were  with  Him,  but  when  He  began  to  be 
near  the  descent,  then  there  came  to  Him  a  multitude  of 
the  people.  Theophyl.  He  calls  by  the  name  of  disci- 
ples  not  only  the  twelve,  or  the  seventy-two,  but  all  who 
followed  Christ,  whethcr  for  the  sake  of  the  miracles,  or 
from  a  certain  charm  in  His  tcaching,  and  to  them  may  be 
added  the  children,  as  the  other  Evangelists  relate.  Hence 
it  follows,  For  all  the  mighty  works  ivhich  they  had  seen. 


VER.  37 — 40.  ST.  LUKE.  643 

Bede.  They  beheld  indeed  many  of  our  Lord's  miracles, 
but  marvelled  most  at  the  resurrection  of  Lazarus.  For  as 
John  says,  For  this  cause  the  people  also  mei  Him,  for  that 
ihey  heard  that  Tle  had  done  this  miracle.  For  it  must  be  ob- 
served  that  this  was  not  the  first  time  of  our  Lord's  coming 
to  Jerusalem,  but  He  came  often  before,  as  John  relates. 
Ambrose.  The  multitude  then  acknowledging  God,  proclaims 
Him  King,  repeats  the  prophecy,  and  declares  that  the  ex- 
pected  Son  of  David  according  to  the  flesh  had  come,  saying, 
Blessed  be  the  King  that  cometh  in  the  name  of  ihe  Lord. 
Bede.  That  is,  in  the  name  of  God  the  Father,  although  it 
might  be  taken  "  in  His  own  name,"  since  He  Himself  is  the 
Lord.  But  His  own  words  are  better  guides  to  the  mean- 
ing  when  He  says,  /  am  come  in  My  Father^s  name.  For 
Christ  is  the  Master  of  humility.  Christ  is  not  called  King 
as  one  who  exacts  tribute,  or  arms  His  forces  with  the  sword, 
or  visibly  crushes  His  enemies,  but  because  He  rules  men's 
minds,  and  brings  them  believing,  hoping,  and  loving  into 
the  kingdom  of  heaven.  For  He  was  willing  to  be  King  of 
Israel,  to  shew  His  compassion,  not  to  increase  His  power. 
But  because  Christ  appeared  in  the  flesh,  as  the  redemption 
and  light  of  the  whole  world,  well  do  both  the  heaven  and 
aarth,  each  in  their  turn,  chaunt  His  praises.  When  He 
is  born  into  the  world,  the  heavenly  hosts  sing ;  when  He 
is  about  to  return  to  heaven,  men  send  back  their  note  of 
praise.  As  it  follows,  Peace  in  heaven.  Theophyl.  That 
is,  the  ancient  warfare,  wherein  we  were  at  enmity  against 
God,  has  ceased.  And  glory  in  the  highest,  inasmuch  as 
Angels  are  glorifying  God  for  such  a  reconciliation.  For 
this  very  thing,  that  God  visibly  walks  in  the  land  of  His 
enemies,  shews  that  He  has  peace  with  us.  But  the  Pha- 
risees  when  they  heard  that  the  crowd  called  Him  King, 
and  praised  Him  as  God,  murmured,  imputing  the  name  of 
King  to  sedition,  the  name  of  God  to  blasphemy.  And 
some  of  ihe  Pharisees  said,  Masier,  rebuke  Thy  disciples. 
Bede.  O  the  strange  folly  of  the  envious;  they  scruple  not 
to  call  Him  Master,  because  they  knew  He  taught  the  truth, 
but  His  disciples,  as  though  themselves  were  better  taught, 
they  deem  worthy  of  rebuke. 

Cyril.  But  the  Lord  forbade  not  them  that  glorified  Him 

2x2 


C44  GOSrEL   ACCORDING   TO  CHAP.  XIX. 

as  Godj  but  ratlier  forbade  thosc  that  blaracd  them,  so  bear- 
ing  witncss  to  Iliraself  concerning  the  glory  of  the  Godhead. 
Ilence  it  follows,  Ile  answered  and  said  unto  them,  I  tell 
yoii,  ?/  these  should  hoJd  their  j)eace,  the  stones  would  im- 
mediatehj  cry  out.  Theophyl.  As  if  He  said,  Not  without 
cause  do  men  praise  Me  thus,  but  being  constrained  by  the 
migbty  works  which  they  have  seen.  Beue.  And  so  at  the 
crucifixion  of  our  Lord,  when  His  kinsfolk  were  silent  frora 
fcar,  the  stones  and  rocks  sang  forth,  while  after  that  He 
gave  up  the  ghost,  the  earth  was  moved,  and  the  rocks 
were  rent,  and  the  graves  opened.  Ambrose.  Nor  is  it 
wonderful  that  the  stones  against  their  nature  should  chaunt 
forth  the  praises  of  the  Lord,  whom  His  murderers,  harder 
than  the  rocks,  proclaim  aloud,  that  is,  the  multitude,  in  a 
little  while  about  to  crucify  their  God,  denying  Hira  in  their 
hearts,  whom  with  their  mouths  they  confess.  Or  perhaps 
it  is  said,  because,  when  the  Jews  were  struck  silent  after  the 
1  Pet  2, 5.  Lord's  Passion,  the  living  stones,  as  Peter  calls  them,  were 
about  to  cry  out.  Origen.  When  we  also  are  silent,  (that  is, 
when  the  love  of  many  waxeth  cold,)  the  stones  cry  out,  for 
God  can  frora  stones  raise  up  children  to  Abraham.  Am- 
brose.  Rightly  we  read  that  the  crowds  praising  God  raet 
Him  at  the  descent  of  the  mountain,  that  they  might  signify 
that  the  works  of  the  heavenly  mystery  had  come  to  them 
from  heaven.  Bede.  Again,  when  our  Lord  descends  from 
the  mount  of  Olives,  the  multitude  descend  also,  because 
since  the  Author  of  mercy  has  suifered  humiliation,  it  is 
necessary  that  all  those  who  need  His  mercy  should  follow 
His  footsteps. 

41.  And  when  He  was  come  near,  He  beheld  the 
city,  and  wept  over  it, 

42.  Saying,  If  thou  hadst  known,  even  thou,  at 
least  in  this  thy  day,  the  things  which  belong  unto 
thy  peace  !  but  now  they  are  hid  from  thine  eyes. 

43.  For  the  days  shall  come  upon  thee,  that 
thine  enemies  shall  cast  a  trench  about  thee,  and 
compass  thee  round,  and  keep  thee  in  on  every 
side, 


VER,  41 — 44.  ST.  LUKE.  645 

44.  And  shall  lay  thee  even  with  the  ground,  and 
thy  children  within  thee ;  and  they  shall  not  leave 
in  thee  one  stone  upon  another ;  because  thou  knew- 
est  not  the  time  of  thy  visitation. 

Okigen.  All  tlie  blessings  which  Jesus  pronounced  in 
His  Gospel  He  confirms  by  His  own  example,  as  having 
declared,  Blessed  are  the  meek;  He  afterwards  sanctions  it 
by  saying,  Learn  of  Me,  for  I  am  meek ;  and  because  He 
had  said,  Blessed  are  they  that  weep,  He  Himself  also  w^ept 
over  the  city.  Cyril.  For  Christ  had  compassion  upon  the 
Jews,  who  wills  that  all  men  should  be  saved.  AVhich  had 
not  been  plain  to  us,  were  it  not  revealed  by  a  certain  mark 
of  His  humanity.  For  tears  poured  forth  are  the  tokens 
of  sorrow. 

Greg,  The  merciful  Redeemer  wept  then  over  the  fall  of  Greg. 
the  false  city,  which  that  city  itself  knew  not  was  about  to  -jj^gy  ' 
come  upon  it.  As  it  is  added,  saying,  If  thou  hadst  known, 
even  thou  (we  may  here  understand)  wouldest  weep.  Thou 
who  now  rejoicest,  for  thou  kuowest  not  what  is  at  hand. 
It  follows,  at  least  in  this  thy  day.  For  when  she  gave 
herself  up  to  carnal  pleasures,  she  had  the  things  which 
in  her  day  might  be  her  peace.  But  why  she  had  present 
goods  for  her  peace,  is  explained  by  what  follows,  But 
now  they  are  hidden  from  thy  eyes.  For  if  the  eyes  of  her 
heart  had  not  been  hidden  from  the  future  evils  which  were 
hanging  over  her,  she  would  not  have  been  joyful  in  the 
prosperity  of  the  present.  Therefore  He  shortly  added  the 
punishment  which  was  near  at  hand,  saying,  For  the  days 
shall  come  upon  thee. 

Cyril.  If  thou  hadst  known,  even  thou.  The  Jews  were 
not  worthy  to  receive  the  divinely  inspired  Scriptures,  which 
relate  the  mystery  of  Christ.  For  as  often  as  Moses  is 
read,  a  veil  overshadows  their  heart  that  they  shoukl  not 
see  what  has  been  accompHshed  in  Christ,  who  being 
the  truth  puts  to  fiight  the  shadow.  And  because  they 
regarded  not  the  truth,  they  rendered  themselves  un- 
worthy  of  the  salvation  which  flows  from  Christ.  Euse- 
Bius.  He  here  declares  that  His  coming  was  to  bring  peace 
to   the   whole   world.     For  unto   this   He   came,   that  He 


646  GOSPEL   ACCOIIDING    TO  CHAP.  XIX. 

should  preach  both  to  them  that  were  near,  and  those  that 
were  afar  ofF.  But  as  they  did  not  wish  to  receive  the  peace 
that  was  announced  to  them,  it  was  hid  from  thcm.  And 
therefore  the  siege  which  was  shortly  to  come  upon  them 
He  most  expressly  foretells,  adding,  For  the  days  shall  come 
Greg.  upon  thee,  ^c.  Greg.  By  these  words  the  Roman  leaders 
sup.  ^^  pointed  out.  For  that  overthrow  of  Jerusalem  is  de- 
scribed,  which  was  made  by  the  Roman  emperors  Vespasian 
and  Titus. 

EusEBius.  But  how  these  things  were  fulfiUed  we  may 
gather  from  what  is  delivered  to  us  by  Josephus,  who 
though  he  was  a  Jew,  related  each  event  as  it  took  place,  in 
exact  accordance  with  Christ's  prophecies.  Greg.  This  too 
which  is  added,  namely,  They  shall  not  leave  in  thee  one 
stone  npon  another,  is  now  witnessed  in  the  altered  situation 
of  the  same  city,  which  is  now  built  in  that  place  where 
Christ  was  crucified  without  the  gate,  whereas  the  former 
Jerusalem,  as  it  is  called,  was  rooted  up  from  the  very  foun- 
dation.  And  the  crime  for  which  this  punishment  of  over- 
throw  was  inflicted  is  added,  Because  thou  knewest  not  the 
time  of  thy  visitation.  Theophtl.  That  is,  of  My  coming. 
For  I  came  to  visit  and  to  save  thee,  which  if  thou  hadst 
known  and  believed  on  Me,  thou  mightest  have  been  recon- 
ciled  to  the  Romans,  and  exempted  from  all  danger,  as  did 
those  who  believed  on  Christ. 

Origen.  I  do  not  deny  then  that  the  former  Jerusalem 
was  destroyed  because  of  the  wickedness  of  its  inhabitants, 
but  I  ask  whether  the  weeping  might  not  perhaps  concern 
this  your  spiritual  Jerusalem.  For  if  a  man  has  sinned  after 
receiving  the  mysteries  of  truth,  he  will  be  wept  over.  More- 
over,  no  Gentile  is  wept  over,  but  he  only  who  was  of  Jeru- 
Greg.  salem,  and  has  ceased  to  be.  Greg.  For  our  Redeemer  does 
ut  sup.  jjQt;  cease  to  weep  through  His  elect  whenever  He  perceives 
any  to  have  departed  from  a  good  life  to  follow  evil  ways. 
Who  if  they  had  known  their  own  damnation,  hanging 
over  them,  would  together  with  the  elect  shed  tears  over 
themselves.  But  the  corrupt  soul  here  has  its  day,  rejoicing 
in  the  passing  time ;  to  whom  things  present  are  its  peace, 
seeing  that  it  takes  dehght  in  that  which  is  temporal.  It 
shuns  the  foresight  of  the  future  which  may  disturb  its  present 


VER.  41 44.  ST,  LUKE.  647 

rairth  j  and  hence  it  follows,  But  now  are  they  Md  from  thine 
eyes.  Origen.  But  our  Jerusalem  is  also  wept  over,  because 
after  sin  enemies  surround  it,  (that  is,  wicked  spirits,)  and 
cast  a  trench  round  it  to  besiege  it,  and  leave  not  a  stone 
behind ;  especially  when  a  man  after  long  continency,  after 
years  of  chastity,  is  overcome,  and  enticed  by  the  blandish- 
ments  of  the  flesh,  has  lost  his  fortitude  and  his  modesty, 
and  has  committed  fornication,  they  will  not  leave  on  him 
one  stone  upon  another,  according  to  Ezekiel,  His  former 'Ezei..  is, 
righteousness  I  wiU  not  remember. 

Greg.  Or  else ;  The  evil  spirits  lay  siege  to  the  soul,  as  it  Greg. 

goes  forth  from  the  body,  for  being  seized  with  the  love  of  jjj°^y 

the  flesh  they  caress  it  with  delusive  pleasures.     They  sur- 

round  it  with  a  trench,  because  bringing  all  its  wickedness 

which  it  has  committed  before  the  eyes  of  its  mind,  they 

close  confine  it  to  the  company  of  its  own  damnation,  that 

being  caught  in  the  very  extremity  of  life,  it  may  see  by  what 

enemies  it  is  blockaded,  yet  be  unable  to  find  any  way  of 

escape,  because  it  can  no  longer  do  good  works,  since  those 

which  it  might  once  have  done  it  despised.     On  every  side 

also  they  inclose  the  soul  when  its  iniquities  rise  up  before 

it,  not  only  in  deed  but  also  in  word  and  thought,  that  she 

who  before  in  many  ways  greatly  enlarged  herself  in  wicked- 

ness,  should  now  at  the  end  be  straitened  every  way  in  judg- 

ment.     Then  indeed  the  soul  by  the  very  condition  of  its 

guilt  is  laid  prostrate  on  the  ground,  while  its  flesh  which  it 

believed  to  be  its  life  is  bid  to  return  to  dust.      Then  its 

children  fall  in  death,  when  all  unlawful  thoughts  which 

only  proceed  from  it,  are  in  the  last  punishment  of  life  scat- 

tered  abroad.     These  may  also  be  signified  by  the  stones. 

For  the  corrupt  mind  when  to  a  corrupt  thought  it  adds  one 

more  corrupt,  places  one  stone  upon  another.    But  when  the 

soul  is  led  to  its  doom,  the  whole  structure  of  its  thoughts  is 

rent  asunder,     But  the  wicked  soul  God  ceases  not  to  visit 

Avith  His  teaching,  sometimes  with  the  scourge  and  some- 

times  with  a  miracle ;  that  the  truth  which  it  knew  not  it 

may  hear,  and  though  still  despising  it,  may  return  pricked 

to  the  heart  in  sorrow,  or  overcome  with  mercies  may  be 

ashamed  at  the  evil  which  it  has  done,    But  because  it  knows 

not  the  time  of  its  visitation,  at  the  end  of  life  it  is  given 


648  UOSPEL    ACCORDING   TO  CHAP.  XIX. 

over  to  its  enemies,  that  with  thcm  it  may  be  joined  together 
in  the  bond  of  everlasting  damnation. 

45.  And  He  went  into  the  temple,  and  began  to 
cast  out  them  that  sold  therein,  and  them  that 
bought ; 

46.  Saying  unto  them,  It  is  written,  My  house  is 
the  house  of  prayer :  but  ye  have  made  it  a  den  of 
thieves. 

47.  And  He  taught  daily  in  the  temple.  But  the 
Chief  Priests  and  the  Scribes  and  the  chief  of  the 
people  sought  to  destroy  Him, 

48.  And  could  not  find  what  they  might  do :  for 
all  the  people  were  very  attentive  to  hear  Him. 

Q  Greg.  When  He  had  related  the  evils  that  were  to  come 

ut  sup.  upon  the  city,  He  straightway  entered  the  temple,  that  He 
might  cast  out  them  that  bought  and  sold  in  it.  Shewing 
that  the  destruction  of  the  people  arose  chiefly  from  the  guilt 
of  the  priests.  Ambrose.  For  God  wishes  not  His  temple 
to  be  a  house  of  traflSc,  but  the  dwelUng-place  of  hohness, 
nor  does  He  fix  the  priestly  service  in  a  saleable  performance 
of  rehgion,  but  in  a  free  and  wilUng  obedience. 

Cyril.  Now  there  were  in  the  temple  a  number  of  seUers 
who  sold  animals,  by  the  custom  of  the  law,  for  the  sacrificial 
victims,  but  the  time  was  now  come  for  the  shadows  to  pass 
away,  and  the  truth  of  Christ  to  shine  forth.  Therefore 
Christ,  who  together  with  the  Father  was  worshipped  in  the 
temple,  commanded  the  customs  of  the  law  to  be  reformed, 
but  the  temple  to  become  a  house  of  prayer ;  as  it  is  added, 
My  house,  S^c.  Greg.  For  they  who  sat  in  the  temple  to  re- 
ceive  money  would  doubtless  sometimes  make  exaction  to 
the  injury  of  those  who  gave  them  none. 

Theophyl.  The  same  thiug  our  Lord  did  also  at  the 
beginning  of  His  preaching,  as  John  relates ;  and  now  He 
did  it  a  second  time,  because  the  crime  of  the  Jews  was 
much  increased  by  their  not  having  been  chastened  by  the 
former  warning. 


VER.  45 48.  ST.  LUKE.  649 

AuG.  Now  mystically,  you  must  understand  by  the  tem-  Aug.  de 
ple  Christ  Himself,  as  man  in  His  liuman  nature,  or  with  y^^'.^^  ^' 
His  bodyunited  to  Him,  that  is,  the  Churcb.    But  inasmuch  qu.  48. 
as  He  is  the  Head  of  the  Church,  it  was  said,  Destroy  this  John  2, 
temple,  and  I  will  raise  it  up  in  three  days.     Inasmuch  as 
the  Church  is  joined  to  Him,  is  the  temple  so  interpreted, 
of  which  He  seems  to  have  spoken  in  the  same  place,  Take 
tliese   away  from   hence ;    signifying   that    there   would    be 
those  in  the  Church  who  would  rather  be  pursuing  their 
own   interest,    or  find    a   shelter   therein   to   conceal   their 
wickedness,  than  follow  after  the   love   of  Christ,   and  by 
confession  of  their  sins  receiving  pardon  be  restored. 

Gkeg.  But  our  Redeemer  does  nct  withdraw  His  word  Greg. 
of  preaching  even  from  the  unworthy  and  ungrateful.  Ac-  ^^"^^^ 
cordingly  after  having  by  the  ejection  of  the  corrupt  main- 
tained  the  strictness  of  disciphne,  He  now  pours  forth  the 
gifts  of  grace.  For  it  follows,  And  He  ivas  teaching  daily  in 
the  temple.  Cyril.  Now  from  what  Christ  had  said  and 
done  it  was  meet  that  men  should  worship  Him  as  God,  but 
far  from  doing  this,  they  sought  to  slay  Hira  ;  as  it  follows, 
But  the  chief  priests  and  scribes  and  the  chief  of  the  people 
sought  to  destroy  Him.  Bede.  Either  because  He  daily 
taught  in  the  temple,  or  because  He  had  cast  the  thieves 
therefrom,  or  that  coming  thereto  as  King  and  Lord,  He 
was  greeted  with  the  honour  of  a  heavenly  hymn  of  praise. 
Cyril.  But  the  people  held  Christ  in  far  higher  estimation 
than  the  Scribes  and  Pharisees,  and  chiefs  of  the  Jews,  who 
not  receiving  the  faith  of  Christ  themselves,  rebuked  others. 
Hence  it  follows,  And  they  could  not  find  what  they  might 
do :  for  all  the  people  were  very  attentive  to  hear  Him. 
Bede.  This  may  be  taken  in  two  ways ;  either  that  fearing 
a  tumult  of  the  people  they  knew  not  what  they  should  do 
with  Jesus,  whom  they  had  settled  to  destroy;  or  they  sought 
to  destroy  Him  because  they  perceived  their  own  authority 
set  aside,  and  multitudes  flocking  to  hear  Him.  Greg.  Greg. 
Mystically,  such  as  the  temple  of  God  is  in  a  city,  such  is  "  ^"^' 
the  life  of  the  rehgious  in  a  faithful  people.  And  there  are 
frequently  some  who  take  upon  themselves  the  rehgious 
habit,  and  while  they  are  receiving  the  privilege  of  Holy 
Orders,  are  sinking  the  sacred  office  of  religion  into  a  bargain 


650  GOSPEL   ACCORDING   TO   ST.  LUKE.  CHAP.  XIX. 

of  worldly  traffic.  For  tlie  sellers  iii  the  temple  are  those 
who  give  at  a  certain  price  that  which  is  the  rightful  posses- 
sion  of  others.  For  to  sell  justice  is  to  observe  it  on  con- 
dition  of  receiving  a  reward.  But  the  buyers  in  the  temple 
are  those,  who  whilst  unwilling  to  discharge  what  is  just  to 
their  neighbour,  and  disdaining  to  do  what  they  are  in  duty 
bound  to,  by  paying  a  price  to  their  patrons,  purchase  sin. 

Origen.  If  any  then  sells,  let  him  be  cast  out,  and  espe- 
cially  if  he  sells  doves.  For  of  those  things  which  have  been 
revealed  and  committed  to  me  by  the  Holy  Spirit,  I  either 
sell  for  money  to  the  people,  or  do  not  teach  without  hire, 
what  else  do  I  but  sell  a  dove,  that  is,  the  Holy  Spirit? 
Ambrose.  Therefore  our  Lord  teaches  generally  that  all 
worldly  bargains  should  be  far  removed  from  the  temple  of 
God;  but  spiritually  He  drove  away  the  money-changers, 
who  seek  gain  from  the  Lord's  money,  that  is,  the  diviue 

Greg.        Scripture,  lest  they  should  discern  good  and  evil.      Greg. 

ut  sup.  ^^^  these  make  the  house  of  God  a  den  of  thieves,  because 
when  corrupt  men  hold  religious  offices,  they  slay  with  the 
sword  of  their  wickedness  their  neighbours,  whom  they 
ought  to  raise  to  life  by  the  intercession  of  tlieir  prayers. 
The  temple  also  is  the  soul  of  the  faithful,  which  if  it  put 
forth  corrupt  thoughts  to  the  injury  of  a  neighbour,  then  is 
it  become  as  it  were  a  lurking-place  of  thieves.  But  when 
the  soul  of  the  faithful  is  wisely  instructed  to  shun  evil,  truth 
teaches  daily  in  the  temple. 


CHAP.  XX. 

1.  And  it  came  to  pass,  that  on  one  of  those  days, 
as  He  taught  the  people  in  the  temple,  and  preached 
the  Gospel,  the  Chief  Priests  and  the  Scribes  came 
npon  Him  with  the  elders, 

2.  And  spake  unto  Him,  saying,  Tell  us,  by  what 
authority  doest  Thou  these  things  ?  or  who  is  he  that 
gave  Thee  this  authority  ? 

3.  And  He  answered  and  said  unto  them,  I  will 
also  ask  you  one  thing ;  and  answer  Me  : 

4.  The  baptism  of  John,  was  it  from  heaven,  or  of 
men? 

5.  And  they  reasoned  with  themselves,  saying,  If 
we  shall  say,  From  heaven ;  He  will  say,  Why  then 
believed  ye  him  not? 

6.  But  and  if  we  say,  Of  men ;  .all  the  people 
will  stone  us :  for  they  be  persuaded  that  John  was 
a  prophet. 

7.  And  they  answered,  that  they  could  not  tell 
whence  it  was. 

8.  And  Jesus  said  unto  them,  Neither  telL  I  you 
by  what  authority  I  do  these  things. 


AuG.  Having  related  the  casting  out  of  those  that  bought  Aug.  de 

con.  Ev. 
1.  ii.  c.  69. 


and  sold  in  the  temple,  Luke  omits  Christ's  going  to  Be   ^°^'  ^^' 


thany  and  His  return  again  to  the  city,  and  the  circum- 
stances  of  the  tig-tree,  and  the  answer  which  was  made  to 
the  astonished  disciples,  concerning  the  power  of  faith.  And 
having  omitted  all  these,  as  he  does  not,  hke  Mark,  pursue  the 


C52  GOSPEL    ACCORDING   TO  CHAP.   XX. 

events  of  each  day  in  order,  he  comraences  with  these  words, 
And  it  came  to  pass,  that  on  one  of  those  days ;  by  which  we 
may  understand  tliat  day  on  wliich  Matthew  and  Mark  related 
that  event  to  have  taken  place.  Euseb,  But  the  rulers  who 
should  have  been  struck  with  wonder  at  one  who  taught  such 
heavenly  doctrines,  and  have  been  convinced  by  His  words 
and  deeds  that  this  was  the  same  Christ  whom  the  Prophets 
had  foretold,  came  to  hinder  Him,  so  helping  onward  the  de- 
struction  of  the  people.  For  it  follows,  And  spake  unto  Him, 
saying,  Tell  us,  by  ivhat  authority  doest  Thou  these  things  ? 
^c.  As  if  he  said  ;  by  the  law  of  Moses,  those  only  who  are 
sprung  from  the  blood  of  Levi  haee  authority  to  teach,  and 
power  over  the  sacred  buildings.  But  Thou  who  art  of  the 
line  of  Judah  usurpest  the  offices  assigned  to  us.  Whereas, 
0  Pharisee,  if  thou  hadst  known  the  Scriptures,  thou  would- 
est  have  called  to  raind  that  this  is  the  Priest  after  the  order 
of  Melchisedec,  who  oflfers  to  God  them  that  believe  on  Him 
by  that  worship  which  is  above  the  law.  Why  then  art  thou 
troubled.  He  cast  out  of  the  sacred  house  things  which 
seemed  necessary  for  the  sacrifices  of  the  law,  because  He 
calls  us  by  faith  to  the  true  righteousness. 

Bede.  Or  when  they  say,  By  ivhat  authority  doest  Thou 
ihese  things?  they  doubt  concerning  the  power  of  God,  and 
wish  it  to  be  understood  that  of  the  devil  He  doeth  this. 
Adding  moreover,  And  who  is  he  that  gave  thee  this  autho- 
rity  ?  Most  plainly  do  they  deny  the  Son  of  God  when  they 
think  that  not  t)y  His  own  power  but  another's  He  doeth 
miracles.  Now  our  Lord  by  a  simple  answer  might  have 
refuted  such  a  calumny;  but  He  wisely  asks  a  question,  that 
by  their  silence  or  their  words  they  might  coudemn  them- 
selves.  And  He  answered  and  said  unto  them,  I  also  ivill 
ask,  S^c.  Theophvl.  For  that  He  might  shew  that  they 
had  always  rebelled  against  the  Holy  Spirit,  and  that  be- 
sides  Isaiah,  whom  they  remembered  not,  they  had  refused 
to  believe  John  whora  they  had  lately  seen ;  He  now  in  His 
turn  puts  the  question  to  them,  proving  that  if  so  great 
a  Prophet  as  John  who  was  accounted  greatest  among  them 
had  been  disbelieved  when  he  testified  of  Him,  they  would 
in  no  wise  believe  Him,  answering  by  what  authority  He 
did  this. 


VER.  1 — 8.  ST.  LUKE.  653 

EusEB.  His  question  concerning  John  the  Baptist  is  not 
from  wlience  was  he  sprung,  but  whence  received  he  his  law 
of  baptism.  But  they  feared  not  to  shun  the  truth.  For 
God  sent  John  as  a  voice,  crying,  Prepare  ye  the  way  of 
the  Lord.  But  they  dreaded  to  speak  the  truth,  lest  it  should 
be  said,  Why  did  ye  not  believe?  and  they  scruple  to  blame 
the  forerunner,  not  from  fear  of  God,  but  of  the  people ;  as 
it  follows,  And  they  reasoned  within  themselves,  saying,  If 
we  shall  say,  From  heaven ;  He  will  say,  Why  then  believed  ye 
him  not.  Bede.  As  if  He  should  say,  He  whom  you  confess 
had  his  gift  of  prophecy  from  heaven,  and  gave  testimony  to 
Me.  And  ye  heard  from  him  by  what  power  I  should  do 
these  things.  It  foUows,  ^m^  if  ive  shall  say,  Of  men;  the 
whole  people  will  stone  us :  for  they  be  persuaded  that  John 
was  a  propthet.  Therefore  perceived  they  in  whatever  way 
they  should  answer  they  would  fall  into  a  trap,  fearing  the 
stoning,  but  much  more  the  confession  of  the  truth.  And 
then  it  follows,  And  they  answered,  that  they  could  not  tell 
ivhence  it  was.  Because  they  will  not  confess  that  which 
they  knew,  they  were  baflfled,  and  the  Lord  would  not  tell 
them  what  He  knew;  as  it  follows,  And  Jesus  said  unto 
them,  Neither  tell  I  you  by  what  authority  I  do  these  things. 
For  there  are  two  reasons  especially  why  we  should  conceal 
the  truth  from  those  that  ask ;  for  example,  when  the  ques- 
tioner  is  incapable  of  understanding  what  he  asks,  or  when 
from  hatred  or  contempt  he  is  unworthy  to  have  his  ques- 
tions  answered. 

9.  Then  began  He  to  speak  to  the  people  this 
parable ;  A  certain  man  planted  a  vineyard,  and  let 
it  forth  to  husbandmen,  and  went  into  a  far  country 
for  a  long  time. 

10.  And  at  the  season  he  sent  a  servant  to  the 
husbandmen,  that  they  should  give  him  of  the  fi^uit 
of  the  vineyard :  but  the  husbandmen  beat  him,  and 
sent  him  away  empty. 

1 1 .  And  again  he  sent  another  servant :  and  they 
beat  him  also,  and  entreated  him  shamefully,  and 
sent  him  away  empty. 


C54  GOSPEL   ACCORDING   TO  CHAP.  XX. 

12.  And  again  he  sent  a  third  :  and  they  wonnded 
him  also,  and  cast  him  out. 

13.  Then  said  the  lord  of  the  vineyard,  What  shall 
I  do  ?  I  will  send  my  beloved  son :  it  may  be  they 
will  reverence  him  when  they  see  him. 

14.  But  when  the  husbandmen  saw  him,  they 
reasoned  among  themselves,  saying,  This  is  the  heir : 
come,  let  us  kill  him,  that  the  inheritance  may  be 
ours. 

15.  So  they  cast  him  out  of  the  vineyard,  and 
killed  him.  What  therefore  shall  the  lord  of  the 
vineyard  do  unto  them  ? 

16.  He  shall  come  and  destroy  these  husbandmen, 
and  shall  give  the  vineyard  to  others.  And  when 
they  heard  it,  they  said,  God  forbid. 

17.  And  He  beheld  them,  and  said,  What  is  this 
then  that  is  written,  The  stone  which  the  builders 
rejected,  the  same  is  become  the  head  of  the  corner  ? 

18.  Whosoever  shall  fall  upon  that  stone  shall  be 
broken  ;  but  on  whomsoever  it  shall  fall,  it  will  grind 
him  to  powder. 

EusEB.  The  rulers  of  tlie  Jewish  people  being  now  assem- 
bled  together  in  the  temple,  Christ  put  forth  a  parable,  fore- 
telling  by  a  figure  the  things  they  were  about  to  do  to  Him, 
Aug.  de  and  the  rejection  that  was  in  store  for  them.  Aug.  Matthew 
rS'  ^^70  ^^^  omitted  for  brevity's  sake  what  Luke  has  not,  namely, 
that  the  parable  was  spoken  not  to  the  rulers  only  who  asked 
concerning  His  authority,  but  also  to  the  people. 

Ambrose.  Now  many  derive  different  meanings  from  the 
name  vineyard,  but  Esaias  clearly  relates  the  vineyard  of  the 
Isa.  5.  Lord  of  Sabaoth  to  be  the  house  of  Israel.  This  vineyard 
who  else  but  God  planted?  Bede.  The  man  then  who 
plants  the  vineyard  is  the  same  who,  according  to  another 
parable,  hired  labourers  into  his  vineyard.  Euseb.  But  the 
parable  which  Esaias  gives  denounces  the  vineyard,  whereas 
our  Saviour's  parable  is  not  directed  against  the  vineyard, 


VEK.  9 18.  ST.  LUKE.  655 

but  the  cultivators  of  it ;  of  wliom  it  is  added,  And  he  let  it 
out  to  husbandmen,  that  is,  to  the  elders  of  the  people  and  the 
chief  priests,  and  the  doctors,  and  all  the  nobles.  Theophyl. 
Or  each  one  of  the  people  is  the  vineyard,  each  hkewise  is 
the  husbandman,  for  every  one  of  us  takes  care  of  himself. 
Having  committed  then  the  vineyard  to  the  husbandmen, 
he  went  away,  that  is,  he  left  them  to  the  guidance  of  their 
own  judgment.  Hence  it  follows,  And  went  into  afar  country 
for  a  long  time.  Ambrose.  Not  that  our  Lord  journeys  from 
place  to  place,  seeing  that  He  is  ever  present  in  every  place, 
but  that  He  is  more  present  to  those  who  love  Him,  while  He 
removes  Himself  from  those  who  regard  Him  not.  But  He 
was  absent  for  a  long  time,  lest  His  coming  to  require  His 
fruit  might  seem  too  early.  For  the  more  indulgent  it  is,  it 
renders  obstinacy  the  less  excusable. 

Cyril.  Or  God  took  Himself  away  from  the  vineyard  for 
the  course  of  many  years,  for  since  the  time  that  He  was 
seen  to  descend  in  the  likeness  of  fire  upon  Mount  Sinai,  He  Exod.  19. 
no  longer  vouchsafed  to  them  His  visible  presence ;  though 
no  change  took  place,  in  which  He  sent  not  His  prophets 
and  righteous  men  to  give  warning  thereof;  as  it  follows, 
And  at  the  time  of  the  vintage  he  sent  a  servant  to  the  hus- 
bandmen,  that  they  should  give  him  of  the  fruit  of  the  vine- 
yard.  Theophyl.  He  says  of  the  fruit  of  the  vineyard,  be- 
cause  not  the  whole  fruit,  but  part  only,  He  wished  to  receive. 
For  what  does  God  gain  from  us,  but  His  own  knowledge, 
which  is  also  our  profit.  Bede.  But  it  is  rightly  written  fruit, 
not  increase.  For  there  was  no  increase  in  this  vineyard, 
The  first  servant  sent  was  Moses,  who  for  forty  years  sought 
of  the  husbandmen  the  fruit  of  the  law  which  he  had 
given,  but  he  was  wroth  against  them,  for  they  provoked  his 
spirit.  Hence  it  follows,  But  they  beat  him,  and  sent  him 
away  empty. 

Ambrose.  And  it  came  to  pass  that  He  ordained  many 
others,  whom  the  Jews  sent  back  to  Him  disgraced  and 
empty,  for  they  could  reap  nothing  from  them  ;  as  it  fol- 
lows,  And  again  he  sent  another  servant.  Bede.  By  the 
other  servant  is  meant  David,  who  was  sent  after  the  com- 
mandment  of  the  law,  that  he  by  the  music  of  his  psalmody 
might  stir  up  the  husbandmen  to  the  exercise  of  good  works. 


G56  GOSPEL    ACCORDING   TO  CHAP,  XX. 

1  Sam.      But  tliey  011  the  contrary  declared,   What  portion  have  we 

^%^'        in  David,  neither  have  ive  inheritance  in  the  son  of  Jesse. 
1  Kmgs  '  "^ 

12, 16.  Hcnce  it  follows,  And  tJtey  beat  him  also,  and  entreated  him 
shamefully,  and  sent  him  away  empty.  But  He  does  not 
stop  liere,  for  it  follows,  And  again  he  sent  a  third:  whereby 
we  must  understand  the  company  of  prophets  who  con- 
stantly  visited  the  people  with  their  testimony.  But  which 
of  the  Prophets  did  they  not  persecute ;  as  it  follows,  And 
they  wounded  him  also,  and  cast  him  out.  Now  these  three 
successions  of  servants,  our  Lord  elsewhere  shews  to  com- 
prehend  under  a  figure  all  the  teachers  under  the  law,  when 
He  says,  For  all  those  things  must  be  fulfilled  which  loere 
written  in  the  law  ofMoses,  and  the  Prophets,  and  the  Psalms, 
concerning  Me. 

Theophyl.  After  the  prophets  then  had  sufFered  all  these 
things,  the  Son  is  delegated;  for  it  follows,  Then  said  the 
Lord  of  the  vineyard,  What  shall  I  do  ?  That  the  Lord  of 
the  vineyard  speaks  doubtingly,  arises  not  from  ignorance, 
for  what  is  there  that  the  Lord  knows  not  ?  but  He  is  said  to 
hesitate,  that  the  free  will  of  man  may  be  preserved.  Cyril. 
The  Lord  of  the  vineyard  also  ponders  what  He  should  do, 
not  that  He  is  in  need  of  ministers,  but  that  having  tho- 
roughly  tried  every  device  of  human  aid,  yet  His  people 
being  in  no  wise  healed,  He  may  add  something  greater;  as 
He  goes  on  to  say,  Iwill  send  my  beloved  son :  it  may  be  they 
will  reverence  him  when  they  see  him.  Theophyl.  Now  He 
said  this,  not  as  ignorant  that  they  would  treat  Him  worse 
than  they  did  the  prophets,  but  because  the  Son  ought  to 
be  reverenced  by  them.  But  if  they  should  still  be  rebel- 
lious  and  slay  Him,  this  would  crown  their  iniquity.  Lest 
therefore  any  should  say  that  the  Divine  Presence  has  neces- 
sarily  been  the  cause  of  their  disobedience,  He  uses  purposely 
this  doubtful  mode  of  speech. 

Ambrose.  When  then  the  only  begotten  Son  was  sent  to 
them,  the  unbelieving  Jews,  wishing  to  be  rid  of  the  Heir, 
put  Him  to  death  by  crucifying  Him,  and  rejected  Him 
by  denying  Him.  Christ  is  the  Heir  and  the  Testator  like- 
wise.  The  Heir,  because  He  survives  His  own  death ;  and 
of  the  testament  which  He  Himself  bequeathed,  He  reaps  as 
it  were  the  hereditary  profits  in  our  advances.     Bede.  But 


VER.  9  — 18.  ST.  LUKE.  657 

our  Lord  most  clearly  proves  that  the  Jewish  rulers  crucified 
the  Son  of  God  not  from  ignorance  but  for  envy.     For  they 
knew  it  was  He  to  whom  it  was  said,  /  will  give  Thee  the  Ts.  2,  8. 
heathen  for  Thine  inheritance.     And  they  cast  him  out  of  the 
vineyard,  and  slew  him.     Because  Jesus,  that  He  might  sanc-  Heb.  13, 
tify  the  people  by  His  blood  suffered  without  the  gate. 

Theophyl.  Since  we  have  already  assumed  the  people, 
not  Jerusalem,  to  be  the  vineyard,  it  may  perhaps  be  more 
properly  said  that  the  people  indeed  slew  Him  without  the 
vineyard;  that  is,  our  Lord  suffered  without  the  hands  of  the 
people,  because  in  truth  the  people  did  not  with  their  own 
hands  inflict  death  upon  Him,  but  dehvered  Him  up  to  Pilate 
and  the  Gentiles.  But  some  by  the  vineyard  have  under- 
stood  the  Scripture,  which  not  beheving  they  slew  the  Lord. 
And  so  without  the  vineyard,  that  is,  without  Scripture,  our 
Lord  is  said  to  have  suffered. 

Bede.  Or  was  He  cast  out  of  the  vinevard  and  slain,  be- 
cause  He  was  first  driven  out  of  the  hearts  of  the  unbelievers, 
and  then  fastened  to  the  cross  ? 

Chrys.  Now  it  was  not  accidentally  but  part  of  the  pur- 
pose  of  the  divine  dispensation  that  Christ  came  after  the 
prophets.  For  God  does  not  pursue  all  things  at  once,  but 
accommodates  Himself  to  mankiud  through  His  great  mercy  ; 
for  if  they  despised  His  Son  coming  after  His  servants,  much 
less  would  they  have  heard  Him  before.  For  they  who  Us- 
tened  not  to  the  inferior  commands,  how  would  they  have 
heard  the  greater  ? 

Ambrose.  He  rightly  puts  a  question  to  them,  that  they 
may  condemn  themselves  by  their  owu  words,  as  it  follows, 
What  then  will  the  Lord  of  the  vineyard  do  io  them  ?  Basil. 
And  this  happens  as  it  were  to  men  who  are  condemned, 
having  nothing  to  answer  to  the  plain  evidence  of  justice. 
But  it  is  the  property  of  Divine  mercy  not  to  inflict  punish- 
ment  in  secret,  but  to  foretell  it  with  threatenings,  that  so  it 
might  recall  men  to  repentance ;  and  thus  it  follows  here, 
He  shall  come  and  destroy  those  husbandmen.  Ambrose.  He 
says,  the  Lord  of  the  vineyard  will  come,  because  in  the  Son 
is  present  also  the  Father's  majesty;  or  because  in  the  last 
times  He  will  be  more  graciously  present  by  His  Spirit  iu 
the  hearts  of  men. 

VOL.  III.  2  u 


GjS  GOSPEL    ACCOIIDING   TO  CHAP.  XX. 

Cyril.  The  Jewish  rulers  were  shut  out  then,  because 
they  resistcd  their  Lor(l's  will,  and  made  the  vineyard  barreu 
which  was  entrusted  to  them.  But  the  cultivation  of  the 
vineyard  was  given  to  the  Priests  of  the  New  Testament, 
upon  wliich  the  Scribes  and  Pharisees,  as  soou  as  they  per- 
ceived  the  forcc  of  the  parable,  refuse  to  permit  it,  saying  as 
follows,  God  forbid.  They  did  not  how^ever  escape  any  whit 
the  more,  because  of  their  obstinacy  and  disobedience  to  the 
faith  of  Christ. 

Theophyl.  Now  Matthew  seems   to    relate    the    parable 

differently;  that  when  our  Saviour  asked  indeed,  What  will 

he  do  then  to  the  husbandmen  ?   the  Jews  answered,  he  will 

miserabhj  destroy  them.     But  there  is  no  difFerence  between 

the  two  circumstances.     The  Jews  at  first  pronounced  that 

opinion,  then  perceiviug  the  point  of  the  parable  said,  God 

kw".  (le    forbid,  as  Luke  here  relates.     Aug.  Or  else,  in  the  multi- 

cijn.  Ev.     ixxAe  of  which  we  are  speaking  there  were  those  who  craftily 

cap.  70.      asked  our  Lord  by  what  authority  He  acted ;    there  were 

those  also  who  not  craftily,  but  faithfully,  cried  aloud,  Blessed 

is  He  who  coineth  in  the  Name  of  the  Lord.     And  so  there 

would  be  some  who  would  say,  He  will  miserably  destroy 

those  husbundmen,  and  let  out  his  vineyard  to  others.     Which 

are  rightly  said  to  have  been  the  words  of  our  Lord  Himself, 

either  on  account  of  their  truth,  or  because  of  the  unity  of 

the  members  with  the  head;    while  there  would  be  others 

also  who  would  say  to  those  who  made  this  answer,  God 

forbid,  inasmuch  as  they  understood  the  parable  was  spoken 

against  themselves.     It  follows,  And  He  beheld  them,  and 

said,  What  is  this  then  that  is  written,  The  stone  which  the 

builders  rejected,  the  same  is  become  the  head  of  the  corner  ? 

Bede.  As  if  He  said,  How  shall  the  prophecy  be  fulfilled, 

.  except  tliat  Christ,  being  rejected  and  slaiu  by  you,  is  to 

be  preached  to  the  Geutiles,  who  will  beheve  on  Him,  that 

as  the  corner  stone  He  may  thus  from  both  nations  build 

up  one  temple  to  Himself  ?     Euseb.  Christ  is  called  a  stone 

on  account  of  His  earthly  body,  cut  out  without  hands,  as  iu 

Dan.  2,     the  vision  of  Daniel,  because  of  His  birth  of  the  Virgin.    But 

^*'  the  stone  is  neither  of  silver  nor  gold,  because  He  is  not  any 

glorious  King,  but  a  man  lowly  and  despised,  wherefore  the 

builders  rejected   Him.     Theophyl.  For  the  rulers  of  the 


VER.  9 — 18.  ST.  LUKE.  659 

people  rejected  Him,  when  they  said,  This  man  is  not  ofGod.  j"''"  ^» 
But  He  was  so  useful  and  so  precious,  that  He  was  placed  as 
the  head  stone  of  the  corner.     Cyril.  But  holy  Scripture  l  ^J^^- 
compares  to  a  corner  the  meeting  together  of  the  two  nations   Eph.  2, 
the  Jew  and  the  Gentile,  into  one  faith.     For  the  Saviour 
has  compacted  both  peoples  into  one  new  man,  reconciling 
them  in  one  body  to  the  Father.     Of  saving  help  then  is 
that  stone  to  the  corner  made  by  it,  but  to  the  Jews  who 
resist  this  spiritual  uniou,  it  bringeth  destruction. 

Theophyl.  He  mentions  two  coudemnations  or  destruc- 
tions  of  them,  one  indeed  of  their  souls,  which  they  suffered 
being  ofFended  in  Christ.  And  He  touches  this  when  He 
says,  Whosoever  shall  fall  upon  that  stone  shall  be  shaken  to 
pieces.  But  the  other  of  their  captivity  and  extermination, 
which  the  stone  that  was  despised  by  them  brought  upon 
them.  And  He  points  to  this  when  He  says,  But  upon 
whomsoever  it  shall  fall,  it  shall  grind  him  to  powder,  or 
winnow  him.  For  so  were  the  Jews  winnowed  through  tl  e 
whole  world,  as  the  straw  from  the  threshing  floor.  And 
mark  the  crder  of  things  ;  for  first  comes  the  wickedness  com- 
raitted  against  Him,  then  follovvs  the  just  vengeance  of  Gcd. 
Bede.  Or  else,  He  who  is  a  sinner,  yet  believes  on  Christ, 
falls  indeed  upon  the  stone  and  is  shaken,  for  he  is  preserved 
by  penitence  unto  salvation.  But  upon  whomsoever  it  shall 
fall,  that  is,  upon  whom  the  stone  itself  has  come  down  be- 
cause  he  denied  it,  it  shall  grind  him  to  powder,  so  that  not 
even  a  broken  piece  of  a  vessel  shall  be  left,  in  which  may 
be  drunk  a  little  water.  Or,  He  means  by  those  who  fall  upon 
Him,  such  as  only  despise  Him,  and  therefore  do  not  yet 
utterly  perish,  but  are  shaken  violently  so  that  they  cannot 
walk  upright.  But  upon  whom  it  falls,  upon  them  shall  He 
come  in  judgment  with  everlasting  punishment,  therefore 
shall  it  grind  them  to  powder,  that  they  may  be  as  the  dust  Ps.  ],  4. 
which  the  wind  scatters  from  the  face  of  the  earth. 

Ambrose.  The  vineyard  is  also  our  type.     For  the  bus- 
bandman  is  the  Almighty  Father,  the  vine  is  Christ,  but  we  Jolm 
are  the  branches.     Rightly  are  the  people  of  Christ  called  a  ^'''  ^ 
vine,  either  because  it  carries  on  its  front  the  sign  of  the  cross, 
or  because  its  fruits  are  gathered  in  the  latter  time  of  the 
year,  or  because  to  all  men,  as  to  the  equal  rows  of  viues,  poor 

2u2 


GCO  GOSPET,    ACCOKDTNG    TO  CTTAP.  XX. 

as  well  as  rich,  servants  as  well  as  masters,  there  is  an  eqiial 
allotracnt  in  the  Church  withont  distinction  of  pcrsons.  And 
as  the  vine  is  married  to  the  trees,  so  is  the  body  to  the  soul. 
Loving  this  vineyard,  the  husbandman  is  wont  to  dig  it  and 
prune  it,  lest  it  grow  too  luxuriant  in  the  shade  of  its  foliage, 
and  chcck  by  unfruitful  boastfulness  of  words  the  ripening 
of  its  natural  character.  Here  must  be  the  vintage  of  the 
whole  world,  for  here  is  the  vineyard  of  the  whole  world. 

Bedein  Bede.  Or  uuderstanding  it  morally ;  to  every  one  of  the 

^"^"  ■  faithful  is  let  out  a  vineyard  to  cultivate,  in  that  the  mystery 
of  baptism  is  entrusted  to  him  to  work  out.  One  servant  is 
sent,  a  second  and  a  third,  when  the  Law,  the  Psalms,  and 
the  Prophets  are  read.  But  the  servant  who  is  sent  is  said 
to  be  treated  despitefully  or  beaten,  when  the  word  heard  is 
despised  or  blasphemed.    The  heir  who  is  sent  that  man  kills 

Heb.  6,  C.  as  far  as  he  can,  who  by  sin  tramples  under  foot  the  Son  of 
God.  The  wicked  husbandman  being  destro^^ed,  the  vineyard 
is  given  to  another,  when  with  the  gift  of  grace,  which  the 
proud  man  spurned,  the  humble  are  enriched. 


19.  And  the  Chief  Priests  and  the  Scribes  the 
same  hour  songbt  to  lay  hands  on  Hini ;  and  they 
feared  the  people :  for  they  perceived  that  He  had 
spoken  this  parable  against  them. 

20.  And  they  watched  Him,  and  sent  forth  spies, 
which  should  feign  themselves  just  men,  that  they 
might  take  hold  of  His  words,  that  so  they  might 
dehver  Him  unto  the  power  and  authority  of  the 
governor. 

2L  And  they  asked  Him,  saying,  Master,  we  know 
that  Thou  sayest  and  teachest  rightly,  neither  ac- 
ceptest  Thou  the  person  of  any,  but  teachest  the  way 
of  God  truly : 

22.  Is  it  lawful  for  us  to  give  tribute  unto  Caesar, 
or  no  ? 

23.  But  He  perceived  their  craftiness,  and  said  unto 
them,  Why  tempt  ye  Me  ? 


VER.   19—26.  ST.   LUKE.  G61 

24.  Shew  me  a  penny.  Wliose  image  and  super- 
scription  hath  it?    They  answered  and  said,  C£esar's. 

25.  And  He  said  mito  them,  Render  therefore  unto 
Csesar  the  things  which  be  Csesar^s,  and  ,  unto  God 
the  things  which  be  God's. 

26.  And  they  could  not  take  hold  of  His  words 
before  the  people  :  and  they  marvelled  at  His  answer, 
and  held  their  peace. 

Cyril.  It  became  indeed  the  ralers  of  the  Jews,  per- 
ceiving  that  the  parable  was  spoken  of  them,  to  depart 
from  evil,  having  been  thus  as  it  were  warned  concern- 
ing  the  future.  But  little  mindful  of  this,  they  rather  gather 
a  fresh  occasion  for  their  crimes.  The  commandment  of  the 
Law  restrained  them  not,  which  says,  The  innocent  and  Exod. 
righteous  men  thou  shalt  not  slay,  but  the  fear  of  the  people  ' 
checked  their  wicked  purpose.  For  they  set  the  fear  of  mau 
before  the  reverence  of  God.  The  reason  of  this  purpose  is 
given,  for  they  perceived  that  He  spoke  this  parable  against 
them.  Bede.  And  so  by  seekiug  to  slay  Him,  they  proved 
the  truth  of  what  He  had  said  in  the  parable.  For  He 
Himself  is  the  Heir,  whose  unjust  death  He  said  was  to  be 
punished.  They  are  the  wicked  husbandmen  who  sought  to 
kill  the  Son  of  God.  This  also  is  daily  committed  in  the 
Church  when  any  one,  only  in  name  a  brother,  is  ashamed 
or  afraid,  because  of  the  many  good  men  with  whom  he 
lives,  to  break  into  that  unity  of  the  Church's  faith  and 
peace  which  He  abhors.  And  because  the  chief  priests 
sought  to  lay  hold  of  our  Lord  but  could  not  by  themselves, 
they  tried  to  accoraphsh  it  by  the  hands  of  the  governor ;  as 
it  follows,  And  they  watched  Eim,  ^c.  Cyril.  For  they 
seemed  to  be  trifiing,  yet  were  in  earnest,  forgetful  of  God, 
■who  says,  Who  is  this  that  hideth  his  counsel  from  Me  ?  For  rob 
they  come  to  Christ  the  Saviour  of  all,  as  though  He  were  "' 
a  common  man,  as  it  follows,  that  they  might  take  Him  in 
His  speech. 

Theophyl.  They  laid  snares  for  our  Lord,  but  got  their 
own  feet  entangled  in  thera.  Listen  to  their  cunning,  And 
they  asked  Him,  saying,  Master,  we  know  that  TJtou  sayest 


6G2  GOSPEL    ACCORDING    TO  CIIAP.  .^X. 

and  teachest  righthj.  Bede.  This  smooth  and  artful  question 
was  to  entice  the  ansvverer  to  say  that  He  fears  God  rathcr 
than  Cjcsar,  for  it  foUows,  Neither  acceptest  Thou  the  person 
of  any,  but  teachest  the  way  of  God  truly.  This  thcy  say,  to 
entice  llim  to  tell  them  tluit  they  ought  not  to  pay  tribute, 
in  order  that  the  servants  of  the  guard,  (who  according  to 
the  other  Evangelists  are  said  to  have  been  present,)  might 
immediately  upon  hearing  it  seize  Him  as  the  leader  of  a 
sedition  agaiust  the  Romans.  And  so  they  proceed  to  ask, 
Is  it  laivful  to  give  tribute  to  Ceesar,  or  not  ?  For  there  was 
a  great  division  among  the  people,  some  saying  that  for  the 
sake  of  security  and  quiet,  seeing  that  the  Romans  fought 
for  all,  they  ought  to  pay  tribute ;  while  the  Pharisees,  on 
the  contrary,  declared,  that  the  people  of  God,  who  gave 
tithes  and  first  fruits,  ought  not  to  be  subject  to  the  law  of 
man.  Theophyl.  Therefore  it  was  intended,  in  case  He 
said  they  ought  to  give  tribute  to  Ciesar,  that  He  should  be 
accused  by  the  people,  as  placing  the  nation  under  the  yoke 
of  slavery,  but  if  He  forbade  them  to  pay  the  tax  that  they 
should  denounce  Him  as  a  stirrer  up  of  divisions  to  the  go- 
vernor.  But  He  escapes  their  snares,  as  it  follows,  Per- 
ceiving  their  craftiness,  He  said  unto  them,  Why  tempt  ye  Me  ? 
Sheiv  Me  a  penny.  Whose  image  and  superscription  has  it  ? 
Ambrose.  Our  Lord  here  teaches  us,  how  cautious  we  ought 
to  be  in  our  answers  to  heretics  or  Jews;  as  He  said  else- 
Matt.  10,   where,  Be  ye  wise  as  serpents. 

Bede.  Let  those  who  impute  the  question  of  our  Saviour 
to  ignorance,  learn  from  this  place  that  Jesus  was  well 
able  to  know  whose  image  was  on  the  money ;  but  He  asks 
the  question,  that  He  might  give  a  fitting  answer  to  their 
words ;  for  it  foUows,  They  answered  and  said,  CcBsar's.  We 
raust  not  suppose  Augustus  is  thereby  meant,  but  Tiberius, 
for  all  the  E/Oman  kings  were  called  Caesar,  from  the  first 
Caius  Csesar.  But  from  their  answer  our  Lord  easily  solves 
the  question,  for  it  follows,  And  He  said  unto  them,  Render 
unto  C(Esar  the  things  ivhich  be  C(Bsar's,  and  unto  God  the 
things  ivhich  be  God's.  Titus.  As  if  He  said,  With  your 
words  ye  tempt  Me,  obey  Me  in  works.  Ye  have  indeed 
C8esar's  image,  ye  have  undertaken  his  offices,  to  him  there- 
fore  give  tribute,  to  God  fear.    For  God  requireth  not  money, 


VER.  19—26.  ST.  LUKE.  663 

but  faith.  Bede.  "Flender  also  to  God  the  tliings  which  be 
God's,  that  is  to  say,  tithes,  first  fruits,  offerings,  and  sacri- 
fices.  Theophyl.  And  observe  that  He  said  not,  give,  but 
return.  For  it  is  a  debt.  Thy  prince  protects  thee  from 
enemies,  renders  thy  life  tranquil.  Surely  then  thou  art 
bound  to  pay  him  tribute.  Nay,  this  very  piece  of  money 
which  thou  bringest  thou  hast  from  him.  Retura  then  to 
the  king  the  king's  money.  God  also  has  given  thee  under- 
standing  and  reason,  make  then  a  return  of  these  to  Him, 
that  thou  mayest  not  be  compared  to  the  beasts,  but  in  all 
things  mayest  walk  wisely.  Ambrose.  Be  unwiiling  then, 
ii  thou  wouldest  not  offend  Csesar,  to  possess  worldly  goods. 
And  thou  rightly  teachest,  first  to  render  the  things  which 
be  Csesar^s.  For  no  one  can  be  the  Lord's  unless  he  has  first 
renounced  the  world.  Oh  most  galling  chain  !  To  promise 
to  God,  and  pay  not.  Far  greater  is  the  contract  of  faith 
than  that  of  money. 

Origen.   Now  this  place  contains  a  mystery.     For  there 
are  two  images  in  man,  one  which  he  received  from  God, 
as  it  is  written,  Let  us  make  man  in  our  own  iniage :  auother  Gen,  1,26. 
from  the  enemy,  which  he  has  contracted  through  disobe- 
dience  and  sin,  allured  and  won  by  the  enticing  baits  of 
the  prince  of  this  world.     For  as  the  penny  has  the  image 
of  the  emperor  of  the  world,  so  he  who  does  the  works  of 
the  power  of  darkness,  bears  the  iniage  of  Him  whose  works 
lie  doth.     He  says  then,  Render  unto  CcBsar  the  things  which 
be   C(Bsar's,  that  is,  cast  away  the  earthly  image,  that  ye 
may  be  able,  by  putting  on  the  heavenly  image,  to  render 
unto  God  the  things  which  be  God's,  namely,  to  love  God. 
Which  things  Moses  says   God  requires  of  us.     But  God  Deut. 
raakes  this  demand  of  us,  not  because  He  has  need  that  we     ' 
should  give  Him  any  thing,  but  that,  when  we  have  given, 
He  might  grant  us  this  very  same  gift  for  our  salvation. 

Bede.  Now  they  who  ought  rather  to  have  beheved  such 
great  wisdom,  marvelled  that  in  all  their  cunning  they  had 
found  no  opportunity  of  catching  Him.  As  it  follows,  And 
they  could  not  tahe  hold  of  His  words  before  the  people :  and 
they  marvelled  at  His  answer,  and  held  their  peace.  Theo- 
PHYL.     This  was  their  main  object,  to  rebuke  Him  before 


G64)  GOSPEL   ACCOTimNG   TO  CHAP,  XX. 

the  peoplc,  wliicli  thcy  wcre  unable  to  do  because  of  thc 
wondcrful  wisdom  of  His  ansvver. 


27.  Then  came  to  Him  certain  of  the  Sadducees, 
which  deny  that  there  is  any  resurrection ;  and  they 
asked  Him, 

28.  Saying,  Master,  Moses  wrote  unto  us,  If  any 
man's  brother  die,  having  a  wife,  and  he  die  without 
children,  that  his  brother  should  take  his  wife,  and 
raise  up  seed  unto  his  brother. 

29.  There  were  therefore  seven  brethren:  and  the 
first  took  a  wife,  and  died  without  children. 

30.  And  the  second  took  her  to  wife,  and  he  died 
childless. 

31.  And  the  third  took  her;  and  in  like  manner 
the  seven  also :  and  they  left  no  children,  and  died. 

32.  Last  of  all  the  woman  died  also. 

33.  Therefore  in  the  resurrection  whose  wife  of 
them  is  she  ?  for  seven  had  her  to  wife. 

34.  And  Jesus  answering  said  unto  them,  The 
children  of  this  world  marry,  and  are  given  in 
marriage : 

35.  But  they  which  shall  be  accounted  worthy  to 
obtain  that  world,  and  the  resurrection  fi'om  the  dead, 
neither  niarry,  nor  are  given  in  marriage : 

36.  Neither  can  they  die  any  more :  for  they  are 
equal  unto  the  angels ;  and  are  the  children  of  God, 
being  the  children  of  the  resurrection. 

37.  Now  that  the  dead  are  raised,  even  Moses 
shewed  at  the  bush,  when  he  called  the  Lord  the 
God  of  Abraham,  and  the  God  of  Isaac,  and  the  God 
of  Jacob. 

38.  For  He  is  not  a  God  of  the  dead,  but  of  the 
living  :  for  all  live  unto  Him. 


VER.  27 — 40.  ST.  LUKE.  6G5 

39.  Then  certain   of  the    Scribes   answering  said, 
Master,  Thou  hast  well  said. 

40.  And  after  that  they  durst  not  ask   Him  any 
questions  at  all. 

Bede.  There  were  two  heresies  araong  the  Jews,  one  of 
the  Pharisees,  who  boasted  in  the  righteousness  of  their 
traditions,  and  hence  they  were  called  by  the  people,  "  sepa- 
rated;"  the  other  of  the  Sadducees,  whose  name  signified 
"righteous,"  claiming  to  themselves  that  which  they  were 
not.  When  the  forraer  went  away,  the  latter  carae  to  terapt 
Him.  Origen.  The  heresy  of  the  Sadducees  not  only  denies 
the  resurrection  of  the  dead,  but  also  beheves  the  soul  to  die 
with  the  body.  Watching  then  to  entrap  our  Saviour  in 
His  words,  they  proposed  a  question  just  at  the  time  when 
they  observed  Him  teaching  His  disciples  concerning  the  re- 
surrection  ;  as  it  follows,  And  they  asked  Him,  sayinrj,  Mader, 
Moses  wrote  to  us,  If  a  brother,  ^c.  Ambrose.  According 
to  the  letter  of  the  law,  a  woraan  is  compelled  to  marry, 
however  unwiUing,  in  order  that  a  brother  may  raise  up 
seed  to  his  brother  who  is  dead.  The  letter  therefore  killeth, 
but  the  Spirit  is  the  master  of  charity.  Theophyl.  Now 
the  Sadducees  resting  upon  a  weak  foundation,  did  not  be- 
heve  in  the  doctrine  of  the  resurrection.  For  imagining  the 
future  hfe  in  the  resurrectioii  to  be  carnal,  they  were  justly 
misled,  and  hence  revihng  the  doctrine  of  the  resurrection 
as  a  thing  impossible  they  invent  the  story,  There  were  seven  Bede 
brothers,  S^x.  Bede.  They  devise  this  story  in  order  to  con-  "'  '^"^^' 
vict  those  of  foUy  who  assert  the  resurrection  of  the  dead. 
Hence  they  object  a  base  fable,  that  they  may  deny  the 
truth  of  the  resurrection. 

Ambrose.  Mystically,  this  woraan  is  the  synagogue,  which 
had  seven  husbands,  as  it  is  said  to  the  Saraaritan,  Thou  John  4, 
hadst  five  husbands,  because  the  Samaritan  follows  only  the 
five  books  of  Moses,  the  synagogue  for  the  most  part  seven. 
And  frora  none  of  them  has  she  received  the  seed  of  an 
hereditary  off"spring,  and  so  can  have  no  part  with  her  hus- 
bands  in  the  resurrection,  because  she  perverts'  the  spiritual 
raeaning  of  the  precept  into  a  carnaL  For  not  any  carnal 
brother  is  pointed  at.  who  should  raise  seed  to  his  deceased 


666  GOSPEL    ACCOllDING    TO  CHAP.  XX. 

biotlier,  l)ut  that  brother  who  from  the  dead  people  of  the 
Jews   should    claim    unto   himself  for  wife    the  wisdom    ot 
the  divine   worsliip,   and  from   it  should  raise  up   sced  in 
the  Apostles,  who  being  left  as  it  were  unformed   in  the 
womb  of  the  synagogue,  liave  according  to  the  election  of 
grace  been  thought  worthy  to  be  preserved  by  the  admix- 
ture  of  a  uew  seed.     Bede.  Or  these  seven  brothers  answer 
to  the  reprobate,  who  throughout  the  whole  Hfe  of  the  world, 
which  revolves  in  seven   days,  are  fruitless  in  good  works, 
and  these  being  carried  away  by  death  one  after  another, 
at  length  the  course  of  the  evil  world,  as  the  barren  woman, 
itself  also  passes   away.     Theophyl.   But  our  Lord   shews 
that  in  the  resurrection  there  will  be  no  fleshly  conversa- 
tion,  thereby  overthrowing  their  doctrine  together  with  its 
slender  foundation  ;  as  it  follows,  And  Jesus  said  unto  them, 
Auor.  de      The  children  of  this  world  marry,  ^c.     Aug,  For  marriages 
Ev.TV     ^^e  for  the  sake  of  children,  children  for  succession,  succes- 
cap.  49.     sion  because  of  death.     Where  then  there  is  no  death,  there 
are  no  marriages  ;  and  hence  it  follows,  But  they  which  shall 
be  accounted  worthy,  ^c.     Bede.  Which  must  not  be  taken 
as  if  only  they  who  are  worthy  were  either  to  rise  again  or 
be  without  marriage,  but  all  sinners  also  shall  rise  again, 
and  abide  without  marriage  in  that  new  world.     But  our 
Lord  wished  to  mention  only  the  elect,  that  He  might  incite 
the  minds  of  His  hearers  to  search  into  the  glory  of  the 
resurrection. 
Aug.  de         AuG.    As  our   discourse   is   made  up   and  completed  by 
QusBst.      departing  and  succeeding  syllables,  so  also  men  themselves 
sup.  whose  faculty  discourse  is,  by  departure  and  succession  make 

up  and  complete  the  order  of  this  world,  which  is  built  up 
with  the  mere  temporal  beauty  of  things.  But  in  the  future 
life,  seeing  that  the  Word  which  we  shall  enjoy  is  formed 
by  no  departure  and  succession  of  syllables,  but  all  things 
•which  it  has  it  has  everlastingly  and  at  once,  so  those  who 
partake  of  it,  to  whom  it  alone  will  be  life,  shall  neither 
depart  by  death,  nor  succeed  by  birth,  even  as  it  now  is 
■with  the  angels;  as  it  follows,  For  ihey  are  equal  to  the 
angels.  Cyril.  For  as  the  multitude  of  the  angels  is  indeed 
very  great,  yet  they  are  not  propagated  by  generation,  but 
have  their  being  from  creation,  so  also  to  those  who  rise 


VER.  27 — 40.  ST.  LUKE.  667 

again,  there  is  no  more  necessity  for  marriage ;  as  it  follows, 
And  are  the  children  of  God.  Theophyl.  As  if  He  said, 
Because  it  is  God  who  worketh  in  the  resurrection,  rightly 
are  they  called  the  sons  of  God,  who  are  regenerated  by 
the  resurrection.  For  there  is  nothing  carnal  seen  in  the 
regeneration  of  them  that  rise  again,  there  is  neither  coming 
together,  nor  the  womb,  nor  birth.  Bede.  Or  they  are 
equal  to  the  angels,  and  the  children  of  God,  because  made 
new  by  the  glory  of  the  resurrection,  with  no  fear  of  death, 
with  no  spot  of  corruption,  with  no  quality  of  an  earthly 
condition,  they  rejoice  in  the  perpetual  beholding  of  God's 
presence. 

Origen.  But  because  the  Lord  says  in  Matthew,  which 
is  here  omitted,   Ye  do  err,  not  knowing  the   Scriptures,  I  Matt. 
ask  the  question,  where  is  it  so  written,  They  shall  neither  ^^'  ^^- 
niarry,  nor  be  given  in  marriage  ?  for  as  I  conceive  there  is 
no  such  thing  to  be  found  either  in  the  Old  or  New  Testa- 
ment,  but  the  whole  of  their  error  had  crept  in  from  the 
reading  of  the  Scriptures  without  understanding ;  for  it  is 
said  in  Esaias,  My  elect  shall  not  have  children  for  a  curse.  isai. 
Whence  they  suppose  that  the  like  will  happen  in  the  resur-     '   ^' 
rection.  But  Paul  interpreting  all  these  blessings  as  spiritual, 
knowing  them  not  to  be  carnal,  says  to  the  Ephesians,   Ye  Eph.  i,  3. 
have  blessed  us  in  all  spiritual  blessings.     Theophyl.  Or  to 
the  reason  above  given   the  Lord   added  the  testimony  of 
Scripturej  Now  that  the  dead  are  raised,  Moses  also  shewed  lE-xod.  3, G. 
at  the  bush,  as  the  Lord  saith,  /  cm  the  God  of  Abraham, 
the  God  of  Isaac,  and  the  God  of  Jacob.     As  if  He  said,  If 
the  patriarchs  have  once  returned  to  nothing  so  as  not  to 
live  with  God  iu  the  hope  of  a  resurrection,  he  would  not 
have  said,  I  am,  but,  I  was,  for  we  are  accustomed  to  speak 
of  things  dead  and  gone  thus,  I  was  the  Lord  or  Master  of 
such  a  thing ;  but  now  that  He  said,  I  am,  He  shews  that 
He  is  the  God  and  Lord  of  the  living.     This  is  what  follows, 
But  He  is  not  a  God  of  the  dead,  but  of  the  living :  for  all 
live  unto  Him,    For  though  they  have  departed  from  life,  yet 
live  they  with  Him  in  the  hope  of  a  resurrection.    Bede.  Or 
He  says  this,  that  after  having  proved  that  the  souls  abide 
after  death,  (which  the  Sadducees  denied,)  He  might  next 
iutroduce  the  resurrection  also  of  the  bodies,  which  together 


008  GOSPEL    ACCORDING   TO  CTIAF.  XX. 

with  the  souls  have  done  good  or  evil.  But  that  is  a  true 
life  which  the  just  live  unto  God,  even  though  they  are  dead 
in  the  body.  Now  to  prove  the  truth  of  the  resurrection, 
He  might  have  brought  much  more  obvious  examples  from 
the  Prophets,  but  the  Sadducees  received  only  the  five  books 
of  Moses,  rejecting  the  oracles  of  the  Prophets. 
Chrys.  Chrys.    As  thc  saiuts  claira   as  their  own  the  common 

Serm'4'  Lord  of  the  world,  not  as  derogating  from  His  dominion, 
but  testifying  their  afFection  after  the  manner  of  lovers,  who 
do  not  brook  to  love  with  many,  but  desire  to  express  a  cer- 
tain  pecuUar  and  especial  attachment ;  so  likewise  does  God 
call  Himself  especially  the  God  of  these,  not  thereby  narrow- 
ing  but  enlarging  His  dominion;  for  it  is  not  so  much  the 
multitude  of  His  subjects  that  manifests  His  power,  as  the 
virtue  of  His  servants.  Therefore  He  does  not  so  delight 
in  the  name  of  the  God  of  heaven  and  earth,  as  in  that  of 
the  God  of  Abraham,  Isaac,  and  Jacob.  Now  among  meu 
servants  are  thus  denominated  by  their  masters ;  for  we  say, 
*  The  steward  0/  such  a  man/  but  on  the  coutrary  God  is 
called  the  God  o/Abraham. 

Theophyl.  But  when  the  Sadducees  were  silenced,  the 
Scribes  commend  Jesus,  for  they  were  opposed  to  them, 
saying  to  Him,  Master,  Thou  hast  ivell  said.  Bede.  And 
since  they  had  been  defeated  in  argument,  they  ask  Hira 
no  further  questions,  but  seize  Him,  and  deUver  Him  up  to 
the  Roman  power.  Frora  which  we  may  learn,  that  the 
poison  of  envy  may  indeed  be  subdued,  but  it  is  a  hard 
thing  to  keep  it  at  rest. 

41.  And  He  said  unto  tbem,  How  say  they  that 
Christ  is  David's  son  ? 

42.  And  David  himself  saith  in  the  book  of  Psalms, 
The  LoRD  said  unto  my  Lord,  Sit  Thou  on  My  right 
haiid, 

43.  Till  I  make  Thine  enemies  Thy  footstool. 

44.  David  therefore  calleth  Him  Lord,  how  is  He 
then  his  son  ? 

Theophyl.  Although  our  Lord  was  shortly  about  to  enter 
on  His  Passion,  He  proclaims  His  own  Godhead,  aud  that 


VRR.  41 44.  ST.  LUKE.  GG9 

too  neither  incautioasly  nor  boastfully,  but  witli  modesty. 
For  He  puts  a  question  to  them,  and  having  thrown  them 
into  perplexity,  leaves  them  to  reason  out  the  conclusion; 
ns  it  follows,  And  He  said  unto  them,  How  say  they  that 
Christ  is  David's  son  ?  Ambrose.  They  are  not  blamed  here 
because  they  acknowled°:e  Him  to  be  David's  son,  for  the  Luke 

,       ,       ,    j    18,  42. 

blind  man  for  so  doing  was  thought  worthy  to  be  healed.  j^j^^f 
And   the   children   saying,   Hosanna    to   the  son   of  David,  21, 9. 
rendered  to  God  the  glory  of  the  highest  praise ;  but  they 
are  blamed  because  they  believe  Him  not  to  be  the  Son  of 
God.      Hence  it  is  added,  And  David  himself  saith  in  the 
book  of  Psalms,  The  Lord  said  unto  my  Lord.      Both   thePs.  iio,  1. 
Father  is  Lord  and  the  Son  is  Lord,  but  there  are  not  two 
Lords,  but  one  Lord,  for  the  Father  is  in  the  Son,  and  the 
Son  is  in  the  Father.     He  Himself  sits  at  the  right  hand  of 
the  Father,  for  He  is  coequal  with  the  Father,  inferior  to 
none;  for  it  follows,  Sit  Thou  at  My  right  hand.     He  is  not 
honoured  by  sitting  at  the  right  hand,  nor  is  He  degraded 
by  being  sent.     Degrees  of  dignity  are  not  sought  for,  where 
is  the  fulness  of  divinity. 

AuG.  By  the  sitting  we  must  not  conceive  a  posture  of  the  Aug.  de 
human  limbs,  as  if  the  Father  sat  on  the  left  and  the  Son  on  adCatech. 
the  right,  but  the  right  hand  itself  we  must  interpret  to  be  ^*  "•  '^-  '^- 
the  power  which  that  Man  received  who  was  taken  up  into 
Himself  by  God,  that  He  should  come  to  judge,  who  at  first 
came  to  be  judged.    Cyril.  Or,  that  He  sits  on  the  Father's 
right  hand  proves  His  heavenly  glory.     For  whose  throne  is 
equal,  their  Majesty  is  equal.     But  sitting  when  it  is  said  of 
God  signifies   a  universal  kingdom  and  power,      Therefore 
He  sitteth  at  the  right  hand  of  the  Father,  because  the  "Word 
proceeding  from  the  substance  of  the  Father,  being  made 
flesh,  putteth  not  oflF  His  divine  glory. 

Theophyl.  He  manifests  then  that  He  is  not  opposed  to 
the  Father,  but  agrees  with  Him,  since  the  Father  resists 
the  Son's  enemies,  Until  I  make  Thine  enemies  Thy  footstool. 
Ambrose.  We  must  believe  then  that  Christ  is  both  God 
and  man,  and  that  His  enemies  are  made  subject  to  Him  by 
the  Father,  not  through  the  weakness  of  His  power,  but 
through  the  unity  of  their  nature,  since  in  the  one  the  other 
works.     For  the  Son  also  subjects  enemies  to  the  Father,  iu 


G70  OOSPEL    ACCORDING     lO  CUAP.  XX. 

Joiin  tLat  He  glorifies  the  Father  upon  earth.  Tiieophyl.  There- 
''  ■  fore  He  asks  the  question,  and  having  excited  their  doubts, 
leaves  thcra  to  deducc  the  consequence ;  as  it  follows,  David 
therefore  calleih  Uim  Lord,  how  is  Ue  then  his  son  ?  Chrys. 
David  in  truth  was  both  tlie  father  and  the  servant  of  Christ, 
the  former  indeed  accordiug  to  the  flesh,  the  latter  in  the 
Spirit. 

Cyril.  We  then  likewise  in  answer  to  the  new  Pharisees, 
who  neither  confess  the  Son  of  the  holy  Virgin  to  be  the 
true  Son  of  God,  nor  to  be  God,  but  divide  one  son  into  two, 
put  the  like  objections :  How  then  is  the  Son  of  David  Da- 
vid's  Lord,  and  that  not  by  human  lordship,  but  divine  ? 

45.  Then  in  the  audience  of  all  the  people  He  said 
unto  His  disciples, 

46.  Beware  of  the  Scribes,  which  desire  to  walk  in 
long  robes,  and  love  greetings  in  the  markets,  aiid 
the  highest  seats  in  the  synagogues,  and  the  chief 
rooms  at  feasts ; 

47.  Which  devour  widows'  houses,  and  for  a  shew 
make  long  prayers :  the  same  shall  receive  greater 
daranation. 

Chrys.  Chrys.   Now  nothing   is   more   powerful   than  to  argue 

Hom.  19.  fj-Qj^  the  Prophets.     For  this  is  even  of  more  weight  than 

in  Joann.  ^  .  , 

miracles  theraselves.  For  when  Christ  worked  miracles,  He 
was  often  gainsayed.  But  when  He  cited  the  Prophets, 
men  were  at  once  silent,  because  they  had  nothing  to  say. 
But  when  they  were  silent,  He  warns  against  thera ;  as  it  is 
said,  Then  in  the  audience  of  all  the  people  Ue  said  to  His 
disciples.  Theophyl.  For  as  He  was  sending  them  to  teach 
the  world,  He  rightly  warns  them  not  to  imitate  the  pride  of 
the  Pharisees.  Beware  of  the  Scribes,  who  desire  to  walk  in 
long  robes,  that  is,  to  go  forth  into  pubHc,  dressed  in  fine 

Luke        clothes,  which  was  one  of  the  sius  remarked  in  the  rich  man. 

IG,  19.  Cyril.  The  passions  of  the  Scribes  were  the  love  of  vain- 

glory  and  the  love  of  gain.  That  the  disciples  should  avoid 
these  hateful  crimes,  He  gives  them  this  warning,  and  adds, 


VER.  45 — 47.  ST.  LUKE.  671 

And  love  greetings  in  the  markets.  Theophyl.  Whicli  is  the 
way  of  those  who  court  and  hunt  after  a  good  reputatiou,  or 
they  do  it  for  the  sake  of  collecting  money. 

It  follows,  And  the  chlef  seats  in  synagogues.     Bede.  He 

does  not  forbid  those  to  sit  first  in  the  synagogue,  or  at  the 

feast,  to  whom  this  dignity  belongs  by  right,  but  He  tells 

them  to  beware  of  those  who  love  this  unduly  ;  denouncing 

not  the  distinction,  but  the  love  of  it.    Though  the  other  also 

would  not  be  free  from  blame,  when  the  same  men  who  wish 

to  take  part  in  the  disputes  in  the  market,  desire  also  to  be 

called  masters  in  the  synagogue.     For  two  reasons  we  are 

bid  to  beware  of  those  who  seek  after  vain-glory,  either  lest 

we  be  led  away  by  their  pretences,  supposing  those  things  to 

be  good  which  they  do,  or  be  inflamed  with  jealousy,  desiring 

in  vain  to  be  praised  for  the  good  deeds  which  they  pretend 

to.     But  they  seek  not  only  for  praise  from  men,  but  money; 

for  it  follows,  Who  devour  widoivs'  houses,  and  for  a  sheio 

make  long  praijers.     For  pretending  to  be  righteous  and  of 

great  merit  before  God,  they  do  not  fail  to  receive  large  sums 

of  money  frora   the   sick  and  those  whose  consciences   are 

disturbed  with  their  sins,  as  though  they  would  be  their  pro- 

tectors  in  the  judgment.     Chrys.  Thrusting  themselves  also 

into  the  possessions  of  widows,  they  grind  down  their  poverty, 

uot  content  to  eat  as  it  may  be  afforded  them,  but  greedily 

devouring;  using  prayer  also  to  an  evil  end,  they  thus  ex- 

pose  themselves  to  a  heavier  condemnation ;    as  it  follows, 

These  shall  receive  the  greater  damnation.     Theophyl.  Be- 

cause  they  not  only  do  what  is  evil,  but  make  a  pretence  of 

prayer,  so  making  virtue  an  excuse  for  their  sin.     They  also 

impoverish  widows  whom  they  were  bound  to  pity,  by  their 

presence  driving  thera  to  great  expenses.    Bede.  Or  because 

they  seek  from  men  praisc  and  money,  they  are  punished 

with  the  greater  damuation. 


CHAP.  XXI. 

1 .  And  He  looked  up,  and  saw  the  ricli  men  cast- 
ing  their  gifts  into  the  treasury. 

2.  And  He  saw  also  a  certain  poor  widow  casting 
in  thither  two  mites. 

3.  And  He  said,  Of  a  truth  I  say  unto  you,  that 
this  poor  widow  hath  cast  in  more  than  they  all : 

4.  For  all  these  have  of  their  abundance  cast  in 
unto  the  ofFerings  of  God :  but  she  of  her  penury 
hath  cast  in  all  the  Uving  that  she  had. 

Gloss.  Gloss.  Our  Lord  having  rebuked  the  covetousness  of  the 

uon  occ.  Scribes  who  devoured  widows'  houses,  commeuds  the  ahns- 
giving  of  a  widow  ;  as  it  is  said,  And  He  looked  up  and  saw 
the  rich  men  casting  into  the  treasury,  ^c. 

Bede.  In  the  Greek  language,  (pvkd^ai  signifies  to  keep, 
and  gaza  in  Persian  means  riches,  hence  gazophylaciura  is 
used  for  the  name  of  the  place  in  which  raoney  is  kept. 
Now  there  was  a  chest  with  an  opening  at  the  top  placed 
uear  the  altar,  on  the  right  hand  of  those  entering  the  house 
of  God,  iuto  which  the  Priests  cast  all  the  money,  which  was 
given  for  the  Lord's  teraple.  But  our  Lord  as  He  overthrows 
those  who  trade  in  His  house,  .so  also  He  remarks  those  who 
bring  gifts,  giving  praise  to  the  deserving,  but  condemning 
the  bad.  Hence  it  follows,  And  He  saw  also  a  certain 
poor  widow  casting  in  thither  two  mites.  Cykil.  She  oflFered 
two  oboli,  which  with  the  sweat  of  her  brow  she  had  earned 
for  her  daily  hving,  or  what  she  daily  begs  for  at  the  hands 
of  others  she  gives  to  God,  shewing  that  her  poverty  is  fruit- 
ful  to  her,     Therefore  doth  she  surpass  the  others,  and  by 


VER.  5—8.  ST.  LUKE.  G73 

a  just  award  receives  a  crovvn  from  God;  as  it  follovvs,  Of 
a  truth  I  say  unto  you,  ihat  this  poor  widoiv  hath  cast  in 
more,  ^c.      Bede.    For   whatever  we  offer  with  an  honest 
heart  is  well  pleasiug  to  God,  who  hath  respect  unto  the 
heart,  not  the  substance,  nor  does  He  weigh  the  araount  of 
that  which  is  given  in  sacrifice,  but  of  that  from  wliich  it  is 
taken ;    as   it   follows,   For  all   these  have  cast  in  of  their 
abundance,   hut   she   all   that   she   had.      Chrys.    For   God  Chrys. 
regarded  not  the  scantiness  of  the  offering,  but  the  overflow-  j^^^^^   " 
ing  of  the  affection.     Almsgiving  is  not  the  bestowing  a  few  ad  Heb. 
things  out  of  many,  but  it  is  that  of  the  widow  emptying 
herself  of  her  whole  substance.     But  if  vou  cannot  offer  as 
rauch  as  the  widovv,  at  least  give  all  that  reraains  over. 

Bede.  Now  mvsticallv,  the  rich  men  who  cast  their  gifts 
into  the  treasury  signify  the  Jevvs  puffed  up  with  the  right- 
eousuess  of  the  law ;  the  poor  widow,  the  siraplicity  of  the 
Church  which  is  called  poor,  because  it  has  either  cast  away 
the  spirit  of  pride,  or  its  sins,  as  if  they  were  worldly  riches. 
But  the  Church  is  a  widow,  because  her  Husband  eudured 
death  for  her.  She  cast  two  mites  into  the  treasury,  because 
in  God's  sight,  in  whose  keeping  are  all  the  offerings  of  our 
works,  she  preseuts  her  gifts,  whether  of  love  to  God  and 
her  neighbour,  or  of  faith  and  prayer.  And  these  excel  all 
the  works  of  the  proud  Jews,  for  they  of  their  abundance 
cast  iuto  the  offerings  of  God,  in  that  they  presume  on  their 
righteousness,  but  the  Church  casts  in  all  her  hving,  for 
every  thing  that  hath  life  she  believes  to  be  the  gift  of  God. 
Theophvl.  Or  the  widow  may  be  taken  to  mean  any  soul 
bereft  as  it  were  of  her  first  husband,  the  ancient  law,  and 
not  worthy  to  be  united  to  the  Word  cf  God.  Who  brings 
to  God  instead  of  a  dowry  faith  and  a  good  conscience,  and 
so  seems  to  offer  more  than  those  who  are  rich  in  words,  and 
abound  in  the  moral  virtues  of  the  Gentiles. 

5.  And  as  some  spake  of  the  temple,  how  it  was 
adorned  with  goodly  stones  and  gifts,  He  said, 

6.  As  for  these  things  which  ye  behold,  the  days 
will  come,  in  the  which  there  shall  not  be  left  one 
stone  upon  another,  that  shall  not  be  thrown  down. 

YOL.  III.  2  X 


674  GOSPKL  accotidi>:g  to  ctiap.  xxt. 

7.  And  tliey  asked  Ilim,  saying,  Master,  biit  when 
shall  these  things  be?  and  what  sign  will  there  be 
when  thcse  things  shall  come  to  pass  ? 

8.  And  Ile  said,  Take  hecd  that  ye  be  not  deceived: 
tor  many  shall  comc  in  My  name,  saying,  I  am 
Christ ;  and  the  timc  draweth  near :  go  ye  not  there- 
fore  after  them. 

EusEB.    How  beautiful  was   every  tliiiig  relating   to  tlie 

structure  of  tlie  temple,  history  informs  us,  and  there  are 

yet  preserved  reraains  of  it,  euough  to  instruct  us  in  what 

was  once  the  character  of  the   buildings.      But   our  Lord 

proclaimed  to  tbose  that  were  wondering  at  the  building  of 

the  temple^  that  there  should  not  be  left  in  it  one  stone  upon 

another.     For  it  was  meet  that  that  place,  because  of  the 

presumption  of  its  woi'shippers,  should  sufFer  every  kind  of 

desolation.     Bede.  For  it  was  ordained  by  the  dispensation 

of  God  that  the  city  itself  and  the  temple  shoukl  be  over- 

thrown,  lest  perhaps  some  one  yet  a  chikl  in  the  faith,  while 

wrapped  in  astonishment  at  the  rites  of  the  sacrifices,  should 

be  carried  away  by  the  mere  sight  of  the  various  beauties. 

Ambrose.    It  was    spoken  then   of  the  temple   made   with 

hands,  that  it  should  be  overthrown.     For  there  is  nothing 

raade  with  hands  which  age  does  not  impair,  or  violence 

throw  down,  or  fire  burn.     Yet  there  is  also  another  temple, 

that  is,  the  synagogue,  whose  ancient  building  falls  to  pieces 

as  the  Church  rises.     There  is  also  a  temple  in  every  one, 

which  falls  when  faith  is  lacking,  and  above   all  when  any 

one  falsely  shields  himself  under  the  narae  of  Christ,  that  so 

he  may  rebel  against  his  inward  inclinations. 

Cyril.  Now  His  disciples  did  not  at  all  perceive  the  force 
of  His  words,  but  supposed  they  were  spoken  of  the  end  of 
the  world.  Therefore  asked  they  Him,  saying,  Master,  but 
when  shall  these  things  be  ?  and  ivhat  sign,  <SfC. 

Ambrose.  Matthew  adds  a  third  question,  that  both  the 
time  of  the  destruction  of  the  teraple,  and  the  sign  of  His 
coraing,  and  the  end  of  the  world,  might  be  inquired  into  by 
the  disciples.  But  our  Lord  being  asked  when  the  destruc- 
tion  of  the  temple  should  be,  and  what  the  sign  of  His 


VER.  5 — 8.  ST.  LUKE.  675 

coming,  instructs  them  as  to  the  signs,  but  does  not  mind 
to  inform  them  as  to  the  time.  It  follows,  Take  heed  that 
ye  be  not  deceived.  Athan.  For  since  we  have  received)  Athan. 
delivered  unto  us  by  God,  graces  and  doctrines  which  are  ^q^^^' 
above  man,  (as,  for  example,  the  rule  of  a  heavenly  life,  Arian. 
power  against  evil  spirits,  the  adoption  and  the  knowledge 
of  the  Father  and  the  "VVord,  the  gift  of  the  Holy  Spirit,) 
our  adversary  the  devil  goeth  about  seeking  to  steal  from 
us  the  seed  of  the  word  which  has  been  sown.  But  the 
Lord,  shutting  up  in  us  His  teaching  as  His  own  precious 
gift,  warns  us,  lest  we  be  deceived.  And  one  very  great  gift 
He  gives  us,  the  word  of  God,  that  not  only  we  be  not  led 
away  by  what  appears,  but  even  if  there  is  aught  lying  con- 
cealed,  by  the  grace  of  God  we  may  discern  it.  For  seeing 
that  the  devil  is  the  hateful  inventor  of  evil,  what  he  himself 
is  he  conceals,  but  craftily  assumes  a  name  desirable  to  all ; 
just  as  if  a  man  wishing  to  get  into  his  power  some  children 
not  his  own,  should  in  the  absence  of  the  parents  counterfeit 
their  looks,  and  lead  away  the  children  who  were  longing  for 
them.  In  every  heresy  then  the  devil  says  in  disguise,  "I 
am  Christ,  and  with  me  there  is  truth."  And  so  it  follows, 
For  many  shall  come  in  My  name,  saying,  I  am  Christ ;  and 
the  time  draweth  near.  Cyril.  For  before  His  descent  from 
heaven,  there  shall  come  some  to  whom  we  must  not  give 
place.  For  the  Only-begotten  Son  of  God,  when  He  came  to 
save  the  world,  wished  to  be  in  secret,  that  He  might  bear  the 
cross  for  us.  But  His  second  coming  shall  not  be  in  secret, 
but  terrible  and  open.  For  He  shall  descend  in  the  glory  of 
God  the  Father,  with  the  angels  attending  Him,  to  judge  the 
world  in  righteousness.  Therefore  He  concludes,  Go  ye  not 
therefore  ofter  them.  Tit.  Bost.  Or  perhaps  He  does  not 
speak  of  false  Christs  coming  before  the  end  of  the  world, 
but  of  those  who  existed  in  the  Apostles'  time.  Bede.  For 
there  were  many  leaders  when  the  destruction  of  Jerusalem 
was  at  hand,  who  declared  themselves  to  be  Christ,  and  that 
the  time  of  deliverance  was  drawing  nigh.  Many  heresiarchs 
also  in  the  Church  have  preached  that  the  day  of  the  Lord 
is  at  hand,  whom  the  Apostles  condemn.  Many  Antichrists  2  Tliess. 
also  came  in  Chrisfs  name,  of  whom  the  first  was  Simon  '  ^" 
Magus,  who  said,  This  man  is  the  great  power  of  God.  Acts  8, 

2x2  ^^- 


G7G  GOSPEL   ACCORDING    TO  CHAP.  XXT. 

9.  But  when  ye  shall  hear  of  wars  and  commo- 
tions,  he  not  territied :  for  these  things  must  first 
come  to  pass  ;  but  the  end  is  not  by  and  by. 

10.  Then  said  He  unto  them,  Nation  shall  rise 
against  nation,  and  kingdom  against  kingdom  : 

11.  And  great  earthqualves  shall  be  in  divers 
places,  and  famines,  and  pestilences ;  and  fearful 
sights  and  great  signs  shal]  there  be  from  heaven. 

Greg.  in  Greg.  God  denounces  the  woes  that  shall  forerun  the 
in°Evang.  destruction  of  the  world,  that  so  they  may  the  less  disturb 
when  they  come,  as  having  been  foreknown.  For  darts 
strike  the  less  which  are  foreseen.  And  so  He  says,  But 
when  ye  shall  hear  of  wars  and  commotions,  8^c.  Wars  refer 
to  the  enemv,  commotions  to  citizens.  To  shew  us  then 
that  we  shall  be  troubled  from  within  and  without,  He  asserts 
that  the  one  we  sufFer  from  the  enemy,  the  other  from  our 
own  brethren.  Ambrose.  But  of  the  heavenly  words  none 
are  greater  witnesses  than  we,  upon  whom  the  ends  of  the 
world  have  come.  What  wars  and  what  runiours  of  wars 
have  we  received  ! 

Greg.  But  that  the  end  will  not  immediately  follow  these 
evils  which  come  first,  it  is  added,  These  things  must  first 
come  to  pass ;  but  the  end  is  not  yet,  ^c.  Eor  the  last 
tribulation  is  preceded  by  many  tribulations,  because  many 
evils  must  come  first,  that  they  may  await  that  evil  which  has 
no  end.  It  follows,  Then  said  He  unto  them,  Nation  shall 
rise  against  nation,  SfC.  For  it  must  needs  be  that  we 
should  sufFer  some  things  from  heaven,  some  from  earth, 
some  from  the  elements,  and  some  from  men.  Here  then 
are  signified  the  confusions  of  men.  It  foUows,  And  great 
earthquakes  shall  be  in  divers  places.  This  relates  to  the 
Chrys.  wrath  from  above.  Chrys.  For  an  earthquake  is  at  one  time 
Hom.  n.  j^  gjp.jj  Qf  ^yi.ath,  as  when  our  Lord  was  crucified  the  eartli 

in  Acta.  ° 

shook;  but  at  another  time  it  is  a  token  of  God's  providence, 

as  when  the  Apostles  were  praying,  the  place  was  moved  where 

Grepr.  in     they  werc  assembled.      It  follows,  and  pestilence.      Greg. 

°"^'     ■  Look  at  the  vicissitudes  of  bodies.     And  famine.     Observe 

the  barrenness  of  the  ground.     And  fearful  sights  and  great 


VER.   12 19.  ST.   LUKE.  677 

signs  there  shall  be  from  heaven.  Behold  the  variableness 
of  the  climate,  which  must  be  ascribed  to  those  storms  whicli 
by  no  means  regard  the  order  of  seasons.  For  the  things 
which  come  in  fixed  order  are  not  signs.  For  every  thing 
that  we  receive  for  the  use  of  life  we  pervert  to  the  service  of 
sii),  but  all  those  things  which  we  have  bent  to  a  wicked  use, 
are  turned  to  the  instruments  of  our  punishment.  Ambrose. 
The  rnin  of  the  world  then  is  preceded  by  certain  of  the 
■world's  calamities,  such  as  famine,  pestilence,  and  persecu- 
tion.  Theophyl.  Now  some  have  wished  tc  place  the  fulfil- 
ment  of  these  things  not  only  at  the  future  consuramation  of 
nll  things,  but  at  the  time  also  of  the  taking  of  Jerusalera. 
For  when  the  Author  of  peace  was  killed,  then  justly  arose 
araong  the  Jews  wars  and  sedition.  But  from  wars  proceed 
pestilence  and  faraine,  the  forraer  indeed  produced  by  the  air 
infected  with  dead  bodies,  the  latter  through  the  lands  re- 
maining  uncultivated.  Josephus  also  relates  the  most  in- 
tolerable  distresses  to  have  occurred  from  famine ;  and  at  the 
time  of  Claudius  Caesar  there  was  a  severe  famine,  as  we  read 
in  the  Acts,  and  many  terrible  events  happened,  foreboding,  Acts  11, 
as  Josephus  says,  the  destruction  of  Jerusalem.  ^*^" 

Chrys.  But  He  says,  that  the  end  of  the  city  shall  not 
corae  iramediately,  that  is,  the  taking  of  Jerusalem,  but  there 
shall  be  many  battles  first.  Bede.  The  Apostles  are  also 
exhorted  not  to  be  alarmed  by  these  forerunners,  nor  to 
dcsert  Jerusalem  and  Judsea.  But  the  kingdom  against 
kingdom,  and  the  pestilence  of  those  whose  word  creepeth 
as  a  cancer,  and  the  faraine  of  hearing  the  word  of  God, 
and  the  shaking  of  the  whole  earth,  and  the  separation  from 
the  true  faith,  may  be  explained  also  in  the  heretics,  who 
contending  one  with  another  bring  victory  to  the  Church. 
Ambrose.  There  are  also  other  wars  which  the  Christian 
wages,  the  struggles  of  different  lusts,  and  the  conflicts  of 
the  will ;  and  domestic  foes  are  far  more  dangerous  than 
foreign. 

12.  But  before  all  tbese,  they  shall  lay  their  hands 
on  you,  and  persecute  you,  delivering  you  up  to  the 
synagogues,  and  into  prisons,  being  brought  before 
kings  and  rulers  for  My  naiTie's  sake. 


G78  GOSPEL    ACCORDING    TO  CHAP.  XXI. 

13.  And  it  shall  turn  to  you  for  a  testimony. 

14.  Settle  it  therefore  in  your  hearts,  not  to  medi- 
tate  before  what  ye  shall  answer : 

15.  For  I  will  give  you  a  mouth  and  wisdom, 
which  all  your  adversaries  shall  not  be  able  to  gain- 
say  nor  resist. 

16.  And  ye  shall  be  betrayed  both  by  parents, 
and  brethren,  and  kinsfolks,  and  friends  ;  and  some 
of  you  shall  they  cause  to  be  put  to  death. 

17.  And  ye  shall  be  hated  of  all  men  for  My 
name's  sake. 

18.  But  there  shall  not  an  hair  of  your  head 
perish. 

19.  In  your  patience  possess  ye  your  souls. 

Greg.  Greg.  Because  the  things  which  have  heen  prophesied  of 

in^Evans  ^^i^^  not  from  the  injustice  of  the  inflictor  of  them,  but  from 
the  deserts  of  the  world  which  suffers  them,  the  deeds  of 
wicked  men  are  foretold;  as  it  is  said,  But  before  all  these 
things,  they  shall  lay  their  hands  upon  you :  as  if  He  says, 
First  the  hearts  of  men,  aftervyards  the  elements  shall  be 
disturbed,  that  when  the  order  of  things  is  thrown  iuto 
confusion,  it  may  be  plain  from  what  retribution  it  arises. 
For  although  the  end  of  the  world  depcnds  upon  its  own 
appointed  course,  yet  finding  some  more  corrupt  than  others 
who  shall  rightly  be  overwhelmed  in  its  fall,  our  Lord  makes 
them  known.  Cyril.  Or  He  says  this,  because  before  that 
Jerusalem  should  be  taken  by  the  Romans,  the  disciples, 
having  suffered  persecution  from  the  Jews,  were  iraprisoned 
and  brought  before  rulers;  Paul  was  sent  to  Rome  to  Caesar, 
and  stood  hefore  Festus  aud  Agrippa. 

It  follows,  And  it  shall  turn  to  youfor  a  testimony.     In  the 

Greek  it  is  els  fiaprvpLov,  that  is,  for  the  glory  of  martyrdom. 

Greg.  ut    Greg.  Or,  for  a  testiraony,  that  is,  against  those  who  by  i^er- 

SUD 

secuting  you  bring  death  upon  theraselves,  or  living  do  not 
imitate  you,  or  themselves  becoraing  hardened  perish  with- 
out  excuse,  from  whom  the  elect  take  exaraple  that  they 
may  live.     But  as  hearing  so  many  terrible  things  the  hearts 


VER.    12^19.  ST.  LUKE.  679 

of  men  may  be  troubled,  He  therefore  adds  for  their  consola- 
tion,  Settle  it  thei^efore  in  your  hearts,  &j-c.  Theophyl.  For 
because  they  were  foolish  and  inexperienced,  the  Lord  tells 
them  this,  that  they  might  not  be  confounded  when  about 
to  give  account  to  the  wise.  And  He  adds  the  cause,  For 
I  will  give  you  a  mouth  and  wisdom,  which  all  your  adver- 
saries  shatl  not  be  able  to  gainsay  nor  resist.  As  if  He  said, 
Ye  shall  forthwith  receive  of  Me  eloquence  and  wisdom, 
so  that  all  your  adversaries,  were  they  gathered  together  in 
one,  shall  not  be  able  to  resist  you,  neither  in  wisdom,  that 
is,  the  power  of  the  understanding,  nor  in  eloquence,  that  is, 
excellence  of  speech,  for  many  men  have  often  wisdom  iu 
their  mind,  but  being  easily  provoked  to  their  great  disturb- 
ance,  mar  the  whole  when  their  time  of  speaking  comes. 
But  not  such  were  the  Apostles,  for  in  both  these  gifts  they 
were  highly  favoured.  Greg.  As  if  the  Lord  said  to  His  Greg. 
disciples,  "Be  not  afraid,  go  forward  to  the  battle,  it  is  l  ""^  ^"P- 
that  fight;  you  utter  tlie  words,  I  am  He  that  speaketh." 
Ambrose.  Now  in  one  place  Christ  speaks  in  His  disciples, 
as  here;  in  another,  the  Father ;  in  another  the  Spirit  of  the  Matt. 
Father  speaketh.     These  do  not  difier  but  agree  together.     '     * 

Matt. 

In  that  one  speaketh,  three  speak,  for  the  voice  of  the  Trinity  lo,  20. 
is  one. 

Theophyl.  Having  in  what  has  gone  before  dispelled  the 
fear  of  inexperience,  He  goes  on  to  warn  them  of  another  very 
certain  event,  which  might  agitate  their  minds,  lest  falHng 
suddenly  upon  them,  it  should  dismay  them ;  for  it  follows, 
And  ye  shall  be  betrayed  both  by  parents,  and  brethren,  and 
kinsfolk,  and  some  of  you  shatl  they  cause  to  be  put  to  death' 
Greg.  We  are  the  more  galled  by  the  persecutions  we  suffer  Greg.  ut 
from  those  of  whose  dispositions  we  made  sure,  because  to-  ^"P* 
gether  with  the  bodily  pain,  we  are  tormented  by  the  bitter 
pangs  of  lost  affection.  Greg.  Nyss.  But  let  us  consider  the 
state  of  things  at  that  time.  While  all  men  were  suspected, 
kinsfolk  were  divided  against  one  another,  each  differing  from 
the  other  in  religion ;  the  Gentile  son  stood  up  the  betrayer 
of  his  believiug  parents,  and  of  his  believing  son  the  unbe- 
lieving  father  became  the  determined  accuser ;  no  age  was 
spared  in  the  persecution  of  the  faith ;  women  were  uupro- 
tected  even  by  the  natural  weakness  of  their  sex. 


080  GOSPEL    ACroilDlNG    TO  CIIAr.  XXI. 

Thkophyl.  To  all  this  IIc  adds  tlic  liatred  wliich  they  shall 

Greg.        mect  witli  from  all  men.     Greg.  But  because  of  the  harcl 

"  ^"P"       tliings  foretold  conccrnitig;  thc  affliction  of  death,  thcre  im- 

mediatcly  follows  a  consolation,  conccrning  the  joy  of  the 

resurrcction,  when  it  is  said,  But  tliere  shall  not  an  hair  oj 

your  head  perish.     As  though  He  said  to  the  martyrs,  AVhy 

fear  ye  for  the  perishing  of  that  which  when  cut,  pains,  whea 

that  can  not  perish  in  you,  which  when  cut  gives  no  pain  ? 

Bede.  Or  else,  There  shall  not  perish  a  hair  of  the  head  of 

our  Lord's  Apostles,  because  not  only  the  noble  deeds  and 

words   of  the  Saints,  but  even  the   slightest  thought   shall 

meet  with  its  deserving  reward. 

Greo^.  Greg.  He  who  preserves  patience  in  adversity,  is  thereby 

^_  jg^"      rendered  proof  against  all  affliction,  and  so  by  conquering 

himself,  he  gains  the  government  of  himself ;  as  it  foUows, 

In  your  jmtience  shall  ye  possess  your  souls.     For  what  is  it  to 

possess  your  souls,  but  to  live  perfectly  in  all  things,  and 

sitting  as  it  were  upon  the  citadel  of  virtue  to  hold  in  sub- 

Greg.        jection  every  motion  of  the  mind  ?     Greg.  By  patience  then 

Hoin.  3J.  111 

in  Ev.       "^^6  possess  our  souls,   because  when  we  are   said  to  govern 

ourselves,  we  begin  to  possess  that  very  thing  which  we  are. 

But  for  this  reason,  the  possession  of  the  soul  is  laid  in  the 

virtue  of  patience,  because  patience  is  the  root  and  guardian 

of  all  virtues.     jSTow  patience  is  to  endure  calmly  the  evils 

which  are  inflicted  by  others,  and  also  to  have  no  feeling  of 

indignation  against  him  who  inflicts  them. 

20.  And  when  ye  shall  see  Jerusalem  compassed 
with  armies,  then  know  that  the  desolation  thereof 
is  nigh. 

21.  Then  let  them  which  are  in  Judaea  flee  to  the 
mountains  ;  and  let  them  which  are  in  the  midst  of  it 
depart  out ;  and  let  not  them  that  are  in  the  countries 
enter  thereinto. 

22.  For  these  be  the  days  of  vengeance,  that  all 
things  which  are  written  may  be  fulfilled. 

23.  But  woe  unto  them  that  are  with  child,  and  to 
them  that  give  suck,  in  those  days  !  for  there  shall  be 
great  distress  in  the  land,  and  wrath  upon  this  people. 


VER.  20—24.  ST.  LUKE.  681 

24.  And  they  shall  fall  by  the  edge  of  the  sword, 
and  shall  be  led  away  captive  into  all  nations  :  and 
Jerusalern  shall  be  trodden  down  of  the  Gentiles, 
until  the  times  of  the  Gentiles  be  fulfilled. 


Bede.  Hitherto   our  Lord   had    been  speakiug   of  those 
things  which  were  to  come  to  pass  for  forty  years,  the  end 
uot  yet  coming.     He  now  describes  the  very  end  itself  of 
the  desolation,  which  was  accomplished  by  the  Roman  army; 
as  it  is  said,  Afid  when  ye  sliall  see  Jerusalem  compassed,  ^c. 
EusEB.  Bv  the  desolatioii  of  Jerusalem,  He  means  that  it 
was  never  again  to  be  set  up,  or  its  legal  rites  to  be  re- 
established,  so  that  no  one  should  expect,  after  the  coming 
siege  and  desolation,  any  restoration  to  take  place,  as  there 
was  in  the  time  of  the  Persian  king,  Antiochus  the  Great, 
and   Pompey.     Aug.   These  words  of  our  Lord,   Luke  has  Auor.  ad 
here  related  to  shew,   that   the   abomination  of  desolation  j,  ^''^99 
which  was  prophesied  by  Daniel,  and  of  which  Matthew  and  Mat.  24. 
Mark  had  spoken,  was  fulfilled  at  the  siege  of  Jerusalem.  ^ 
Ambrose.  For  the  Jews  thought   that  the   abomination  of 
desolation  took  place  when  the  Romans,  in  mockery  of  a 
Jewish  observance,  cast  a  pig's  head  into  the  temple.  Euseb. 
Now  our  Lordj  foreseeiog  that  there  would  be  a  famine  in 
the  city,  warned  His  di&ciples  in  the  siege  that  was  coming, 
not  to  betake  themselves  to  the  city  as  a  place  of  refuge,  and 
under  God's  protection,  but  rather  to  depart  from  thence,  and 
flee  to  the  mountains.     Bede.  The  ecclesiastical  history  re-  Ecc. 
lates,  that  all  the  Christians  who  were  in  Judsea,  when  the  de-  ijb^jjj 
struction  of  Jerusalem  was  approaching,  being  warned  of  the  c  5. 
Lord,  departed  from  that  place,  and  dwelt  beyond  the  Jordan 
in  a  city  called  Pella,  until  the  desolation  of  Judsea  was  ended. 

AuG.  And  before  this,  Matthew  and  Mark  said,  And  let  Aug. 
him  that  is  on  the  housetop  not  come  down  into  his  house ;  ^^  ^"^' 
and  Mark  added,  neither  enter  therein  to  take  any  thing  out 
of  his  house ;  in  place  of  which  Luke  subjoins,  And  let  them 
v)hich  are  in  the  midst  of  it  depart  out. 

Bede.  But  how,  while  the  city  was  already  compassed 
with  an  army,  were  they  to  depart  out  ?  except  that  the  pre- 
ceding  word  "  then"  is  to  be  referred,  not  to  the  actual  time 


ubi  su]) 


C82  GOSPKL    ACCORDING    TO  CIlAr.  XXI. 

of  the  sicgc,  but  the  period  just  before,  when  first  the  arraed 
soldicrs  bcgau  to  disperse  themselves  through  the  parts  of 
Galilee  and  Samaria. 

AuG.  But  where  Matthew  and  Marii  have  written,  Neither 
let  hini  which  is  in  the  Jleld  return  back  to  take  his  clothes, 
Luke  adds  more  clearly,  And  let  not  them  that  are  in  the 
countries  enter  thereinto,  for  these  be  the  days  of  vengeance, 
that  all  the  things  which  are  written  may  be  fulfilled.  Bede. 
And  these  are  the  days  of  vengeance,  that  is,  the  days  ex- 

Aupr.  acting  vengeance  for  our  Lord's  blood.  Aug.  Then  Luke 
follows  in  words  sirailar  to  those  of  the  other  two ;  But  woe 
to  them  that  are  with  child,  and  them  that  give  suck  in  those 
days ;  and  thus  has  made  plain  what  might  othewise  have' 
been  doubtful,  naraely,  that  what  was  said  of  the  a^bomina- 
tion  of  desolation  belonged  not  to  the  end  of  the  world,  but 
the  taking  of  Jerusalera.  Bede.  He  says  then,  IFoe  to  them 
that  nurse,  or  give  suck,  as  some  interpret  it,  whose  worab 
or  arms  now  heavy  with  the  burden  of  children,  cause  no 
slight  obstacle  to  the  speed  of  flight.  Theophyl.  But  some 
say  that  the  Lord  hereby  signified  the  devouring  of  children, 
which  Josephus  also  relates. 

Chrys.  Chrys.  He  ncxt  assigns  the  cause  of  what  he  had  iust  now 

adv.  .  °  .  -^ 

ojjpug.  said,  For  there  shall  be  great  distress  in  the  land,  and  wrath 
111  ou.  vit.  ^pQj^  f/^ig  people.  For  the  miseries  that  took  hold  of  them 
were  such  as,  in  the  words  of  Josephus,  no  calamity  can 
henceforth  compare  to  them.  Euseb.  For  so  in  truth  it  was, 
that  when  the  Romans  came  and  were  taking  the  city,  many 
multitudes  of  the  Jewish  people  perished  in  the  raouth  of  the 
sword ;  as  it  follows,  And  they  shall  fall  by  the  edge  of  the 
sword.  But  still  more  were  cut  oft'  by  famine.  And  these 
things  happened  at  first  indeed  under  Titus  and  Vespasian, 
but  after  them  in  the  tirae  of  Hadrian  the  Roraan  general, 
when  the  laud  of  their  birth  was  forbidden  to  the  Jews. 
Hence  it  follows,  And  they  shall  be  led  away  captive  into  all 
nations.  For  the  Jews  filled  the  whole  land,  reaching  even 
to  the  ends  of  the  earth,  and  when  their  land  was  inhabited 
by  strangers,  they  alone  could  not  enter  it ;  as  it  follows, 
And  Jerusalem  shall  be  trodden  down  of  the  Gentites,  until 
the  times  of  the  Gentiles  he  fulfilled.  Bede.  Which  indeed 
Rom.  11,   ^i^Q  Apostle  makes  mention  of  when  he  says,  Blindness  in 


VER.  20—24.  ST.   LUKE.  683 

part  is  happened  to  Israel,  and  so  all  Israel  shall  be  saved. 
Wbich  whea  it  shall  have  gained  the  promised  salvation, 
hopes  not  rashly  to  return  to  the  land  of  its  fathers.  Am- 
BROSE.  Now  mystically,  the  abomination  of  desolation  is  the 
coming  of  Antichrist,  for  with  ill-omened  sacrilege  he  pol- 
lutes  the  innermost  recesses  of  the  heart,  sitting  as  it  is 
bterally  in  the  temple,  that  he  may  claim  to  himself  the 
throne  of  divine  power.  But  according  to  the  spiritual 
meaning,  he  is  well  brought  in,  because  he  desires  to  im- 
press  firmly  on  the  aflPections  the  footstep  of  his  unbelief, 
disputing  from  the  Scriptures  that  he  is  Christ.  Then  shall 
come  desolation,  for  very  many  falling  away  shall  depart 
from  the  true  religion.  Then  shall  be  the  day  of  the  Lord, 
since  as  His  first  coming  was  to  redeem  sin,  so  also  His 
second  shall  be  to  subdue  iniquity,  lest  more  should  be  car- 
ried  away  by  the  error  of  unbehef.  There  is  also  another 
Antichrist,  that  is,  the  Devil,  who  is  trying  to  besiege  Jeru- 
salem,  i.e.  the  peaceful  soul,  with  the  hosts  of  his  law.  When 
then  the  Devil  is  in  the  midst  of  the  temple,  there  is  the 
desolation  of  abomination.  But  when  upon  any  one  in 
trouble  the  spiritual  presence  of  Christ  has  shone,  the  un- 
just  one  is  cast  out,  and  righteousness  begins  her  reign. 
There  is  also  a  third  Antichrist,  as  Arius  and  Sabellius  and 
all  who  with  evil  purpose  lead  us  astray.  But  these  are  they 
who  are  with  child,  to  whom  woe  is  denounced,  who  enlarge 
the  size  of  their  flesh,  and  the  step  of  whose  inmost  soul 
waxes  slow,  as  tliose  who  are  worn  out  in  virtue,  pregnant 
with  vice.  But  neither  do  those  with  child  escape  condem- 
nation,  who  though  firm  in  the  resolution  of  good  acts,  have 
not  yet  yielded  auy  fruits  of  the  work  undertaken.  These  are 
those  which  conceive  from  fear  of  God,  but  do  not  all  bring 
forth.  For  there  are  some  which  thrust  forth  the  word  abor- 
tive  before  their  deHvery.  There  are  others  too  which  have 
Christ  in  the  womb,  but  have  not  yet  formed  Him.  There- 
fore  she  who  brings  forth  righteousness,  bi'ings  forth  Christ. 
Let  us  also  hasten  to  nourish  our  children,  lest  the  day  of 
juflgment  or  death  find  us  as  it  were  the  parents  of  an  imper- 
fect  ofi"spring.  And  this  you  will  do  if  you  keep  all  the  words 
of  righteousness  in  your  heart,  and  wait  not  the  time  of  old 
age,  but  in  your  earliest  years,  without  corruption  of  your 


68  I'  GOSPEL    ACCOKDING    TO  CHAP.  XXT. 

body,  quickly  conccivc  wisdom,  quickly  nourish  it.     But  at 
tlie  cnd  sliall  all  Judaea  be  made  subject  to  the  uations  which 

Rev.  1,      sliall  bclieve,  by  tlie  mouth  of  the  spiritual  sword,  which  is 

25 '    ■ '     the  two-edged  word. 

25.  And  there  shall  be  signs  in  the  sun,  and  in  tbe 
moon,  and  in  the  stars ;  and  upon  the  earth  distress 
of  nations,  with  perplexity ;  the  sea  and  the  waves 
roaring ; 

26.  Men's  hearts  faiHng  them  for  fear,  and  for 
looking  after  those  things  which  are  coming  on  the 
earth  :  for  the  powers  of  heaven  shall  be  shaken. 

27.  And  then  shall  they  see  the  Son  of  man  coming 
in  a  cloud  with  power  and  great  glory. 

Bede.  The  events  which  were  to  follow  the  fulfilment  of 
the  times  of  the  Gentiles  He  explains  in  regular  order^  saying, 
There  shall  be  signs  in  the  sun,  and  in  the  moon,  and  in  the 
stars.  Ambrose.  AU  which  signs  are  more  clearly  described 
in  Matthew,  Then  shall  the  sun  be  darkened,  and  the  moon 
shall  not  give  her  light,  and  the  stars  shall  fall  from  heaven. 
EusEB.  For  at  that  time  when  the  end  of  this  perishing  hfe 
1  Cor.  shall  be  accomphshed,  and,  as  the  Apostle  says,  Thefashion 
'  ^'^'  of  this  world  passeth  away,  then  shall  succeed  a  new  world, 
in  which  instead  of  sensible  hght,  Christ  Himself  shall  shine 
as  a  sunbeara,  and  as  the  King  of  the  new  world,  and  so 
mighty  and  glorious  will  be  His  light,  that  the  sun  whieh 
now  dazzles  so  brightly,  and  the  moon  and  all  the  stars,  shall 
be  hidden  by  the  coming  of  a  far  greater  Hght.  Chrys.  For 
as  in  this  world  the  moon  and  the  stars  are  soon  dimmed  by 
the  rising  of  the  sun,  so  at  the  glorious  appearance  of  Christ 
shaU  the  sun  become  dark,  and  the  moon  not  shed  her  ray, 
and  the  stars  shall  fall  from  heaven,  stripped  of  their  former 
attire,  that  they  may  put  on  the  robe  of  a  better  Hght.  Euseb. 
What  things  shall  befal  the  woiid  after  the  darkeniug  of 
the  orbs  of  hght,  and  whence  shall  arise  the  straitening  of 
nations,  He  next  explains  as  follows,  Andon  the  earth  distress 
of  nations,  by  reason  of  the  confusion  of  the  roaring  of  the  sea. 


VKR.  25 — 27.  ST.  LUKE  685 

■\Yherein  He  seems  to  teacli,  that  the  beginning  of  the 
nniversal  change  will  be  owing  to  the  failing  of  the  watery 
substance.  For  this  being  first  absorbed  or  cougealed,  so 
that  no  longer  is  heard  the  roaring  of  the  sea,  nor  do  the 
waves  reach  the  shoie  because  of  the  exceeding  drought,  the 
f>ther  parts  of  the  world,  ceasing  to  obtain  the  usual  vapour 
which  came  forth  from  the  watery  matter,  shall  undergo 
a  revolution.  Accordingly  since  the  appearance  of  Christ 
must  put  down  the  prodigies  which  resist  God,  namely,  those 
of  Antichrist,  the  beginnings  of  wrath  shall  take  their  rise 
from  droughts,  such  as  that  neither  storm  nor  roaring  of  the 
sea  be  any  more  heard.  Aud  this  event  shall  be  succeeded 
by  the  distress  of  the  men  who  survive ;  as  it  foUows,  Men^s 
hearts  being  dried  up  for  fear,  and  looking  after  those  things 
which  shall  come  upon  the  whole  world.  But  the  things  that 
shall  then  come  upon  the  world  He  proceeds  to  declare, 
adding,  For  the  powers  of  heaven  shall  be  shaken. 

Theophyl.  Or  else,  When  the  higher  world  shall  be 
changed,  then  also  the  lower  elements  shall  suffer  loss; 
whence  it  foUows,  And  on  the  earth  distress  of  nations,  S^c. 
As  if  He  said,  the  sea  shall  roar  terribly,  and  its  shores  shall 
be  shaken  with  the  tempest,  so  that  of  the  people  and  nations 
of  the  earth  there  shall  be  distress,  that  is,  a  universal  misery, 
so  that  they  shall  pine  away  from  fear  and  expectation  of 
the  evils  which  are  coming  upon  the  world. 

AuG.  But  you  will  say,  your  punishment  corapels  you  ito  \ug. 
confess  that  tlie  eud  is  now  approaching,  seeing  the  fulfil-  '^    ^^^ 
ment  of  that  which  was  foretold.     For  it  is  certain  there  is 
no  country,  no  place  in  our  time,  which  is  not  affected  or 
troubled.     But  if  those  evils  which  mankind  now  sufFer  are 
sure  signs  that  our  Lord  is  now  about  to  come,  what  meaneth 
tliat  which  the  Apostle  says,  Fur  lohen  they  shall  say  peace  i  Thess. 
and  safety.     Let  us  see  then  if  it  be  not  perhaps  better  to   ' 
understand  the  words  oi  prophecy  to  be  not  so  fulfilled,  but 
rather  that  they  will  come  to  pass  when  the  tribulation  of  the 
whole  world  shall  be  such  that  it  shall  belong  to  the  Church, 
which  shall  be  troubled  by  the  whole  world,  not  to  those  who 
shall  trouble  it.    For  they  are  those  who  shall  say,  Peace  and 
safety.     But  now  these  evils  which  are  couuted  the  greatest 
and  niost  imraoderate,  we  see  to  be  common  to  both  the 


Hoin.  1 
in  Ev. 


C8(i  GOSPEL    ACCORmNG    TO  CHAP.  XXI. 

kingdoras  of  Christ  aiid  the  Devil.  For  the  good  and  the 
evil  are  alike  afllicted  -with  them,  and  among  these  great 
evils  is  the  yet  universal  resort  to  licentious  feasts.  Is  not 
this  the  being  dried  up  from  fear,  or  rather  the  being  burnt 
up  frora  lust? 

TiiEOPHYL.  But  not  only  shall  raen  be  tossed  about  when 
the  world  shall  be  changed,  but  angels  even  shall  stand 
araazed  at  the  terrible  revolutions  of  the  universe.     Hence  it 

Greg.  follows,  And  the  powers  of  heaven  shall  be  shaken.  Greg. 
For  whora  does  He  call  the  powers  of  heaven,  but  the  angels, 
dominions,  principalities,  and  powers?  which  at  the  coming 
of  the  strict  Judge  shall  then  appear  visibly  to  our  eyes,  that 
they  may  strictly  exact  judgraent  of  us,  seeing  that  now  our 
invisible  Creator  patiently  bears  with  us.  Euseb.  When  also 
the  Son  of  God  shall  corae  in  glory,  and  shall  crush  the  proud 
erapire  of  the  son  of  sin,  the  angels  of  heaven  attending  Hira, 
the  doors  of  heaven  which  have  been  shut  frora  the  founda- 
tion  of  the  world  shall  be  opened,  that  the  things  that  are  on 

Chrys.  ad  liigh  may  be  witnessed.      Chrys.    Or  the  heavenly  powers 

Ep  2^  shall  be  shaken,  although  theraselves  know  it  not.  For  when 
they  see  the  innumerable  multitudes  conderaned,  they  shall 
not  stand  there  without  trerabhng.    Bede.  Thus  it  is  said  in 

Job  26,  Job,  the  pillars  ofheaven  tremble  and  are  afraid  at  His  reproof. 
Wliat  then  do  the  boards  do,  when  the  pillars  trerable  ?  what 
does  the  shrub  of  the  desert  suflFer,  when  the  cedar  of  Para- 
dise  is  shaken  ?  Euseb.  Or  the  powers  of  heaveu  are  those 
which  preside  over  the  sensible  parts  of  the  universe,  which 
indeed  shall  then  be  shaken  that  they  may  attain  to  a  better 
state.  For  they  shall  be  discharged  frora  the  ministry  with 
which  they  serve  God  toward  the   sensible  bodies  in  their 

Aiig.  perishing  condition.  Aug.  But  that  the  Lord  may  not 
seera  to  have  foretold  as  extraordinary  those  things  concern- 
ing  His  second  coraing,  which  were  wont  to  happen  to 
this  world  even  before  His  first  coraing,  and  that  we  raay 
not  be  laughed  at  by  those  who  have  read  raore  and  greater 
events  than  these  in  the  historv  of  nations,  I  think  what 
has  been  said  raay  be  better  understood  to  apply  to  the 
Church.      For  the  Church   is  the  sun,  the  raoon,  and  the 

Cant.         stars,  to  whom  it  was  said,  Fair  as  the  moon,  elect  as  the  sun. 


II. 


ad  Hes. 
ut  sup, 


0,  10. 


And  she  will  then  not  be  seen  for  the  unbounded  rage  of  the 


VER.  25—27.  ST.  LUKE.  687 

persecutors.  Ambrose.  While  many  also  fall  a^vray  from  re- 
ligion,  clear  faith  will  be  obscured  by  the  cloud  of  unbelief, 
for  to  me  that  Sun  of  righteousness  is  either  diminished  or 
increased  according  to  my  faith ;  and  as  the  moon  in  its 
monthly  wanings,  or  when  it  is  opposite  the  sun  by  the 
interposition  of  the  earth,  suffers  eclipse,  so  also  the  holy 
Church  when  the  sins  of  the  flesh  oppose  the  heavenly  light, 
cannot  borrow  the  brightness  of  Divine  light  from  Christ's 
rays.  For  in  persecutions,  the  love  of  this  world  generally 
shuts  out  the  light  of  the  divine  Sun  ;  the  stars  also  fall,  that 
is,  men  who  shine  in  glory  fall  when  the  bitterness  of  perse- 
cution  waxes  sharp  and  prevails.  And  this  must  be  until  the 
multitude  of  the  Church  be  gathered  in,  for  thus  are  the  good 
tried  and  the  weak  made  manifest.  Aug.  But  in  the  wordsj  Aug. 
And  upon  the  earth  distress  of  nations,  He  would  understand  "  ^"^' 
by  nations,  not  those  which  shall  be  blessed  in  the  seed  of 
Abraham,  but  those  which  shall  stand  on  the  left  hand. 

Ambrose.   So  severe  then  will  be  the  manifold  fires  of  our 
souls,  that  with  consciences  depraved  through  the  multitude 
of  crimes,  by  reason  of  our  fear  of  the  coming  judgment,  the 
dew  of  the  sacred  fountain  will  be  dried  upon  us.     But  as 
the  Lord's  coming  is  looked  for,  in  order  that  His  presence 
may  dwell  in  the  whole  circle  of  mankind  or  the  world,  which 
now  dwells  in  each  individual  who  has  embraced  Christ  with 
his  whole  heart,  so  the  powers  of  heaven  shall  at  our  Lord's 
coming  obtain  an  increase  of  grace,  and  shall  be  moved  by 
the  fulness  of  the  Divine  nature  more  closely  infusing  itself. 
Thsre  are  also  heavenly  powers  which  proclaim  the  glory  of 
God,  which  shall  be  stirred  by  a  fuller  infusion  of  Christ, 
that  they  may  see  Christ.     Aug.  Or  the  powers  of  heaven  Aug. 
shall  be  stirred,  because  when  the  ungodly  persecute,  some"'^'^^" 
of  the  most  stout-hearted  beUevers  shall  be  troubled. 

Theophyl.  It  follovvs,  And  then  shall  they  see  the  Son  o/Theopli. 
Man  coming  in  the  clouds.     Both  the  believers  and  unbe-  "  ^"^' 
lievers  shall  see  Him,  for  He  Himself  as  well  as  His  cross 
shall  glisten  brighter  than  the  sun,  and  so  shall  be  observed 
of  all.     Aug.  But  the  words^  coming  in  the  clouds,  may  be  Aug. 
taken  in  two  ways.    Either  coming  in  His  Church  as  it  were  "'  ^"^" 
in  a  cloud,  as  He  now  ceases  not  to  come.     But  then  it  shall 
be  with  great  power  and  majesty,  for  far  greater  will  His 


G88  GOSPEL    ACCOKDING    TO  CIIAP.  XXI. 

power  aiid  miglit  appear  to  Ilis  saints,  to  wliom  Ile  will  give 
grcat  virtue,  tliat  tliev  may  not  be  overcome  in  such  a  fear- 
ful  persecution.  Or  in  His  body  in  which  Ile  sits  at  His 
Father's  riglit  hand  He  must  rightly  be  supposed  to  corae, 
and  not  only  in  Ilis  body,  but  also  in  a  cloud,  for  He  will 
come  even  as  He  went  away,  And  a  cloud  received  Him  out 
of  their  sight.  Ciirys.  For  God  ever  appears  in  a  cloud, 
Ps.  17, 11.  according  to  the  Psalms,  clouds  and  darkness  are  round  about 
Him.  Therefore  shall  the  Son  of  Man  come  in  the  clouds 
as  God,  and  the  Lord,  not  secretly,  but  in  glory  worthy  of 
God.  Therefore  He  adds,  iviih  great  power  and  majesty. 
Cyril.  Great  must  be  understood  in  like  manner.  For  His 
first  appearance  He  made  in  our  weakness  and  lowliness,  the 
Greg.  second  He  shall  celebrate  in  all  His  own  power.  Greg.  For 
"t  s"P-  iji  power  and  raajesty  will  men  see  Him,  whom  in  lowly 
stations  they  refused  to  hear,  that  so  much  the  more  acutely 
they  raay  feel  His  power,  as  they  are  now  the  less  willing  to 
bow  the  necks  of  their  hearts  to  His  sufferings. 

28.  And  when  these  things  begln  to  come  to  pass, 
then  look  up,  and  lift  up  your  heads ;  for  your  re- 
demption  draweth  nigh. 

29.  And  He  spake  to  them  a  parable  ;  Behold  the 
fig  tree,  and  all  the  trees  ; 

30.  When  they  now  shoot  forth,  ye  see  and  know 
of  your  own  selves  that  summer  is  now  nigh  at  hand. 

31.  So  likewise  ye,  when  ye  see  these  things  come 
to  pass,  know  ye  that  the  kingdom  of  God  is  nigh  at 
hand. 

32.  Verily  I  say  unto  you,  This  generation  shall 
not  pass  away,  till  all  be  fulfilled. 

33.  Heaven  and  earth  shall  pass  away :  but  My 
words  shall  not  pass  away. 

Greg.  Greg.   Having  in  what  has   gone  before  spoken   against 

in°Ev        ^^^^  reprobate,  He  now  turns  His  words  to  the  consolation  of 

the  elect ;  for  it  is  added,  When  these  things  hegin  to  he,  look 

up,  and  lift  iip  your  Jieads,  for  your  redemption  draweth  nigh  ; 


VER.  28—33.  ST.  LUKE.  689 

as  if  He  says,  When  the  buflfetings  of  the  world  multiply, 
lift  up  your  heads,  that  is,  rejoice  your  hearts,  for  when 
the  world  closes  whose  friends  ye  ai'e  not,  the  redemption  is 
near  which  ye  seek.  For  in  holy  Scripture  the  head  is  often 
put  for  the  mind,  for  as  the  members  are  ruled  by  the  head, 
so  are  the  tlioughts  regulated  by  the  mind.  To  lift  up  our 
heads  then,  is  to  raise  up  our  minds  to  the  joys  of  the  hea- 
venly  country.  Euseb.  Or  else,  To  those  that  have  passed 
through  the  body  and  bodily  things,  shall  be  present  spiri- 
tual  and  heavenly  bodies :  that  is,  they  will  have  no  more  to 
pass  the  kingdom  of  the  world,  and  then  to  those  that  are 
worthy  shall  be  given  the  promises  of  salvation.  For  having 
received  the  proraises  of  God  which  we  look  for,  we  wlio 
before  were  crooked  shall  be  made  upright,  and  we  shall 
lift  up  our  heads  who  were  before  bent  low ;  because  the 
redemption  which  we  hoped  for  is  at  hand ;  that  namely  for 
which  the  whole  creation  waiteth.  Theophyl.  That  is,  per- 
fect  liberty  of  body  and  soul.  For  as  the  first  coming  of 
our  Lord  was  for  the  restoration  of  our  souls,  so  will  the 
secoud  be  manifested  unto  the  restoration  of  our  bodies. 

EusEB.  He  speaks  these  things  to  His  disciples,  not  as  to 
those  who  would  continue  in  this  life  to  the  end  of  the 
world,  but  as  if  uniting  in  one  body  of  believers  in  Christ 
both  themselves  and  us  and  our  posterity,  even  to  the  end 
of  the  world. 

Greg.  That  the  world  ought  to  be  trampled  upon  and  Oreg. 
despised,  He  proves  by  a  wise  comparison,  adding,  Behold^^^^P' 
the  fig  tree  and  all  the  trees,  when  they  now  put  forth  fruit, 
ye  know  that  summer  is  near.  As  if  He  says,  As  from  the 
fruit  of  the  tree  the  summer  is  perceived  to  be  near,  so  from 
the  fall  of  the  world  the  kingdom  of  God  is  known  to  be  at 
hand.  Hereby  is  it  manifested  that  the  workl's  fall  is  our 
fruit.  For  hereunto  it  puts  forth  buds,  that  whomsoever  it  has 
fostered  in  the  bud  it  may  consume  in  slaughter.  But  well 
is  the  kiugdom  of  God  compared  to  summer;  for  then  the 
clouds  of  our  sorrow  flee  away,  and  the  days  of  life  brighten 
up  under  the  clear  light  of  the  Eternal  Sun.  Ambrose. 
Matthew  speaks  of  the  fig-tree  only,  Luke  of  all  the  trees. 
But  the  fig-tree  shadows  forth  two  things,  either  the  ripen- 
ing  of  what  is  hard,  or  the  luxuriance  of  siu ;  that  is,  either 

VOL.  III.  3  Y 


690 


GOSPEL    ACCORDING    TO  CHAP.  XXI. 


that,  when  the  fruit  bursts  forth  in  all  trees  and  the  fruitful 
fig-tree  abouuds,  (that  is,  wheu  every  tongue  confesses  God, 
even  the  Jewish  people  confessing  Ilim,)  we  ought  to  hope 
for  our  Lord's  comiiig,  in  which  shall  be  gathered  in  as  at 
summer  the  fruits  of  the  resurrection.  Or,  when  the  man 
of  sin  shall  clothe  hiraself  in  his  light  and  fickle  boasting  as 
it  were  the  leaves  of  the  synagogue,  we  must  then  suppose 
the  judgment  to  be  drawing  near.  For  the  Lord  hastens  to 
reward  faith,  and  to  bring  an  end  of  sinning. 
Aug.  AuG.  But  when  He  says,  When  ye  shall  see  tJiese  things  to 

ut  sup.  cQ^e  to  pass,  what  can  we  understand  but  those  things  which 
were  mentioned  above.  But  among  them  we  read,  And  then 
shall  they  see  the  Son  of  man  coming.  When  therefore  this 
is  seen,  the  kingdom  of  God  is  not  yet,  but  nigh  at  hand. 
Or  must  we  say  that  we  are  not  to  understand  all  the  things 
before  mentioned,  when  He  says,  When  ye  shall  see  these 
things,  ^c.  but  only  some  of  them ;  this  for  exaraple  being 
excepted,  And  then  shall  they  see  the  Son  of  man.  But 
Matthew  would  plainly  have  it  taken  with  no  exception, 
for  he  says,  And  so  ye,  when  ye  see  all  these  things,  among 
which  is  the  seeing  the  comiug  of  the  Son  of  man ;  in  order 
that  it  may  be  understood  of  that  coming  whereby  He  now 
comes  in  His  members  as  in  clouds,  or  in  the  Church  as  in 
a  great  cloud.  Tit.  Bost.  Or  else,  He  says,  the  kingdom  of 
God  is  at  hand,  meaning  that  when  these  things  shall  be, 
not  yet  shall  all  things  come  to  their  last  end,  but  they  shall 
be  already  tending  towards  it.  For  the  very  coming  of  our 
Lord  itself,  casting  out  every  principality  and  power,  is  the 
preparation  for  the  kingdom  of  God.  Euseb.  For  as  in  this 
life,  when  winter  dies  away,  and  spring  succeeds,  the  sun 
sending  forth  its  warm  rays  cherishes  and  quickens  the 
seeds  hid  in  the  ground,  just  laying  aside  their  first  form, 
and  the  young  plants  sprout  forth,  haviug  put  on  different 
shades  of  green;  so  also  the  glorious  coming  of  the  Only- 
begotten  of  God,  illuminating  the  new  world  with  His 
quickening  rays,  shall  bring  forth  into  light  from  more 
excellent  bodies  than  before  the  seeds  that  have  long  been 
hidden  in  the  whole  world,  i.e.  those  who  sleep  in  the  dust 
of  the  earth.  And  having  vanquished  death,  He  shall  reign 
from  henceforth  the  life  of  the  new  world. 


VEK.  28 — 33.  ST.  LUKE.  691 

Greg.  But  all  the  tliings  before  mentioned  are  confirmed  Greg.  in 

Honi.  ] 
in  Ev. 


with  great  certainty,  when  He  adds,  Verily  I say  unto  you,  ^c.  .^°'"'  ^' 


Bede.  He  strongly  commends  that  which  He  thus  foretels. 
And,  if  one  may  so  speak,  His  oath  is  this,  Amen,  I  say  unto 
you.  Amen  is  by  interpretation  "true."  Therefore  the  truth 
says,  I  tell  you  the  truth,  and  though  He  spoke  not  thus, 
He  could  by  no  means  lie.  But  by  generation  He  means 
either  the  -whole  hviman  race,  or  especially  the  Jews.  Euseb. 
Or  by  generation  He  means  the  new  generation  of  His  holy 
Church,  shewing  that  the  generation  of  the  faithful  would 
last  up  to  that  time,  when  it  would  see  all  things,  and  em- 
brace  with  its  eyes  the  fulfihnent  of  our  Saviour's  words. 
Thegphyl.  For  because  He  had  foretold  that  there  sliould 
be  commotions,  and  wars,  and  changes,  both  of  the  elements 
and  in  other  things,  lest  any  one  might  suspect  that  Chris- 
tianity  itself  also  would  perish,  He  adds,  Heaven  and  earth 
shall  pass  away,  but  My  worcls  shall  not  pass  aivay  .-  as  if  H*^ 
said,  Though  all  things  should  be  shaken,  yet  shall  My  faith 
fail  not.  Whereby  He  imphes  that  He  sets  the  Church 
before  the  whole  creation.  The  creation  shall  suffer  chansre, 
but  the  Church  of  the  faithful  and  the  words  of  the  Gospel 
shall  abide  for  ever.  Greg.  Or  else,  The  heaven  and  earth  Greg. 
shall pass  aivay,  ^c.  As  if  He  says,  All  that  with  us  seems  "' ®"P' 
lasting,  does  not  abide  to  eternity  without  change,  and  all 
that  with  Me  seems  to  pass  away  is  held  fixed  and  immove- 
able,  for  My  word  which  passeth  away  utters  sentences  which 
remain  unchangeable,  and  abide  for  ever. 

Bede.  But  by  the  heaven  which  shall  pass  away  we  must 
understand  not  the  sethereal  or  the  starry  heaven,  but  the  air 
from  which  the  birds  are  named  "  of  heaven.'^  But  if  the 
earth  shall  pass  away,  how  does  Ecclesiastes  say,  The  earth  Ecc.  i,  4. 
standeth  for  ever?  Plainly  then  the  heaven  and  earth  in  the 
fashion  which  they  now  have  shall  pass  away,  but  in  essence 
subsist  eternaily. 

34.  And  take  heed  to  yourselves,  lest  at  any  time 
your  hearts  be  overcharged  with  surfeiting,  and 
drunkenness,  and  cares  of  this  life,  and  so  that  day 
come  upon  you  unawares. 

2y2 


G9'2  GOSPEr.    ACCORDING    TO  CHAP.  XXI, 

35.  For  as  a  snare  sluiU  it  come  on  all  them  that 
dwell  on  the  face  of  the  whole  earth. 

3G,  Watch  ye  therefore,  and  pray  always,  that  ye 
may  be  accounted  worthy  to  escape  all  these  things 
that  shall  come  to  pass,  and  to  stand  before  the  Son 
ofman, 

Theophyl.  Our  Lord  declared  above  the  fearful  and 
sensible  signs  of  the  evils  which  should  overtake  sinners, 
against  which  the  only  remedy  is  watching  and  prayer,  as  it 
is  said,  And  take  heed  to  yourselves,  lest  at  any  time,  §r. 
Basil.  Basil.  Every  animal  has  within  itself  certain  instincts  which 
'm  ili  1  ^^  ^^^  received  from  God,  for  tbe  preservation  of  its  own 
Atteiide  bcing.  Whcrefore  Christ  has  also  given  us  this  warning, 
that  what  comes  to  them  by  nature,  may  be  ours  by  the  aid 
of  reason  and  prudence :  that  we  raay  flee  from  sin  as  the 
brute  creatures  shun  deadly  food,  but  that  we  seek  after 
righteousness,  as  they  wholesome  herbs.  Therefore  saith 
He,  Take  heed  to  yourselves,  that  is,  that  you  may  distin- 
guish  the  noxious  from  the  wholesome.  But  since  there 
are  two  ways  of  taking  heed  to  ourselves,  the  one  with  the 
bodily  eyes,  the  other  by  the  faculties  of  the  soul,  and  the 
bodily  eye  does  not  reach  to  virtue ;  it  remains  that  we  speak 
of  the  operations  of  the  soul,  Take  heed,  that  is,  Look 
aroutid  you  on  all  sides,  keeping  an  ever-watchful  eye  to  the 
guardianship  of  your  soul.  He  says  not,  Take  heed  to  your 
own  or  to  the  things  around,  but  to  yourselves.  For  ye  are 
luind  and  spirit,  your  body  is  only  of  sense.  Around  you 
are  riches,  arts,  and  all  the  appendages  of  Hfe,  you  must  not 
mind  these,  but  your  soul,  of  which  you  must  take  especial 
care.  The  same  admonition  tends  both  to  the  healing  of  the 
sick,  and  the  perfecting  of  those  that  are  well,  namely,  such 
as  are  the  guardians  of  the  present,  the  providers  of  the  future, 
not  judging  the  actions  of  others,  but  strictly  searching  their 
own,  not  suffering  the  mind  to  be  the  slave  of  their  passious, 
but  subduing  the  irrational  part  of  the  soul  to  the  rational. 
But  the  reason  why  we  should  take  heed  He  adds  as  follows, 
Lest  at  any  time  your  hearts  he  overcharged,  ^c.  Tit.  Bost, 
As   if  He  says,   Beware  lest  the  eyes   of  your  mind  wax 


VER    34 — 36.  ST.  LUKB.  693 

heavy.  For  the  cares  of  this  life,  and  surfeiting,  and  druuk- 
enness,  scare  away  prudence,  shatter  and  make  shipvvreck 
of  faith. 

Clem.  Alex.   Drunkenness  is  an  excessive  use  of  wine;  ciem.  Ai 
crapula^  is  the  uneasiness,  and  nausea  attendant  on  drunken-  p.^^^^ 
ness,  a  Greek  word  so  called  from  the  motion  of  the  head.  c  2.  ^ 
And  a  little  below.     As  then  we  must  partake  01  lood  lest  we 
suffer  hunger,  so  also  of  drink  lest  we  thirst,  but  with  still 
greater  care  to  avoid  falling  into  excess.     For  the  indulgence 
of  wine  is  deceitful,  and  the  soul  when  free  from  wine  will  be 
the  wisest  and  best,  but  steeped  in  the  fumes  of  wine  is  lost 
as  in  a  cloud.     Basil.  But  carefulness,  or  the  care  of  this  Basil.  in 
life,  although  it  seems  to  have  nothing  unlawful  in  it,  never-  ad1nt'*88 
theless  if  it  conduce  not  to  religion,  must  be  avoided.     And 
the  reason  why  He  said  this  He  shews  by  what  comes  uext, 
And  so  that  day  come  upon  you  unawares.     Theophyl.  For 
that  day  will  not  come  when  men  are  expecting  it,  but  un- 
looked  for  and  by  stealth,  taking  as  a  snare  those  who  are 
unwary.      For  as  a  snare  shall  it  come  upon  all  theni  that 
sit  upon  the  face  of  the  earth.     But  this  we  may  diligently 
keep  far  from  us.     For  that  day  will  take  those  that  sit  on 
the  face  of  the  earth,  as  the  unthinking  and  slothful.     But 
as  many  as  are  prompt  and  active  in  the  way  of  good,  not 
sitting  aud  loitering  on  the  ground,  but  rising  from  it,  saying 
to  themselves,  Bise  up,  begone,  for  here  there  is  no  rest  for 
thee.     To  such  that  day  is  not  as  a  perilous  snare,  but  a  day 
of  rejoicing. 

EusEB.  He  taught  them  therefore  to  take  heed  unto  the 
things  we  have  just  before  meutioned,  lest  they  fall  into  the 
indolence  resulting  therefrom.  Hence  it  follows,  Watch  ye 
therefore,  and  pray  always,  that  ye  may  be  accounted  worthy 
to  escape  all  those  things  that  shall  come  to  pass.  Theophyl. 
Namely,  hunger,  pestilence,  and  such  like,  which  for  a  time 
only  threaten  the  elect  and  others,  and  those  things  also 
which  are  hereafter  the  lot  of  the  guilty  for  ever.  For  these 
we  can  in  no  wise  escape,  save  by  watching  and  prayer. 

AuG.  This  is  supposed  to  be  that  flight  which  Matthew  Ang.  de 
meutious;  which  must  not  be  in  the  winter  or  on  the  sabbath  |  °"^  ^j^ 
day.     To  the  winter  belong  the  cares  of  this  life,  which  are 
mouruful  as  the  winter,  but  to  the  sabbath  surfeiting  aud 


694  GOSPEL  ACCORDING  TO         CUAP.  XXI. 

druukenness,  which  drowus  and  buries  the  heart  iu  carual 
luxury  and  delight,  since  on  that  day  the  Jews  are  immersed 
in  worldly  pleasure,  while  they  are  lost  to  a  spiritual  sabbath. 
Theopiiyl.  And  because  a  Christian  needs  not  oiily  to  flee 
evil,  but  to  strive  to  obtain  glory,  He  adds,  And  to  stand 
before  the  Son  of  man.  For  this  is  the  glory  of  angels,  to 
stand  before  the  Sou  of  man,  our  God,  aud  always  to  behold 
His  face.  Bede.  Now  supposing  a  physician  should  bid  us 
beware  of  the  juice  of  a  certain  herb,  lest  a  suddeu  death 
overtake  us,  we  should  most  earnestly  atteud  to  his  com- 
mand ;  but  when  our  Saviour  warns  us  to  shuu  drunkenness 
and  surfeiting,  and  the  cares  of  this  world,  men  have  no  fear 
of  being  wounded  and  destroyed  by  thera ;  for  the  faith 
which  they  put  in  the  caution  of  the  physician,  they  disdain 
to  give  to  the  words  of  God. 

37.  And  in  the  day  time  He  was  teaching  in  the 
temple ;  and  at  night  He  went  out,  and  abode  in  the 
mount  that  is  called  the  mount  of  OKves. 

38.  And  all  the  people  came  early  in  the  morning 
to  Him  in  the  temple,  for  to  hear  Him. 

Bede.  What  our  Lord  commanded  in  word,  He  confirms 
by  His  example.  For  He  who  bid  us  watch  and  pray  before 
the  coming  of  the  judge,  and  the  uncertain  end  of  each  of 
us,  as  the  time  of  His  Passion  drew  near,  is  Himself  instant 
in  teaching,  watching,  and  prayer.  As  it  is  said,  And  in 
the  day  time  He  was  teaching  in  the  temple,  whereby  He 
conveys  by  His  own  example,  that  it  is  a  thing  worthy  of 
God,  to  watch,  or  by  word  and  deed  to  point  out  the  way  of 
truth  to  our  neighbour.  Cyril.  But  what  were  the  things 
He  taught,  unless  such  as  transcended  the  worship  of  the 
law?  Theophyl.  Now  the  Evangehsts  are  silent  as  to  the 
greater  part  of  Christ's  teaching  ;  for  whereas  He  preached 
for  the  space  nearly  of  three  years,  all  the  teaching  which 
they  have  written  down  would  scarcely,  one  might  say, 
suffice  for  the  discourse  of  a  single  day.  For  out  of  a  great 
raauy  things  extracting  a  few,  they  have  given  only  a  taste 
as  it  were  of  the  sweetness  of  His  teaching.  But  our  Lord 
here  instructs  us,  that  we  ought  to  address  God  at  night 


VER.  37,  38.  ST.  LUKE.  695 

and  in  silence,  but  in  day-time  to  be  doing  good  to  men ; 
and  to  gather  indeed  at  night,  but  in  the  day  distribute 
what  we  have  gathered.  As  it  is  added,  And  at  night 
He  went  out  and  abode  in  the  mount  that  is  called  Olivet. 
Not  that  He  had  need  of  prayer,  but  He  did  this  for  our 
example. 

Cyril.  But  because  His  speech  was  with  power,  and  with 
authority  He  applied  to  spiritual  worship  the  things  which 
had  been  delivered  in  figures  by  Moses  and  the  Prophets, 
the  people  heard  Him  gladly.  As  it  follows.  And  the  whole 
people  made  haste  to  come  early  to  hear  Him  in  the  temple. 
But  the  people  who  came  to  Him  before  light  might  with 
fitness  say,  0  God  my  God,  early  do  I  ivait  upon  Thee. 

Bede.  Now  mystically,  we  also  when  amid  our  prosperity 
we  behave  ourselves  soberly,  piously,  and  honestly,  teach  by 
day-time  in  the  temple,  for  we  hold  up  to  the  faithful  the 
model  of  a  good  work;  but  at  night  we  abide  on  mount 
Olivet,  when  in  the  darkness  of  anguish  we  are  refreshed 
with  spiritual  consolation ;  and  to  us  also  the  people  come 
early  in  the  morning,  when  either  having  shaken  oflF  the 
works  of  darkness,  or  scattered  all  the  clouds  of  sorrow,  they 
follow  our  example. 


CHAP.  XXII. 

1.  Now  the  feast  of  unleavened  bread  drew  nigh, 
which  is  calied  the  Passover. 

2.  And  the  Chief  Priests  and  Scribes  sought  how 
they  might  kill  Him ;  for  they  feared  the  people. 

Chrys.  The  actions  of  the  Jews  were  a  shadow  of  our 
own.  Accordingly  if  you  ask  of  a  Jew  concerning  tbe  Pass- 
over  and  the  feast  of  unleavened  bread,  he  will  tell  you 
nothing  moraentous,  mentioning  the  dehverance  from  Egypt; 
whereas  should  a  man  inquire  of  me  he  would  not  hear  of 
Egypt  or  Pharaoh,  but  of  freedom  from  sin  and  the  dark- 

Gloss.       ness  of  Satan,  not  by  Moses,  but  by  the  Son  of  God ;  Gloss. 

non  occ,  "^^hose  Passion  the  Evangehst  being  about  to  relate,  intro- 
duces  the  figure  of  it,  saying,  Now  the  feast  of  unleavened 
bread  drew  nigh,  which  is  called  the  Passover.  Bede.  Now 
the  Passover,  whicli  is  called  in  Hebrew  "  Phase,"  is  not  so 
named  from  the  Passion,  but  from  the  passing  over,  because 
the  destroying  angel,  seeing  the  blood  on  the  doors  of  the 
Israehtes,  passed  over  them,  and  touched  not  their  first- 
born.  Or  the  Lord  Himself,  giving  assistance  to  His  people, 
walked  over  them.  But  herein  is  the  difference  between 
the  Passover  and  the  feast  of  unleavened  bread,  that  by  the 
Passover  is  meant  that  day  alone  on  which  the  lamb  was 
slain  towards  the  evening,  that  is,  on  the  fourteenth  day  of 
the  first  month,  but  on  the  fifteenth,  when  the  Israelites 
went  out  of  Egypt,  followed  the  feast  of  unleavened  bread 
for  seven  days,  up  to  the  twenty-first  of  the  same  month. 
Hence  the  writers  of  the  Gospel  substitute  one  indifferently 
for  the  other.  As  here  it  is  said,  The  day  of  unleavened  hread, 
which  is  called  the  Passover.  But  it  is  signified  by  a  mys- 
tery,  that  Christ  having  suffered  once  for  us,  has  commanded 


VER.  3 — 6.  GOSPEL    ACCORDING    TO   ST.  LUKE.  697 

us  through  the  whole  time  of  this  world  which  is  passed  in 
seven  days,  to  live  in  the  unleavened  bread  of  sincerity  and 
truth.  Chrys.  The  Chief  Priests  set  about  their  impious  Chrys. 
deed  on  the  feast,  as  it  follows,  And  the  Chief  Priests  and  ^^iJ^^' 
Scribes,  ^c.  Moses  ordained  only  one  Priest,  at  whose  death 
another  was  to  be  appointed.  But  at  that  time,  when  the 
Jewish  customs  had  begun  to  fall  away,  there  were  many 
made  every  year.  These  then  wishing  to  kill  Jesus,  are  not 
afraid  of  God,  lest  in  truth  the  holy  time  should  aggravate 
the  pollution  of  their  sin,  but  every  where  fear  man.  Hence 
it  follows,  For  they  feared  the  people.  Bede.  Not  indeed 
that  they  apprehended  sedition,  but  were  afraid  lest  by  the 
interference  of  the  people  He  should  be  taken  out  of  their 
hands.  And  these  things  Matthew  reports  to  have  taken 
place  two  days  before  the  Passover,  when  they  were  assem- 
bled  in  the  judgment  hall  of  Caiaphas. 

3.  Then  entered  Satan  into  Judas  surnamed  Isca- 
riot,  being  of  the  number  of  the  twelve. 

4.  And  he  went  his  way,  and  communed  with  the 
Chief  Priests  and  captains,  how  he  might  betray  Him 
unto  them. 

5.  And  they  were  glad,  and  covenanted  to  give 
him  money. 

6.  And  he  promised,  and  sought  opportunity  to 
betray  Him  unto  them  in  the  absence  of  the  mul- 
titude. 

Theophyl.  Having  already  said  that  the  Chief  Priests 
sought  means  how  they  might  slay  Jesus  without  incurring 
any  danger,  he  next  goes  on  to  relate  the  means  which 
occurred  to  them,  as  it  is  said,  Then  entered  Satan  into 
Judas.  TiT.  BosT.  Satan  entered  into  Judas  not  by  force, 
but  finding  the  door  open.  For  forgetful  of  all  that  he  had 
seen,  Judas  now  turned  his  thoughts  solely  to  covetousness. 
Chrys.  St.Luke  gives  his  suruame,  because  there  was  another  chrvs. 
Judas.  TiT.  BosT.  And  he  adds,  one  of  the  twelve,  since  he  .^""J  ^^- 
made  up  the  number,  though  he  did  not  truly  discharge  the 
Apostohc  office.     Or  the  EvangeHst  adds  this,  as  it  were  for 


ut  sup 


ut  sup. 


698  GOSPEL   ACCORDING   TO  CHAP.  XXll. 

contrast  salce.     As  if  lie  said,  "  He  was  of  the  first  band  of 
those  who  were  especially  chosen." 

Bede.  There  is  nothing  contrary  to  this  in  what  John 
says,  that  after  the  sop  Satan  entered  into  Judas ;  seeing  he 
now  entered  into  him  as  a  stranger,  but  then  as  his  own, 
•whora  he  might  lead  after  him  to  do  whatsoever  he  willed. 

Chrys.  Chrys.  Obscrve  the  exceeding  iniquity  of  Judas,  that  he 
both  sets  out  by  himself,  and  that  he  does  this  for  gain.  It 
follows,  And  he  went  his  waxj,  and  communed  with  the  chiej 
priests  and  captains.  Theophyl.  The  magistrates  here  men- 
tioned  were  those  appointed  to  take  care  of  the  buildings  ot 
the  temple,  or  it  may  be  those  whom  the  Romans  had  set 
over  the  people   to   keep    them    from  breaking   forth  into 

Chrys.  tumult ;  for  they  were  seditious.  Chrys.  By  covetousness 
then  Judas  became  what  he  was,  for  it  follows,  And  they 
covenanted  to  give  hhn  money.  Such  are  the  evil  passions 
which  covetousness  engenders,  it  makes  men  irreligious,  and 
compels  them  to  lose  all  knowledge  of  God,  though  they 
have  received.  a  thousand  benefits  from  Him,  nay,  even  to 
injure  Him,  as  it  foUows,  And  he  contracted  with  them. 
Theophyl.  That  is,  he  bargained  and  promised.  And  sought 
opportunity  to  betray  Him  unto  them,  without  the  crowds, 
that  is,  when  he  saw  Him  standing  by  Himself  apart,  in 
the  absence  of  the  multitude.  Bede.  Now  many  shudder  at 
the  wickedness  of  Judas,  yet  do  not  guard  against  it.  For 
whosoever  despises  the  laws  of  truth  and  love,  betrays  Christ 
who  is  truth  and  love.  Above  all,  when  he  sins  not  from 
infirmity  or  ignorance,  but  after  the  Hkeness  of  Judas  seeks 
opportunity,  when  no  one  is  present,  to  change  truth  for 
a  lie,  virtue  for  crime. 

7.  Then  came  the  day  of  unleavened  bread,  when 
the  Passover  must  be  killed. 

8.  And  He  sent  Peter  and  John,  saying,  Go  and 
prepare  us  the  Passover,  that  we  may  eat. 

9.  And  they  said  unto  Him,  Where  wilt  Thou  that 
we  prepare  ? 

10.  And  He  said  unto  them,  Behold,  when  ye  are 
entered  into  the  city,  there  shall  a  man  meet  you, 


VER.  7 — 13.  ST.  LUKE.  699 

bearing  a  pitcher  of  water  ;  follow  him  into  the  house 
where  he  entereth  in. 

1 1 .  And  ye  shall  say  unto  the  goodman  of  the 
house,  The  Master  saith  unto  thee,  Where  is  the 
guestchamber,  where  I  shall  eat  the  Passover  with  My 
disciples  ? 

12.  And  he  shall  shew  you  a  large  upper  room 
furnished  :  there  make  ready. 

13.  And  they  went,  and  found  as  He  had  said  unto 
them :  and  they  made  ready  the  Passover. 

TiT.  BosT.  Our  Lord,  in  order  to  leave  us  a  heavenly 
Passover,  ate  a  typical  one,  removing  the  figure,  that  the 
truth  might  take  its  place.  Bede.  By  the  day  of  unleavened 
bread  of  the  Passover,  He  means  the  fourteenth  day  of  tlie 
first  month,  the  day  on  which,  having  put  away  the  leaven, 
they  Avere  accustomed  to  hold  the  Passover,  that  is,  the  lamb, 
towards  evening.  Euseb.  But  should  any  one  say,  "  If  on 
the  first  day  of  unleavened  bread  the  disciples  of  our  Saviour 
prepare  the  Passover,  on  that  day  then  should  we  also  cele- 
brate  the  Passover;"  we  answer,  that  this  was  not  an  admo- 
nition,  but  a  history  of  the  fact.  It  is  what  took  place  at  the 
time  of  the  saving  Passion ;  but  it  is  one  thing  to  relate  past 
events,  another  to  sanction  and  leave  them  an  ordinance  to 
posterity.  Moreover,  the  Saviour  did  not  keep  His  Passover 
with  the  Jews  at  the  time  that  they  sacrificed  the  lamb. 
Por  they  did  this  on  the  Preparation,  when  our  Lord  suffered. 
Therefore  they  entered  not  into  the  hall  of  Pilate,  that  they  john 
might  not  be  defiled,  but  might  eat  the  Passover.  For  from  ^^'  ^^" 
the  time  that  they  conspired  against  the  truth,  they  drove 
far  from  them  the  "Word  of  truth.  Nor  on  the  first  day  of 
unleavened  bread,  on  which  the  Passover  ought  to  be  sacri- 
ficed,  did  they  eat  their  accustomed  Passover,  for  they  were 
intent  upon  something  else,  but  on  the  day  after,  which  was 
the  second  of  unleaveued  bread.  But  our  Lord  on  the  first 
day  of  imleavened  bread,  that  is,  on  the  fifth  day  of  the 
week,  kept  the  Passover  with  His  disciples. 

Theophyl.  Now  on  the  same  fifth  day  He  sends  two  of 


700  GOSPEL    ACCORDING    TO  CHAP.  XXII. 

His  disciples  to  prepare  the  Passover,  namely,  Peter  and 

Jolin,  the  one  in  truth  as  loving,  the  other  as  loved.     In  all 

things  shewing,  that  even  to  the  end  of  His  life  He  opposed 

not  the  law.     Aiid  He  sends  thera  to  a  strange  house ;  for 

He  and  His  disciples  had  no  house,  else  woukl  He  have  kept 

the  Passover  in  one  of  them.     So  it  is  added,  And  they  said, 

Where  wilt  Thou  that  we  j^repare?     Bede.  As  if  to  say,  We 

liave  no  abode,  we  have  no  place  of  shelter.     Let  those  hear 

this,  who  busy  themselves  in  building  houses.      Let  thera 

know  that  Christ,  the  Lord  of  all  places,  had  not  where  to 

Chrys.       lay  His  head.     Chrys.  But  as  they  knew  not  to  whom  they 

iu°Matt      were  sent,  He  gave  thera  a  sign,  as  Samuel  to  Saul,  as  it 

1  Sam.      follows,  And  He  said  unto  them,  Behold,  ivhen  ye  are  entered 

'   ■        into  the  city,  there  shall  a  man  meet  you  bearing  a  pitcher  of 

loater ;  foUoiv  him  into  the  house  lohere  he  entereth  in. 

Ambrose.  First  observe  the  greatness  of  His  divine  power. 
He  is  talking  with  His  disciples,  yet  knows  what  will  happen 
in  another  place.  Next  behold  His  condescension,  in  that 
He  chooses  not  the  person  of  the  rich  or  powerful,  but  seeks 
after  the  poor,  and  prefers  a  mean  inn  to  the  spacious  palaces 
of  nobles.  Now  the  Lord  was  not  ignorant  of  the  name  of 
the  man  whose  mystery  He  knew,  and  that  he  would  meet 
the  disciples,  but  he  is  mentioned  without  a  name,  that  he 
may  be  counted  as  ignoble.  Theophyl.  He  sends  them  for 
this  reason  to  an  unknown  man :  to  shew  them  that  He 
voluntarily  underweut  His  Passion,  sinee  He  who  so  swayed 
tlie  mind  of  one  unknown  to  Him,  that  he  should  receive 
them,  was  able  to  deal  with  tbe  Jews  just  as  He  wished.  But 
some  say  that  He  gave  not  the  name  of  the  man,  lest  the 
traitor  knowing  his  name  raight  open  the  house  to  the  Phari- 
sees,  and  they  should  have  come  and  taken  Him  before  that 
the  supper  was  eaten,  and  He  had  delivered  the  spiritual 
mysteries  to  His  disciples.  But  He  directs  them  by  particu- 
lar  signs  to  a  certain  house ;  whence  it  follows,  And  ye  shall 
say  to  the  goodman  of  the  house,  The  Master  saith,  Where  is 
the  guestchamber,  8jC.  And  he  ivill  sheiv  you  an  upper  room,  8fc. 
Gloss.  Gloss.  And  perceiving  these  signs,  the  disciples  zealously 
iion  occ.  f^ifiUed  aji  tiiat  had  beeii  conimanded  theni ;  as  it  follows, 
And  they  went,  and  found  as  Ile  had  said  unto  them,  and  made 
ready  the  Passover.      Bede.    To  explain  this  Passover,  the 


VER.  7 — 13.  ST.  LUKE.  701 

Apostle  says,  Christ  our  Passover  is  sacrificed  for  us.  Which  i  Cor. 
Passover  in  truth  must  needs  have  been  slain  there,  as  it  was  ' 
so  ordained  by  the  Father^s  counsel  and  determination.  And 
thus  although  on  the  next  day,  that  is,  the  fifteenth,  He  was 
crucified,  yet,  on  this  night  on  which  the  lamb  was  slain  by 
the  Jews,  being  seized  and  bound,  He  consecrated  the  be- 
ginning  of  His  sacrifice,  that  is,  of  His  Passion. 

Theophyl.  By  the  day  of  unleavened  bread,  we  must  un- 
derstand  that  conversation  which  is  wholly  in  the  light  of  the 
Spirit,  having  lost  all  trace  of  the  old  corruption  of  Adara's 
first  transgression.  And  living  in  this  conversation,  it  be- 
comes  us  to  rejoice  in  the  mysteries  of  Christ.  Now  these 
mysteries  Peter  and  John  prepare,  that  is,  action  and  con- 
templation,  fervid  zeal  and  peaceful  meekness.  And  these 
preparers  a  certain  man  meets,  because  in  what  we  have  just 
mentioned,  lies  the  condition  of  man  who  was  created  after 
the  image  of  God.  And  he  carries  a  pitcher  of  water,  which 
signifies  the  grace  of  the  Holy  Spirit.  But  the  pitcher  is 
humbleness  of  heart;  for  He  giveth  grace  to  the  humble, 
who  know  themselves  to  be  but  earth  and  dust.  Ambrose. 
Or  the  pitcher  is  a  more  perfect  measure,  but  the  water  is 
that  which  was  thought  meet  to  be  a  sacrament  of  Christ; 
to  wash,  not  to  be  washed. 

Bede.  They  prepare  the  Passover  in  that  house,  whither 
the  pitcher  of  water  is  carried,  for  the  time  is  at  hand  in 
which  to  the  keepers  of  tlie  true  Passover,  the  typical  blood 
is  taken  away  from  the  lintel,  and  the  baptism  of  the  lifegiv- 
ing  fountain  is  consecrated  to  take  away  sin.  Origen.  But  Orig. 
I  think  that  the  man  who  meets  the  disciples  as  they  enter^jjj^ig 
into  the  city,  carryiug  a  pitcher  of  water,  was  some  servant 
of  a  master  of  a  house,  carryiug  water  in  an  earthen  vessel 
either  for  washing  or  for  drinking.  And  this  I  think  is 
Moses  conveying  the  spiritual  doctrine  in  fleshly  histories. 
But  they  who  follow  him  not,  do  not  celebrate  the  Passover 
with  Jesus.  Let  us  then  ascend  with  the  Lord  united  to  us, 
to  the  upper  part  in  which  is  the  guestchamber,  which  is 
shewn  by  the  understanding,  that  is,  the  goodman  of  the 
house,  to  every  one  of  the  disciples  of  Christ.  But  this  upper 
room  of  our  house  must  be  large  enough  to  receive  Jesus 
the  Word  of  God,  who  is  not  comprehended  but  by  those 


702  GOSPEL    ACCORIMNG   TO  CHAP.  XXII. 

who  are  greater  in  coniprehension.  And  this  chamber  must 
be  made  ready  by  the  goodman  of  the  house,  (that  is,  the 
understanding,)  for  the  Son  of  God,  and  it  must  be  cleaned, 
wholly  purged  of  the  filth  of  malice.  The  master  of  the 
house  also  must  not  be  any  common  person  having  a  known 
name.  Hence  He  says  mystically  in  Matthew,  Go  ye  to  such 
a  one.  Ambrose.  Now  in  the  upper  parts  he  has  a  large 
roora  furnished,  that  you  may  consider  how  great  were  his 
merits  in  whom  the  Lord  could  sit  down  with  His  disciples, 
rejoicing  in  His  exalted  virtues. 
Orig.  Origen.  But  we  should  know  that  they  who  are  taken  up 

ut  sup.  ^j^i^  banquetings  and  worldly  cares  do  not  ascend  into  that 
upper  part  of  the  house,  and  therefore  do  not  keep  the 
Passover  with  Jesus.  For  after  the  words  of  the  disciples 
wherewith  they  questioned  the  goodman  of  the  house,  (that 
is,  the  understanding,)  the  Divine  Person  came  iuto  that 
house  to  feast  there  with  His  disciples. 

14.  And  when  tlie  hour  was  come,  He  sat  down, 
and  the  twelve  apostles  with  Him. 

15.  And  He  said  unto  them,  With  desire  I  have 
desired  to  eat  this  Passover  with  you  before  I  sufFer : 

16.  For  I  say  unto  you,  I  will  not  any  more  eat 
thereof,  until  it  be  fulfilled  in  the  kingdom  of  God. 

17.  And  He  took  the  cup,  and  gave  thanks,  and 
said,  Take  this,  and  divide  it  among  yourselves : 

18.  For  I  say  unto  you,  I  will  not  drink  of  the 
fruit  of  the  vine,  until  the  kingdom  of  God  shall 
come. 

Cyril.  As  soon  as  the  disciples  had  prepared  the  Pass- 
over,  they  proceed  to  eat  it ;  as  it  is  said,  And  wlien  the  hour 
was  come,  ^j-c,  Bede.  By  the  hour  of  eating  the  Passover, 
He  signifies  the  fourteenth  day  of  the  first  month,  far  gone 
tovvards  eveuing,  the  fifteenth  moon  just  appearing  on  the 
earth.  Theophyl.  But  hovv  is  our  Lord  said  to  sit  down, 
whereas  the  Jews  eat  the  Passover  standing  ?  They  say,  that 
when  they  had  eaten  the  legal  Passover,  they  sat  dovvn, 
according  to  the  common  custom,  to  eat  their  other  food. 


VER.   14 — 18.  ST.  LUKE.  703 

It  foUows,  And  He  said  unto  them,  JFith  desire  have  I 
desired  to  eat  this  Passover  with  you,  ^c.     Cyril.  He  says 
this,  because  the  covetous  disciple  was  looking  out  for  the 
time  for  betraying  Him  ;  but  that  he  might  not  betray  Him 
before  the  feast  of  the  Passover,  our  Lord  had  not  divulged 
either  the  house,  or  the  raan  with  whom  He  should  keep  the 
Passover.     That   this  was  the  cause  is  very  evident  from 
these  words.     Theophyl.  Or  He  says,   TFith  desire  have  I 
desired;  as  if  to  say,  This  is  My  last  supper  with  you,  there- 
fore  it  is  most  precious  and  welcorae  to  Me;  just  as  those 
who  are  going  away  to  a  distance,  utter  the  last  words  to 
their  friends  most  affectionately.     Chrys.  Or  He  says  this, 
because  after  that  Passover  the  Cross  was  at  hand.     But  we 
find  Hira  frequently  prophesying  of  His  own  Passion,  and 
desiring  it  to  take  place.     Bede.   He  first  then  desires  to 
eat  the  typical  Passover,  and  so  to  declare  the  mysteries  of 
His  Passion  to  the  world.     Euseb.  Or  else;  When  our  Lord 
was  celebrating  the  new  Passover,  He  fitly  said,  With  desire 
have  I  desired  this  Passover,  that  is,  the  new  mystery  of  the 
New  Testaraent  which  He  gave  to  His  disciples,  and  which 
many  prophets  and  righteous  men  desired  before  Him.     He 
then  also  Hiraself  thirsting  for  the  coramon  salvation,  de- 
livered  this  mystery,  to  suffice  for  the  whole  world.     But  the 
Passover  was  ordained  by  Moses  to  be  celebrated  in  one 
place,  that  is,  in  Jerusalem.     Therefore  it  was  not  adapted 
for  the  whole  world,  and  so  was  not  desired.     Epiph.  Here-  Epiph. 
by  we  may  refute  the  folly  of  the  Ebionites  concerning  the  ^^'j. 
eating  of  flesh,  seeing  that  our  Lord  eats  the  Passover  of  the  30. 22. 
Jews.     Therefore  He  pointedly  said,  "  This  Passover,"  that 
no  one  might  transfer  it  to  mean  another. 

Bede.  Thus  then  was  our  Lord  the  approver  of  the  legal 
Passover ;  and  as  He  taught  that  it  related  to  the  figure  of 
His  own  dispensation,  He  forbids  it  henceforth  to  be  re- 
presented  in  the  flesh.  Therefore  He  adds,  For  I  say  unto 
you,  I  will  not  any  more  eat  thereof,  until  it  be  fulfilled  in 
the  kingdom  of  God.  That  is,  I  will  no  raore  celebrate  the 
Mosaic  Passover,  until,  being  spiritually  uuderstood,  it  is 
fulfilled  iu  the  Church.  For  the  Church  is  the  kingdom  of 
God ;  as  in  Luke,  The  kingdom  of  God  is  within  you.  Again,  Luke 
the  ancient  Passover,  which  He  desired  to  bring  to  an  end,  ^^'  ^^' 


704  OOSPEL    ACCORDING    TO  CHAP.  XXII. 

is  also  alluded  to  iu  what  follows ;  And  Ue  took  the  cup, 
and  gnve  thanks,  and  said,  Take  ye,  S^c.  For  this  gave  He 
thanks,  that  the  old  tliiugs  were  about  to  pass  away,  and 
Ciirys.  all  tliiugs  to  become  ucw.  Chrys.  Remember  then  wheu 
de^Laz  thou  sittcst  dowu  to  mcat  that  after  the  meal  thou  must 
pray;  therefore  satisfy  thy  hunger,  but  with  moderation, 
lest  being  overcharged  thou  shouldest  not  be  able  to  bend 
thy  knees  in  supplication  and  prayer  to  God.  Let  us  not 
then  after  our  meals  turn  to  sleep,  but  to  prayer.  For  Christ 
plainly  signifies  this,  that  the  partaking  of  food  should  not 
be  followed  by  sleep  or  rest,  but  by  prayer  and  reading  the 
holy  Scripture.  It  follows,  For  I  say  unto  you,  I  wiU  not 
drink  of  the  fruit  of  the  vine,  until  the  kingdom  of  God  come. 
Bede.  This  may  be  also  taken  literally,  for  from  the  hour 
of  supper  up  to  the  time  of  resurrection  He  was  about  to 
drink  no  wine.  Afterwards  He  partook  both  of  meat  and 
Acts  drink,  as  Peter  testifies,  Who  did  eat  and  drink  with  Him 
10,  41.  after  He  rose  from  the  dead.  Theophyl.  The  resurrection 
is  called  the  kingdom  of  God,  because  it  has  destroyed  death. 
Ps.  93,  1.  Therefore  David  also  says,  The  Lord  reigneth :  He  hath  put 
Isa.  tis,  \.on  beauty,  that  is^  a  beautiful  robe,  having  put  off  the  cor- 
ruption  of  the  flesh.  But  when  the  resurrection  comes,  He 
again  drinks  with  His  disciples ;  to  prove  that  the  resurrec- 
tion  was  not  a  shadow  only.  Bede.  But  it  is  far  more 
natural,  that  as  before  of  the  typical  lamb,  so  now  also  of 
the  drink  of  the  Passover,  He  should  say  that  He  would  no 
more  taste,  until  the  glory  of  the  kingdom  of  God  being 
made  manifest,  the  faith  of  the  whole  world  should  appear; 
that  so  by  means  of  the  spiritual  changing  of  the  two  greatest 
commands  of  the  law,  naraely,  the  eating  and  drinkiug  of 
the  Passover,  you  might  learn  that  all  the  Sacraments  of  the 
law  were  to  be  transferred  to  a  spiritual  observance. 


19.  And  He  took  bread,  and  gave  thanks,  and 
brake  it,  and  gave  unto  them,  saying,  This  is  My 
body  which  is  given  for  you :  this  do  in  remembrance 
ofMe. 

20.  Likewise  also  the   cup  after  supper,   saying, 


■VER.  19,  20.  ST.  LUKE.  705 

This  cup  is  the  new  testameiit  in  My  blood,  which  is 
shed  for  you. 

Bede.  Having  finishecl  the  rites  of  the  ohl  Passover,  He 
passes  on  to  the  new,  which  He  desires  the  Church  to  cele- 
brate  in  raemory  of  His  redemption,  substituting  for  the 
flesh  and  blood  of  the  larab,  the  Sacrament  of  His  own  Flesh 
and  Blood  in  the  figure  of  the  bread  and  wine,  being  made  Ps.  uo,  4: 
a  Priest  for  ever  after  the  order  of  Melchisedech.     Hence  it 
is  said,  And  He  took  bread,  and  gave  thanks,  as  also  He  had  Heb.7,2i. 
given  thanks  upon  finishing  the  old  feast,  leaving  us  an  ex- 
araple  to  glorify  God  at  the  beginning  and  end  of  every  good 
work.     It  follows,  And  brake  it.     He   Hiraself  breaks  the 
bread  which  He  holds  forth,  to  shew  that  the  breaking  of 
His  body,  that  is,  His  Passion,  will  not  be  without  His  wiU. 
And  gave  unto  them,  saying,  This  is  3Iy  body  which  is  given 
for  you.     Greg.  Nyss.  For  the  bread  before  the  consecration  Greg. 
is  coramon  bread,  but  when  the  mystery  has  consecrated  it,  ^^\  ^^ 
it  is,  and  it  is  called,  the  Body  of  Christ.    Cyril.  Nor  doubt  Christ. 
that  this  is  true ;  for  He  plainly  says,  This  is  My  body ;  but  9^V^- 
rather  receive  the  words  of  thy  Saviour  in  faith.     For  since 
He  is  the  Truth,  He  lies  not.    ^They  rave  foohshly  then  who  Ep.  ad 
say  that  the  raystical  blessing  loses  its  power  of  sanctifying,    ^  °^^^' 
if  any  reraains  are  left  till  the  following  day.     For  the  most 
holy  Body  of  Christ  will  not  be  changed,  but  the  power  of 
blessing  and  the  Hfe-giving  grace  is  ever  abiding  in  it.     For  in  Luc, 
the  hfe-giving  power  of  God  the  Father  is  the  only-begotten  "  ^"^* 
Word,  which  was  raade  flesh  not  ceasing  to  be  the  Word, 
but  making  the  flesh  Hfe-giving.    What  then?  since  we  have 
in  us  the  hfe  of  God,  the  Word  of  God  dwelhng  in  us,  will 
our  body  be  hfe-giving?     But  it  is  one  thing  for  us  by  the 
habit  of  participation  to  have  in  ourseh'es  the  Son  of  God, 
another  for  Hiraself  to  have  been  made  flesh,  that  is,  to  have 
made  the  body  which  He  took  from  the   pure  Virgin  Plis 
own   Body.     He   raust  needs  then  be  in  a  certain  raanner 
united  to  our  bodies  by  His  holy  Body  and  precious  Blood, 
which  we  have  received  for  a  hfe-giving  blessing  in  tlie  bread 
aud  wine.     For  lest  we  should  be  shocked,  seeing  the  Flesh 

*  This  passage  is  found  in  a  page  of     contains  St.  Cyril  on  Luke.     See  Maii 
tlie  sanie   MS.  in   the  Vatican   which      Cl.  Auct.  vol.  x.  p.  375. 

VOL.  III,  2  z 


70G  GOSPEL    ACCORDING    TO  CHAP.  XXII, 

and  Blood  placed  on  tlie  lioly  altars,  God,  in  compassion  to 

our  infirmities,  pours  iuto  the  oflerings  the  power  of  life, 

changing  them  into  the  reality  of  His  owu  flesh,  that  the 

body  of  life  may  be  fouud  iu  us,  as  it  were  a  certain  life- 

giving  seed,     He   adds,  Do  this  iti  commemoration  of  Me. 

Chrys.       Chrys.  Christ  did  this  to  bring  us  to  a  closer  bond  of  friend- 

iiiToaii      ship,  and  to  betolcen  His  love  toward  us,  giviug  Himself  to 

those  who  desire  Hira,  not  only  to  behold   Him,  but  also 

to  handle  Him,  to  eat  Him,  to  embrace  Him  with  the  ful- 

ness  of  their  whole  heart.     Therefore  as  lions  breathing  fire 

do  we  depart  from  that  table,  rendered  objects  of  terror  to 

Basil.        the  devil.     Basil.  Learn  then  in  what  mauner  you  ought  to 

Reg*2i     ^^^  ^^®  Body  of  Christ,  namely,  in  remembrance  of  Christ's 

c.  3.  Rcg.  obedience  even  unto  death,  that  they  who  Hve  may  no  more 

int.  172.    live  in  themselves,  but  in  Him  who  died  for  them,  and  rose 

2  Cor.  5,     2 


25 


ain. 


Theophyl.  Now  Luke  mentions  two  cups;  of  the  one  we 
spoke  above,  Take  this,  and  divide  it  among  yourselves,  which 
we  may  say  is  a  type  of  the  Old  Testament ;  but  the  other 
after  the  breaking  and  giving  of  bread,  He  Hiraself  imparts 
to  His  disciples.     Hence  it  is  added,  Likewise  also  the  cup 
after  svpper.     Bede.  He  gave  to  them,  is  here  understood  to 
Aiig.  de     complete  the  sentence.     Aug.    Or  because  Luke  has  twice 
Con.  Ev.    mentioned  the  cup,  first  before  Christ  gave  the  bread,  then 
c.  1.  after  He  had  given  it,  on  the  first  occasion  he  has  antici- 

pated,  as  he  frequently  does,  but  on  the  second  that  which  he 
has  placed  in  its  natural  order,  he  had  made  no  mention  of 
before.  But  both  joined  together  make  the  same  sense  which 
we  find  in  the  others,  that  is,  Matthew  and  Mark.  Theophyl. 
Our  Lord  calls  the  cup  the  New  Testament,  as  it  follows, 
This  ciip  is  the  New  Testament  in  My  blood,  which  shall  be 
shed  for  you,  signifying  that  the  New  Testament  has  its  be- 
ginning  in  His  blood.  For  in  the  Old  Testament  the  blood 
of  animals  was  present  when  the  law  was  given,  but  now  the 
blood  of  the  Word  of  God  signifies  to  us  the  New  Testament. 
But  when  He  says,/or  you,  He  does  not  mean  that  for  the 
Apostles  ouly  was  His  Body  given,  and  His  Blood  poured 
out,  but  for  the  sake  of  all  mankiud,  And  the  old  Passover 
was  ordained  to  remove  the  slavery  of  Egypt ;  but  the  blood 
of  the  himb  to  prutect  the  first-born.    The  new  Passover  was 


VER.  19,  20.  ST.  LUKE.  707 

ordaiued  to  the  remission  of  sins ;  but  the  Blood  of  Christ  to 
preserve  those  who  are  dedicated  to  God, 

Chkys.  For  this  Blood   moulds  in  us   a  royal  iraage,   it  Chrys. 
sufFers  not  our  nobleness  of  soul  to  waste  away,  moreover  it      ?*"  *^ 
refreshes  the  soul,  and  inspires  it  with  great  virtue.     This 
Blood  puts   to  flight  the  devils,  summons   angels,  and  the 
Lord  of  angels.     This  Blood  poured  forth  Avashed  the  world, 
and  made  heaven  open.     They  that  partake  of  it  are  built 
up  with  heavenly  virtues,  and  arrayed  in  the  royal  robes  of 
Christ;  yea  rather  clothed  upon  by  the  King  Hiraself.     And 
since  if  thou  comest  clean,  thou  comest  healthfully;    so  if 
polhited  by  an  evil  conscience,  thou  coraest  to  thy  own  de- 
struction,  to  pain  and  torraent.     For  if  they  who  defile  the 
iraperial  purple  are  smitten  with  the  same  punishment  as^ 
those  who  tear  it  asunder,  it  is  not  unreasonable  that  they 
who  with  an  unclean  heart  receive  Christ  should  be  beaten. 
with  the  same  stripes  as  they  were  who  pierced  Him  with 
nails.     Bede.  Because  the  bread  strengthens,  and  the  wine 
produces  blood  in  the  flesh,  the  former  is  ascribed  to  the 
Body  of  Christ,  the  latter  to  His  Blood.     But  because  both 
we  ought  to  abide  in  Christ,  and  Christ  in  us,  the  wine  of  the 
Lord's  cup  is  mixed  with  water,  for  John  bears  witness,  The 
people  are  niany  waters.     Theophyl.  But  first  the  bread  isRev.  17, 
given,  ne.xt  the    cup.     For  in    spiritual   things   labour  and     ' 
action  come  first,  that  is,  the  bread,  not  only  because  it  is 
toiled  for  by  the  sweat  of  the  brow,  but  also  because  while 
being  eaten  it  is  not  easy  to  swallow,     Then  after  labour  fol- 
lows  the  rejoicing  of  Divine  grace,  which  is  the  cup.     Bede. 
For  this  reason  then  the  Apostles  comraunicated  after  supper, 
because  it  was  necessary  that  the  typical  passover  should  be 
first  corapleted,  and  then  they  should  pass  on  to  the  Sacra- 
ment  of  the  true  Passover.     But  now  in  honour  of  so  great 
a  Sacraraent,  the  masters  of  the  Church  think  right  that  we 
should  first  be  refreshed  with  the  spiritual  banquet,  and  after- 
ward  with  the  earthly.     Greek  Ex.  He  that  comraunicates  Eutychius 
receives  the  whole  Body  and  Blood  of  our  Lord,  even  though  P^'"^'^*^''- 
he  receive  but  a  part  of  the  Mysteries.     For  as  one  seal  ira- 
parts  the  whole  of  its  device  to  difl^erent  substances,  and  yet 
reraains  entire  after  distribution,  and  as  one  word  penetrates 
to  the  hearing  of  many,  so  there  is  no  doubt  that  the  Body 

2  z2 


708  GOSPEL   ACCORDING    TO  CHAP.  XX IT. 

aiul  Blood  of  our  Lord  is  receivcd  whole  in  all.     But  tlie 
bicakiug  of  the  sacred  bread  siguifies  the  Passiou. 

21.  But,  behold,  the  hand  of  hiin  that  betrayeth 
Me  is  with  Me  oii  the  table. 

22.  And  truly  the  Son  of  raan  goeth,  as  it  was 
determined :  but  woe  unto  that  man  by  whom  He  is 
betrayed. 

23.  And  they  began  to  enquire  among  themselves, 
which  of  them  it  was  that  should  do  this  thing. 

Aug.  de  AuG.  "VYhen  our  Lord  had  given  the  cup  to  His  disciples, 
1  m  c  1  -^^  again  spoke  of  His  betrayer,  saying,  But,  behold,  the 
hand  uf  him  that  betrayeth  Me,  S^c.  Theophyl.  And  this 
He  said  not  only  to  shew  that  He  knew  all  things,  but  also 
to  declare  unto  us  His  own  especial  goodness,  in  that  He 
left  nothing  uudone  of  those  things  which  belonged  to  Him 
to  do;  (for  He  gives  us  an  example,  that  even  unto  the  end 
we  should  be  employed  iu  reclaiming  sinners  ;)  and  moieover 
to  point  out  the  baseness  of  the  traitor  who  blushed  not  to 
Chrys.  be  His  guest.  Chrys.  Yet  though  partaking  of  the  mystery, 
iiiMatt  ^®  ^^^^  ^^^  couverted.  Nay,  his  wickeduess  is  made  only 
the  more  awful,  as  well  because  under  the  poUution  of  such 
a  design,  he  came  to  the  mystery,  as  that  coming  he  was 
not  made  better,  either  by  fear,  gratitude,  or  respect.  Bede. 
And  yet  our  Lord  does  not  especially  point  him  out,  lest 
being  so  plainly  detected,  he  might  ouly  become  the  more 
shameless.  But  He  throws  the  charge  ou  the  whole  tvvelve, 
that  the  guilty  oue  might  be  turued  to  repentance.  He  also 
proclaims  his  puuishment,  that  the  man  whom  shame  had 
not  prevailed  upon,  might  by  the  seuteuce  denounced  against 
him  be  brought  to  amendment.  Hence  it  follows,  And  truly 
the  Son  of  man  goeth,  ^c.  Tkeophyl.  Not  as  if  unable  to 
preserve  EQmself,  but  as  determiniug  for  Himself  to  suffer 
death  for  the  salvation  of  man. 
Chrys.  Chrys.  Bccause  then  Judas  in  the  things  which  are  written 

iiiViatt.  ^^  ^^i"^  acted  with  an  evil  purpose,  in  order  that  no  oue  might 
deem  him  guiltless,  as  being  the  minister  of  the  dispensa- 
tiou,  Christ  adds,  Woe  unto  that  man  by  whom  He  is  betrayed. 


VER.   24— T-S7.  ST.  LUKE.  709 

Bede.  But  woe  also  to  tliat  man,  wlio  cominsr  unwortliilv  to 
the  Table  of  our  Lord,  after  the  example  of  Judas,  betrays  the 
Son,  not  indeed  to  Jews,  but  to  sinners,  that  is,  to  his  own 
sinful  raembers.  Although  the  eleven  Apostles  knew  that 
they  were  meditating  nothing  against  tlieir  Lord,  j^et  not- 
withstanding  because  they  trust  more  to  their  Master  than 
themselves,  feariog  tlieir  own  infirmities,  they  ask  concerning 
a  sin  of  which  thej'^  had  no  consciousness.  Basil.  For  as  in  Basil.  m 
bodily  diseases  there  are  raany  of  which  the  affected  are  not  ^^^^^  jqj" 
sensible,  but  they  rather  put  faith  in  the  opinion  of  their 
physicians,  than  trust  their  own  insensibility ;  so  also  in  the 
diseases  of  the  soul,  though  a  man  is  not  conscious  of  sin  in 
liimself,  yet  ought  he  to  trust  to  those  who  are  able  to  have 
more  knowledge  of  their  own  sias. 

24.  And  there.  was  also  a  strife  among  them,  which 
of  them  should  be  accounted  the  greatest. 

25.  And  He  said  unto  them,  The  kings  of  the  Gen- 
tiles  exercise  lordship  over  them  ;  and  they  that  ex- 
ercise  authority  upon  them  are  called  benefactors. 

26.  But  ye  shall  not  he  so :  but  he  that  is  greatest 
among  you,  let  him  be  as  the  younger ;  and  he  that 
is  chief,  as  he  that  doth  serve. 

27.  For  whether  is  greater,  he  that  sitteth  at  meat, 
or  he  that  serveth  ?  is  not  he  that  sitteth  at  meat  ? 
but  I  am  among  you  as  he  that  serveth. 

Theophyl.  While  they  were  enquiring  among  themselves 
who  should  betray  the  Lord,  they  would  naturally  go  on  to 
say  to  one  another,  "  Thou  art  the  traitor,"  and  so  becomc 
impelled  to  say,  "  I  am  the  best,  I  am  the  greatest."  Hence 
it  is  said,  And  there  was  also  a  strife  among  them  tohich 
should  be  accounted  the  greatest.  Greek  Ex.  Or  the  strife  Apolli- 
seems  to  have  arisen  from  this,  that  when  our  Lord  was  de-  "''V"^ 

'  in  loc. 

parting  from  the  world,  it  was  thought  that  some  one  must 
become  their  head,  as  taking  our  Lord's  place.  Bede.  As 
good  men  seek  in  the  Scriptures  the  examples  of  their  fathers, 
that  they  may  thereby  gain  profit  and  be  humbled,  so  the 


710  GOSPEL   ACCORDING    TO  CHAP.  XXTI. 

bad,  if  by  chance  thcy  have  discovcrcd  any  thing  blameable 

in  the  elect,  most  gladly  scize  upon  it,  to  shelter  thcir  own 

iniquitics  thereby.     Many  thcrefore  raost  eagerly  rcad,  that 

a  strife  arose  among  the  disciples  of  Christ.     Ambrose.  If 

the  disciples  did  contcnd,  it  is  not  alleged  as  any  excuse,  but 

held  out  as  a  warning.     Let  us  then  beware  lest  any  conten- 

tions  among  us  for  precedence  be  our  ruin.     Bede.  Rather 

let  us  look  not  what  carnal   disciples  did,   but  what  their 

spiritual  Master  comraanded ;    for  it  follows,  And  He  said 

Chrys.       unto  them,  The  kings  of  the  Gentiles,  ^'C.     Chrys.  He  men- 

^a^Matt     tioi^s  the  Gentiles,  to  shew  thereby  how  faulty  it  was.     For 

it  is  of  the  Gentiles  to  seek  after  precedence.     Cyril.  Soft 

words  are  also  given  them  by  their  subjects,  as  it  follows, 

And  they  that  exercise  authority  upon  them  are  called  bene- 

factors.     Now  they  truly  as  alien  frora  the  sacred  law  are 

subject  to  these  evils,  but  your  pre-eminence  is  in  huraility, 

Basil.  in    as  it  follows,  But  ve  shall  not  be  so.     Basil.  Let  not  hira 
n      f  j  ./ 

dis.^int'!'    that  is  chief  be  puffed  up  by  his  dignity,  lest  he  fall  away 
3^-  frora  the  blessedness  of  huraility,  but  let  him  know  that  true 

huraility  is  the  ministering  unto  raany.  As  then  he  who 
attends  raany  wounded  and  wipes  away  the  blood  frora  their 
wounds,  least  of  all  men  enters  upou  the  service  for  his  own 
exaltation,  rauch  more  ought  he  to  whora  is  coraraitted  the 
care  of  his  sick  bi'ethren  as  the  rainister  of  all,  about  to  ren- 
der  an  account  of  all,  to  be  thoughtful  and  anxious.  And  so 
ad  int.  31.  let  him  that  is  greatest  be  as  the  younger.  Again,  it  is  meet 
that  those  who  are  in  the  chief  places  should  be  ready  to 
offer  also  bodily  service,  after  our  Lord's  example,  who 
washed  His  disciples'  feet.  Hence  it  follows,  And  he  that  is 
chief,  as  he  that  doth  serve.  But  we  need  not  fear  that  the 
spirit-  of  humility  will  be  weakened  in  the  inferior,  while  he 
is  being  served  by  his  superior,  for  by  imitation  humility  is 
extended. 

Ambrose.  But  it  must  be  observed,  that  not  every  kind  of 
respect  and  deference  to  others  betokens  humility,  for  you 
may  defer  to  a  person  for  the  world's  sake,  for  fear  of  his 
power,  or  regard  to  your  own  interest.  lu  that  case  you 
seek  to  advance  yourself,  not  to  honour  anothcr.  Therefore 
there  is  one  form  of  the  precept  given  to  all  raen,  naraely, 
that  they  boast  not  about  precedence,  but  strive  earnestly 


VER.  28—30.  ST.  LUKE.  •  711 

for  humility.  Bede.  In  this  rule  however,  given  by  our 
Lord,  the  great  have  need  of  no  little  judginent,  that  they  do 
not  indeed  Hke  the  kings  of  the  Gentiles.dehght  to  tyrannize 
over  their  subjects,  and  be  pufFed  up  with  their  praises,  yet 
notwithstanding  that  they  be  provoked  with  a  righteous  zeal 
against  the  wickedness  of  offenders. 

But  to  the  words  of  the  exhortation  He  subjoins  His  own 
example,  as  it  follows,  For  which  is  greater,  he  who  sitteth 
at  meat,  or  he  that  serveth?  Bat  I  am  among  you,  8fC. 
Chrys.  As  if  He  says,  Think  not  that  thy  disciple  needs 
you,  but  that  you  do  not  need  him.  For  I  who  need  no  one 
whom  all  things  in  heaven  and  earth  need,  have  condescended 
to  the  degree  of  a  servant.  Theophyl.  He  shews  Himself  to 
be  their  servant,  when  He  distributes  the  bread  and  the  cup, 
of  which  service  He  makes  mention,  reminding  them  that 
if  thev  have  eaten  of  the  same  bread,  and  drunk  of  the  sarae 
cup,  if  Christ  Himself  served  all,  they  ought  all  to  think  the 
same  things.  Bede.  Or  He  speaks  of  that  service  where- 
with,  according  to  John,  He  their  Lord  and  Master  washed  John 

13    ") 

their  feet.      Although   by  the  word  itself  serving,  all  that     ' 
He  did  in  the  flesh  may  be  implied,  but  by  serving  He  also 
signifies  that  He  poureth  forth  His  blood  for  us. 

28.  Ye  are  they  which  have  continued  with  Me  in 
My  temptations. 

29.  And  I  appoint  unto  you  a  kingdom,  as  My 
Father  hath  appointed  unto  Me. 

30.  That  ye  may  eat  and  drink  at  My  table  in  My 
kingdom,  and  sit  on  thrones  judging  the  twelve 
tribes  of  Israel. 

Theophyl.  As  the  Lord  had  denounced  woe  to  tlie  traitor, 
so  on  the  other  hand  to  the  rest  of  the  disciples  He  promises 
blessings,  saying,  Ye  are  they  which  have  continued  tcith 
Me,  SjX.  Bede.  For  not  the  first  eflfort  of  patience,  but  long- 
continued  perseverauce,  is  rewarded  with  the  glory  of  the 
heavenly  kingdom,  for  perseverance,  (which  is  called  con- 
stancy  or  fortitude  of  mind,)  is,  so  to  say,  the  pillar  and  prop 
of  all  virtues.     The  Son  of  God  then  conducts  those  who 


713  GOSPEL   ACCORDING    TO  CHAP.  XXTT. 

abide  with  II im  in  llis  tcmptations  to  the  everhisting  king- 
Roni.  (i,  5.  dora.     For  ifivi'  liave  heen  planied  together  in  the  likeness  of 
Ilis  deaih,  ive  shall  he  also  in  ihe  likeness  of  His  resurrection. 
lleuce  it  follows,  And  I yive  to  you  a  kinydom,  S^x. 

Amijuose.  The  kingdom  of  God  is  not  of  this  world.     But 
it  is  not  equahty  ■vvith  God,  but  hkeness  to  Hira,  unto  which 
man  must  aspire.    Por  Christ  aloue  is  the  full  image  of  God, 
on  account  of  the  unity  of  liis  Father's  glory  expressed  in 
Him.    But  tlie  righteous  man  is  after  the  image  of  God,  if  for 
the  sake  of  imitating  the  likeness  of  the  Divine  conversation, 
He  through  the  kuowledge  of  God  despises  the  world.   There- 
fore  also  we  eat  the  Body  and  Blood  of  Christ,  that  we  may 
be  partakers  of  eternal  life.    Wheiice  it  follows,  That  ye  may 
eat  and  drink  at  My  table  in  My  kingdom.     For  the  reward 
promised  to  us  is  not  food  and  drink,  but  the  communica- 
tion  of  heavenly  grace  and  life.     Bede.  Or  the  table  oflPered 
to  all  saints  richly  to  enjoy  is  the  glory  of  a  heavenly  life, 
wherewith  they  who  hunger  and  thirst  after  righteousuess 
Matt.  5,  6.  shall  be  filled,  resting  in  the  long-desired  enjoyment  of  the 
true  God.     Theophyl.    He  said  this  not  as  if  they  would 
have   there  bodily  food,  or  as  if  His  kingdom  were  to  be 
Matt.         a  sensible  one.     For  their  life  then  shall  be  the  life  of  an- 
Luife^        gels,  as  He  before  told  the  Sadducees.     But  Paul  also  says 
20,  36.       that  the  kingdom  of  God  is  not  meat  and  drink. 
14,  17.  Cyril.    By  means   of  the  things  of  our  present  life  He 

describes  spiritual  things.  For  they  exercise  a  high  privi- 
lege  with  earthly  kiugs,  who  sit  at  their  table  as  guests. 
So  then  by  man's  estimation  He  shews  who  shall  be  rewarded 
by  Him  with  the  greatest  honours.  Bede.  This  then  is  the 
Ps.  118,  exchange  to  the  right  hand  of  the  Most  High,  that  those 
who  now  iu  lowliness  rejoice  to  miuister  to  their  fellow-ser- 
vants,  shall  then  at  our  Lord's  table  on  high  be  fed  with 
the  banquet  of  eveiiasting  life,  and  they  who  here  in  tempt- 
ations  abide  with  the  Lord  being  unjustly  judged,  shall  then 
come  with  Him  as  just  judges  upon  their  tempters.  lience 
it  follows,  And  sit  on  tlirones  judginy  the  twelve  tribes  oj 
Israel.  Theophyl.  That  is,  the  unbehevers  condemned  out 
of  the  twelve  tribes.  Ambkose.  But  the  twelve  thrones  are 
not  as  it  were  any  restiug-plaecs  for  the  bodily  posture,  but 
because  since   Cluist  judges   after   the   Divine  likeuess  by 


VER.  31 — 34.  ST.  LUKE.  713 

knowledge  of  the  hearts,  not  by  examination  of  the  actions, 
rewarding  virtue,  condemning  iniquity ;  so  the  Apostles  are 
appointed  to  a  spiritual  judgraent,  for  the  rewarding  of  faith, 
the  condemnation  of  unbeHef,  repelling  error  with  virtue, 
inflicting  vengeance  on  the  sacrilegious.  Chrvs.  What  then  chrys. 
will  Judas  also  sit  there?     Observe  what  the  law  was  which  ^°™-  ^*- 

.  in  Matt. 

God  gave  by  Jeremiah,  If  I  have  promised  any  good,  and  jerem. 
thou  art  counted  unworthy  of  it,  I  will  jmnish  you.    Therefore  ^^»  ^^- 
speaking  to  His  disciples  He  did  not  make  a  general  promise, 
but  added,   Ye  who  have  continued  with  Me  in  My  tempta- 
tions.      Bede.    From   the  high   excellence   of  this   promise 
Judas  is  excluded.      For  before  the  Lord   said  this,  Judas 
must  be   supposed  to  have   gone  out.      They  also   are  ex- 
cluded  whoever  having  heard  the  words   of  the   incompre-  joim 
liensible  Sacrament,  have  gone  backwards.  ^'  ^"^- 

31.  And  the  Lord  said,  Simon,  Simon,  behold, 
Satan  hath  desired  to  have  you,  that  he  may  sift  you 
as  wheat : 

32.  But  I  have  prayed  for  thee,  that  thy  faith  fail 
not :  and  when  thou  art  converted,  strengthen  thy 
brethren. 

33.  And  he  said  unto  Him,  Lord,  I  am  ready  to  go 
with  Thee,  both  into  prison,  and  to  death. 

34.  And  He  said,  I  tell  thee,  Peter,  the  cock  shall 
not  crow  this  day,  before  that  thou  shalt  thrice  deny 
that  thou  knowest  Me. 

Bede.  Lest  the  eleven  should  be  boastful,  and  impute  it  to 
their  own  strength,  that  they  almost  alone  among  so  many 
thousands  of  the  Jews  were  said  to  have  continued  with  our 
Lord  in  His  temptations,  He  shews  them,  that  if  they  had  not 
been  protected  by  the  aid  of  their  Master  succouring  them, 
they  would  have  been  beaten  down  by  the  same  storm  as 
the  rest.  Hence  it  follows,  And  the  Lord  said  unto  Simon, 
Simon,  behold,  Satan  hath  desired  thee,  that  he  may  sift  thee  as 
wheat.  That  is,  he  hath  longed  to  tempt  you  and  to  shake 
you,  as  he  who  cleanses  wheat  by  winnowing.  Wherein  He 
teaches  that  no  man's  faith  is  tried  unless  God  permits  it. 


71  t  GOSPEL    ACCORDING    TO  CHAP.  XXII. 

Theophyl.  Now  this  was  said  to  Pcter,  bccause  he  was 
])oklcr  than  the  rcst,  and  might  feel  proud  because  of  the 
things  which  Christ  had  proinised.  Cyril.  Or  to  shew  that 
men  being  as  nought,  (as  regards  human  nature,  and  the 
proncness  of  our  minds  to  fall,)  it  is  not  meet  that  they  should 
wish  to  be  above  their  brethren.  Therefore  passing  by  all 
the  others,  He  comcs  to  Peter,  who  was  the  chief  of  them, 
saying,  But  I  have  prayed  for  thee,  that  thy  faithfail  not. 

Chrys.  Chrys.   Now  He  said  not,  'I  have  granted,'  but  /  have 

inMatt  'praijed.  For  He  speaks  humbly  as  approaching  unto  His 
Passion,  and  that  He  may  manifest  His  human  nature.  For 
He  who  had  spoken  not  in  supplication,  but  by  authority, 

Matt.  Upon  this  roch  I  will  build  My  Church,  and  I  wiJl  give  thee 
'  '  the  keys  of  the  kingdom  of  heaven,  how  should  He  have  need 
of  prayer  that  He  might  stay  one  agitated  soul?  He  does 
not  say,  "  I  have  prayed  that  thou  deny  not,"  but  that  thou 
do  not  abandon  thy  faith.  Theophyl.  Por  albeit  thou  art 
for  a  time  shaken,  yet  thou  holdest  stored  up,  a  seed  of  faith; 
though  the  spirit  has  shed  its  leaves  in  teraptation,  yet  the 
root  is  firm.  Satan  then  seeks  to  harm  thee,  because  he  is 
euvious  of  My  love  for  thee,  but  notwithstanding  that  I  liave 
prayed  for  thee,  thou  shalt  fall.  Hence  it  follows,  yl?7c?  when 
thou  art  converted,  strengthcn  thy  hrethren.  As  if  He  says, 
After  that  thou  hast  wept  and  repented  thy  denial  of  Me, 
strengthen  thy  brethren,  for  I  have  deputed  thee  to  be  the 
head  of  the  Apostles.  For  this  befits  thee  who  art  with  Me, 
the  strength  and  rock  of  the  Church.  Aud  this  must  be 
understood  not  only  of  the  Apostles  who  then  were,  but  of 
all  the  faithful  who  were  about  to  be,  even  to  tlie  end  of  the 
world;  that  none  of  the  believers  might  despair,  seeing  that 
Peter  though  an  Apostle  denied  his  Lord,  yet  afterwards  by 

Ittjo-tcittjs  penitence  obtained  the  high  privilege  of  being  the  Ruler  of 
the  world.  Cyril.  Marvel  then  at  the  superabundance  of 
the  Divine  forbearance :  lest  He  should  cause  a  disciple 
to  despair,  before  the  crime  was  committed,  He  grauted 
pardon,  and  again  restored  him  to  his  Apostolic  rank,  say- 
ing,  Strengthen  thy  brethren.  Bede.  As  if  to  say,  As  I  by 
prayer  protected  your  faith  that  it  should  not  fail,  so  do  you 
remember  to  sustain  the  weaker  brethren,  that  they  despair 
not  of  pardon.     Ambrose.  Beware  then  of  boasting,  beware 


VER.  31 — 34.  ST.  LUKE.  715 

of  the  world ;    he    is    commanded   to    strengthen   his  own 
brethren,  who  said,  Master,  we  have  left  all,  and  followed  ^fatt. 
Thee.  ^^'  '^'^- 

Bede.  Because  the  Lord  said  He  had  prayed  for  Peter's 
faith,  Peter  conscious  of  present  affection  and  fervent  faith, 
but  unconscious  of  his  comiug  fall,  does  not  believe  he  could 
in  any  way  fall  frora  Christ.  As  it  follows,  And  he  said  unto 
Him,  Lord,  I  am  ready  to  go  ivith  Thee  to  prison  and  to 
death.  Theophyl.  He  burns  forth  indeed  with  too  much 
love,  and  promises  what  is  irapossible  to  hira.  But  it  be- 
hoved  him  as  soon  as  he  heard  from  the  Truth  that  he  was 
to  be  tempted,  to  be  no  longer  confident.  Now  the  Lord, 
seeing  that  Peter  spoke  boastfully,  reveals  the  nature  of  his 
temptation,  namely,  that  he  would  deny  Him  ;  /  tell  thee, 
Peter,  the  cock  shall  not  croiv  this  day,  before  that  thou 
thrice  deny,  ^c.  Ambrose.  Now  Peter  although  earnest  in 
spirit,  yet  still  weak  in  bodily  inclination,  is  declared  about 
to  deny  his  Lord ;  for  he  could  uot  equal  the  constancy  of 
the  Divine  will.  Our  Lord's  Passion  has  rivals  but  no  equal. 
Theophyl.  From  hence  we  draw  a  great  doctrine,  that 
human  resolve  is  not  suflEicient  without  the  Divine  support. 
For  Peter  with  all  his  zeal,  nevertheless  when  forsaken  of 
God  was  overthrown  by  the  enemy. 

Basil.  We  must  know  then,  that  God  sometimes  allovvs  Basii. 
the  rash  to  receive  a  fall,  as  a  remedy  to  previous  self-con-  Brev^^d 
fidence.    But  although  the  rash  man  seems  to  have  committed  int.  8. 
the  same  oflence  with  other  men,  there  is  no  slight  diff^erence. 
For  the  one  has  sinned  by  reason  of  certain  secret  assaults 
and    almost    against    his   will,    but   the    others,    having   no 
care  either  for  themselves  or  God,  knowing  no  distinction 
between  sin   and  virtuous   actions.     For  the  rash  needing 
some  assistance,  in  regard  to  this  very  thing  in  which  he  has 
sinned    ought   to    suiFer  reproof.     But    the    others,   having 
destroyed    all   the    good    of  their   soul,    must   be    afflicted, 
warned,  rebuked,  or  made  subject  to  punishment,  until  they 
acknowledge  that  God  is  a  just  Judge,  and  tremble. 

AuG.  Now  what  is  here  said   concerninsr   the  foregoinff  Aug.  de 
denial  of  Peter  is  contained  in  all  the  Evangelists,  but  they  ]  °^{^  ^  ^ 
do  not  all  happen  to  relate  it  upon  the  same  occasion  in  the 
discourse.    Matthew  and  Mark  subjoin  it  after  our  Lord  had 


71G  GOSrEL    ACCOllDING    TO  CHAP.    XX 11. 

dcpartecl  from  tlic  liouse  where  He  liad  eaten  tlie  Passover, 
but  Luke  and  Jobn  before  He  went  out  from  thencc.  But 
we  may  easily  understand  either  that  the  two  former  used 
these  words,  recapitulating  them,  or  the  two  others  antici- 
pating  them  :  only  it  rather  moves  us,  that  not  only  the 
words  but  even  the  sentences  of  our  Lord,  in  which  Peter 
being  troubled  used  that  boast  of  dying  either  for  or  with 
our  Lord,  are  given  so  difFerently,  as  rather  to  compel  us  to 
believe  tliat  he  thrice  uttered  his  boast  at  different  parts 
of  our  Lord's  discourse,  and  that  he  was  thrice  answered 
by  our  Lord,  that  before  the  cock  crowed  he  should  deny 
Him  thrice. 


35.  And  He  said  unto  them,  When  I  sent  you 
without  purse,  and  scrip,  and  shoes,  lacked  ye  any 
thing  ?     And  they  said,  Nothing. 

36.  Then  said  He  unto  them,  But  now,  he  that 
hath  a  purse,  let  him  take  it,  and  hkewise  his  scrip : 
and  he  that  hath  no  sword,  let  him  seli  his  garment, 
and  buy  one. 

37.  For  I  say  unto  you,  tliat  this  that  is  written 
must  yet  be  accomphshed  in  Me,  And  He  was  reckoned 
among  the  transgressors :  for  tlie  tliings  concerning 
J\Ie  have  an  end. 

38.  And  they  said,  Lord,  behold,  here  are  two 
swords.     And  He  said  unto  them,  It  is  enough. 

Cyril.  Our  Lord  had  foretold  to  Peter  that  he  should  deny 
Him  ;  namely,  at  the  time  of  His  being  taken.  But  having 
once  made  mention  of  His  being  taken  captive,  He  next 
announces  the  struggle  that  w^ould  ensue  against  the  Jews. 
Hence  it  is  said,  And  He  said  unto  them,  When  I  sent  you 
withoiit  purse,  ^c.  For  the  Saviour  had  sent  the  holy  Apostles 
to  preach  in  the  cities  and  towns  the  kingdom  of  heaven, 
Chrys.  in   bidding  them  to  take  no  thought  of  the  things  of  the  bodv, 

iilud  ad,  ,  i-iii/^i 

Rom.  16.    Dut  to  place  their  whole  hope  of  salvation  in  Him.  Chrys. 
PriscU  ^     Now  as  oue  who  teaches  to  swim,  at  first  indeed  placing  his 

lain. 


VER.  35 — 38.  ST.  LUKE.  717 

hands  under  his  pupils,  carefully  supports  them,  but  afterward 

frequently  withdrawing  his  haad,  bids  them  help  themselves, 

nay  even  lets  them  sink  a  little  ;  so  likewise  did  Christ  deal 

with  His  disciples.    At  the  beginning  truly  He  was  present  to 

them,  giving  them  most  richly  abundance  of  all  things ;  as  it 

follows,  And  they  said  unlo  Him,  Nothing.     But  when  it  was 

necessary  for  them  to  shew  their  own  strength,  He  withdrew 

from  thera  for  a  little  His  grace,  bidding  them  do  something 

of  themselves ;  as  it  follows,  But  now  he  that  hath  a  pui'se, 

that  is,  wherein  to  carry  money,  let  him  take  it,  and  likeioise 

his  scrip,  that  is,  to  carry  provisions  in.    And  truly  when  they 

had  neither  shoes,  nor  girdle,  nor  staff,  nor  money,  they  never 

suffered  the  want  of  any  thiug.     But  when  He  allowed  them 

purse  and  scrip,  they  seem  to  suffer  hunger,  and  thirst,  and 

uakedness.     As  if  He  said  to  them,  Hitherto  all  things  have 

been  most  richly  suppHed  to  you,  but  now  I  would  have  you 

also  experience  poverty,  therefore  I  hold  you  no  longer  to 

the  former  rule,  but  I  command  you  to  get  purse  and  scrip. 

Now  God  might  even  to  the  end  have  kept  thera  in  plenty, 

but  for  many  reasons   He  was  unwilling  to  do  so.     First 

that  they  might  impute  nothing  to  themselves,  but  acknow- 

ledge  that  every  thing  flowed  from  God ;  secondly,  that  they 

might  learn  moderation  ;  thirdly,  that  they  might  not  think 

too  highly  of  themselves.    For  this  cause  while  He  permitted 

them  to  fall  into  many  unlooked  for  evils,  He  relaxed  the 

rigour  of  the  former  law,  lest  it  should  become  grievous  and 

intolerable. 

Bede.  For  He  does  not  train  His  disciples  in  the  same  rule 

of  hfe,  in  time  of  persecution,  as  in  the  tirae  of  peace.    When 

He  sent  thera  to  preach,  He  ordered  them  to  take  nothing  in 

the  way,  ordaining  in  truth,  that  he  who  preaches  the  Gospel 

should  live  by  the  GospeL     But  when  the  crisis  of  death  was 

at  hand,  and  the  whole  nation  persecuted  both  the  shepherd 

aud  the  flock,  He  proposes  a  law  adapted  to  the  time,  allowing 

them  to  take  the  necessaries  of  Hfe,  until  the  rage  of  the 

persecutors  was  abated,  and  the  time  of  preaching  the  Gospel 

had  returned.     Herein  He  leaves  us  also  an  example,  that  at 

times  when  a  just  reason  urges,  we  may  intermit  without  Aug. 

blame  somewhat  of  the  strictness  of  our  determination.    Aug.  p"'iii^t, 

By  no  inconsistency  then  of  Him  who  commands,  but  by  the  1'^-  xxii. 

c.  77. 


718  GOSPEL   ACCORDING    TO  CIIAP.  XXII. 

reason  of  tlie  dispensation,  accordiug  to  the  diversity  of  times, 
are  commandments,  counsels,  or  permissions  changed, 

Ambuose.  But  Ile  who  forbids  to  strike,  why  does  He 
order  tlicm  to  buy  a  svvord?  unless  perchance  that  there 
raay  be  a  dcfence  prepared,  but  no  necessary  retaHatiou ; 
a  seeming  ability  to  be  revenged,  without  the  will.  Hence 
it  follows,  And  he  who  has  not,  (that  is,  a  purse,)  let  him 
sell  his  garment,  and  buy  a  sivord.  Chrys.  What  is  this? 
Matt  5,  He  who  said,  If  any  one  strike  you  on  the  right  cheek,  turn 
unto  him  the  other  also,  now  arms  His  disciples,  and  with 
a  sword  only.  For  if  it  were  fitting  to  be  completely  armed, 
not  only  must  a  man  possess  a  sword,  but  shield  and  helmet. 
But  even  though  a  thousand  had  arms  of  this  kind,  how 
could  the  eleven  be  prepared  for  all  the  attacks  and  lying 
in  wait  of  people,  tyrants,  allies,  and  nations,  and  how  should 
they  not  quake  at  the  mere  sight  of  armed  men,  who  had  been 
brought  up  near  lakes  and  rivers  ?  We  must  not  then  suppose 
that  He  ordered  them  to  possess  swords,  but  by  the  swords 
He  points  at  the  secret  attack  of  the  Jews.  And  hence  it 
follows,  For  I  say  unto  you,  that  this  that  is  ivritten  must  be 
lsii.52,\2.  accompUshed  in  Me :  And  He  was  numbered  with  the  trans- 
gressors.  Theophyl,  While  they  were  contending  among 
themselves  above  concerning  priority,  He  saith,  It  is  not 
a  time  of  dignities,  but  rather  of  danger  and  slaughter,  Be- 
hold  I  even  your  Master  am  led  to  a  disgraceful  death,  to  be 
reckoned  with  the  transgressors.  For  these  things  which  are 
prophesied  of  Me  have  an  end,  that  is,  a  fulfilment.  Wishing 
then  to  hint  at  a  violent  attack,  He  made  mention  of  a  sword, 
not  altogether  reveahng  it,  lest  they  should  be  seized  with 
disraay,  nor  did  He  entirely  provide  that  they  should  not  be 
shaken  by  these  sudden  attacks,  but  that  afterwards  recover- 
ing,  they  might  marvel  how  He  gave  Himself  up  to  the  Pas- 
BasiL  sion,  a  ransom  for  the  salvation  of  men.  Basil.  Or  the  Lord 
BrTv.  ^°^^  "^*-  ^^^  ^^^"^  carry  purse  and  scrip  and  buy  a  sword,  but 
int.  31.  predicts  that  it  should  come  to  pass,  that  in  truth  the  Apostles, 
forgetful  of  the  time  of  the  Passion,  of  the  gifts  and  lavv  of 
their  Lord,  would  dare  to  take  up  the  sword.  For  often  does 
the  Scripture  raake  use  of  the  imperative  form  of  speech  in 
the  place  of  prophecy.  Still  in  many  books  we  do  not  find, 
Let  him  take,  or  buy,  but,  he  will  take,  he  will  buy.  Theophyl. 


VER.  39 42.  ST.  LUKE.  719 

Or  He  hereby  foretels  to  them  that  they  would  incur  hunger 
and  thirst,  which  He  implies  by  the  scrip,  and  sundry  kinds 
of  misery,  which  He  intends  by  the  sword. 

Cyril.  Or  else :  When  our  Lord  says,  He  who  hath  a 
purse,  let  him  take  it,  likewise  a  scrip,  His  discourse  He 
addressed  to  His  disciples,  but  in  reabty  he  regards  every 
individual  Jew;  as  if  He  says,  If  any  Jew  is  rich  ia  re- 
sources,  let  him  collect  them  together  and  fly.  But  if  any 
one  oppressed  with  extreme  poverty  applies  himself  to  religion, 
let  him  also  sell  his  cloak  and  buy  a  sword.  For  tlie  terrible 
attack  of  battle  shall  overtake  them,  so  that  nothing  shall 
suffice  to  resist  it.  He  next  lays  open  the  cause  of  these 
evils,  namely,  that  He  sufFered  the  penalty  due  to  the  wicked, 
being  crucified  with  thieves.  And  when  it  shall  have  come  at 
last  to  tliis,  the  word  of  dispensation  will  receive  its  end.  But 
to  the  persecutors  shall  happen  all  that  has  been  foretold  by 
the  Prophets,  These  things  then  God  prophesied  concerning 
what  should  befall  the  country  of  the  Jews,  but  the  disciples 
understood  not  the  depth  of  His  words,  thinking  they  had 
need  of  swords  against  the  coming  attack  of  the  traitor. 
Whence  it  follows ;  But  they  said,  Lord,  behold,  here  are 
two  sivords.  Chrys.  And  in  truth,  if  He  wished  them  to  use 
liuman  aid,  not  a  hundred  swords  would  have  sufficed;  but 
if  He  willed  not  the  assistance  of  man,  eveu  two  are  super- 
fluous.  Theophyl.  Our  Lord  then  was  unwilling  to  blame 
them  as  not  understanding  Him,  but  saying,  It  is  enough, 
He  dismissed  them ;  as  when  we  are  addressing  any  one,  and 
see  that  he  does  not  understand  what  is  said,  we  say,  Well, 
let  us  leave  him,  lest  we  trouble  him.  But  some  say,  that 
our  Lord  said,  It  is  enouyh,  ironically ;  as  if  He  said,  Since 
there  are  two  swords,  they  will  amply  suffice  against  so  large 
a  multitude  as  is  about  to  attack  us.  Bede.  Or  the  two 
svvords  suffice  for  a  testimouy  that  Jesus  suff^ered  voluntarily. 
The  one  indeed  was  to  teach  the  Apostles  the  presumption  of- 
their  contending  for  their  Lord,  and  His  inherent  virtue  of 
heaiing ;  the  other  never  taken  out  of  its  sheath,  to  shew  that 
they  were  not  even  permitted  to  do  all  that  they  could  for 
His  defence.  Ambrose.  Or,  because  the  law  does  not  forbid 
to  return  a  blow,  perhaps  He  says  to  Peter,  as  he  is  offering 
tiie  two  swords,  It  is  enouijh,  as  though  it  were  lawful  until 


720  GOSPEL    ACCOllDING   TO  CHAP.  XXIF. 

the  Gospcl ;  iii  orcler  tliat  tliere  niay  be  iti  tlie  law,  tlie  know- 
ledge  of  justice ;  iu  the  Gospel,  perfection  of  goodness.  Tliere 
is  also  a  spiritual  sword,  that  you  may  sell  your  patriraony, 
and  buy  the  word,  by  whieh  the  nakedness  of  the  soul  is 
clothed.  There  is  also  a  sword  of  suffering,  so  that  you  may 
strip  your  body,  and  with  thc  spoils  of  your  saerificed  flesh 
purehase  for  yourself  the  sacred  crown  of  raartyrdora.  Again 
it  raoves,  seeing  that  the  disciples  put  forward  two  swords, 
whether  perhaps  one  is  not  of  the  Old  Testament,  the  other 
of  the  New,  whereby  we  are  arraed  against  the  wiles  of  the 
deviL  Therefore  the  Lord  says,  It  is  enougli,  because  he 
wanted  nothing  who  is  fortified  by  the  teaching  of  both 
Testaments. 

39.  And  He  came  out,  and  went,  as  He  was  wont, 
to  the  mount  of  Olives ;  and  His  disciples  also  fol- 
lowed  Him. 

40.  And  when  He  was  at  the  place,  He  said  unto 
them,  Pray  that  ye  enter  not  into  temptation. 

41.  And  He  w^as  withdrawn  from  them  about  a 
stone's  cast,  and  kneeled  down,  and  prayed, 

42.  Saying,  Father,  if  Thou  be  willing,  remove  this 
cup  from  Me:  nevertheless  not  My  will,  but  Thine, 
be  done. 

Bede.  As  He  was  to  be  betrayed  by  His  disciple,  our 
Lord  goes  to  the  place  of  His  wonted  retireraent,  where  He 
might  most  easily  be  found ;  as  it  follows,  And  He  came 
out,  and  went,  as  He  was  ivont,  to  the  mount  of  Olives. 
Cyril.  By  day  He  was  in  Jerusalem,  but  when  the  dark- 
ness  of  night  came  on  He  held  converse  with  His  disciples 
on  the  mount  of  OHves ;  as  it  is  added,  And  His  disciples 
followed.  Bede.  Rightly  does  He  lead  the  disciples,  about 
to  be  instructed  in  the  mysteries  of  His  Body,  to  the  mount 
of  OHves,  that  He  might  signify  that  all  who  are  baptized  in 
His  death  should  be  comforted  with  the  anointing  of  the 
Holy  Spirit. 

Theophyl.  Now  after  supper  our  Lord  betakes  Himself 
not  to  idleness  or  sleep,  but  to  prayer  and  teaching.     Hence 


VER.  39 43.  ST.  LUKE.  721 

it  follows,  And  when  He  was  at  the  place,  He  said  unto  them, 
Pray,  &;c.  Bede.  It  is  indeed  impossible  for  the  soul  of  man 
iiot  to  be  terapted.  Therefore  He  says  not,  Pray  that  ye  be 
not  terapted,  but,  Praij  that  ye  enter  not  into  temptation,  that 
is,  that  the  temptation  do  uot  at  last  overcome  you. 

Cyril.  But  not  to  do  good  by  words  only,  He  weut  for- 
ward  a  little  and  prayed ;  as  it  follows,  And  He  was  with- 
drawn  from  them  about  a  stone's  cast.     You  will  every  where 
find  Him   praying  apart,  to  teach  you  that  with  a  devout 
mind  and  quiet  heart  we  should  speak  with  the  most  high 
God.     He  did  not  betake  Himself  to  prayer  as  if  He  was  in 
Avant  of  another's  help,  vvho  is  the  Almighty  power  of  the 
Father,  but  that  we  may  learn  not  to  slumber  in  temptation, 
but  rather  to  be  instant  in  prayer.      Bede.   He  also  aloue 
prays  for  all,  who  was  to  suffer  alone  for  all,  signifying  that 
His  prayer  is  as  far  distant  from  ours  as  His  Passion.     Aug.  Aug. 
He  was  torn  from  them  about  a  stone's  cast,  as  though  He  j?,^"' 
would  typically  remind  them  that  to  Him  they  should  point  lib.  ii. 
the  stone,  that  is,  up  to  Him  bring  the  intention  of  the  law  ^ 
which  was  written  on  stone. 

Greg.  Nyss.  But  what  meaneth  His  bending  of  knees?  of 
which  it  is  said,  And  He  kneeled  down,  and  prayed.  It  is 
the  way  of  men  to  pray  to  their  superiors  with  their  faces  on 
the  ground,  testifying  by  the  action  that  the  greater  of  the 
two  are  those  who  are  asked.  J^ow  it  is  plain  that  human 
nature  contains  nothing  worthy  of  God's  imitation.  Accord- 
ingly  the  tokens  of  respect  which  we  evince  to  one  another, 
confessing  ourselves  to  be  inferior  to  our  neighbours,  we  have 
transferred  to  the  humiliation  of  the  Incomparable  Nature. 
And  thus  He  who  bore  our  sicknesses  and  interceded  for  us, 
bent  His  knee  in  prayer  by  reason  of  the  man  which  He 
assumed,  giving  us  an  example,  that  we  ought  not  to  exalt 
ourselves  at  the  tirae  of  prayer,  but  in  all  things  be  con- 
formed  to  humility ;  for  God  resisteth  the  proud,  but  yiveth  James 
grace  to  the  humble.  iVex.  r, 

Chrys.  Now  every  art  is  set  forth  by  the  words  and  works 
of  him  who  teacheth  it.  Because  then  our  Lord  had  come 
to  teach  no  ordinary  virtue,  therefore  He  speaks  and  does 
the  same  things.  And  so  having  in  words  commanded  to 
pray,  lest  they  enter  into  temptation,  He  does  the  sarae  like- 

VOL.   III.  3  A 


722  GOSPEL    ACCOIIDING    TO  CHAP.  XXll. 

Avise  iu  work,  smjiny,  Father,  if  Thou  be  ivilling,  remove  this 
cup  from  Me.  He  saith  not  tlie  worcls,  If  Thou  ivilt,  as  if 
iguorant  whether  it  was  plcasing  to  the  Father.  For  such 
knowledge  was  not  more  clitHcult  than  the  knowledge  of  His 
Pather's  substance,  which  He  alone  clearly  knew,  according 

Jolm  10,  to  John,  As  the  Father  knoweth  Me,  even  so  have  I  known 
the  Father.  Nor  says  He  this,  as  refusiug  His  Passion.  For 
He  who  rebuked  a  disciple,  who  wished  to  prevent  His  Pas- 

Matt.  16,  sion,  so  as  even  after  many  commendations,  to  call  him  Sa- 
tan,  how  should  He  be  unwilling  to  be  crucified  ?  Consider 
then  why  it  was  so  said.  How  great  a  thing  was  it  to  hear 
that  the  unspeakable  God,  who  passes  all  uuderstanding,  was 
content  to  enter  the  Virgin's  womb,  to  suck  her  milk,  and  to 
undergo  every  thing  liuman.  Since  then  that  was  almost 
incredible  which  was  about  to  happen,  He  sent  first  indeed 
Prophets  to  announce  it,  afterwards  He  Hiraself  comes 
clothed  in  the  flesh,  so  that  you  could  not  suppose  Him  to 
be  a  phantom.  He  permits  His  flesh  to  endure  all  natural 
infirmities,  to  huuger,  to  thirst,  to  sleep,  to  labour,  to  be 
afflicted,  to  be  torraented ;  on  this  account  likewise  He  re- 
fuses  not  death,  that  He  might  manifest  thereby  His  true 
huraanity. 

Ambrose.  He  says  theu,  If  Thou  wilt,  remove  this  cup 
from  Me,  as  man  refusing  death,  as  God  maintaining  His 
own  decree.  Bede.  Or  He  begs  the  cup  to  be  removed 
from  Him,  not  iudeed  from  fear  of  suff^ering,  but  from  His 
compassion  for  the  first  people,  lest  they  should  have  to 
drink  the  cup  first  drunk  by  Him.  Therefore  He  says  ex- 
pressly,  not,  Reraove  from  Me  the  cup,  but  this  cup,  that  is, 
the  cup  of  the  Jewish  people,  who  can  have  no  excuse  for 
their  ignorance  in  slaying  Me,  having  the  Law  and  the  Pro- 
phets  daily  prophesying  of  Me. 

Dion.  de        DiON.  Alex.  Or  wlieu  He  says,  Let  this  cup  pass  from  Me, 

c.  7.  '  it  is  not,  let  it  not  come  to  Me,  for  unless  it  had  come  it 
could  not  pass  away.  It  was  therefore  when  He  perceived 
it  already  present  that  He  begau  to  be  afflicted  and  sorrow- 
ful,  and  as  it  was  close  at  hand,  He  says,  Let  this  cup  pass ; 
for  as  that  which  has  passed  can  neither  be  said  not  to  have 
corae  nor  yet  to  remaiu,  so  also  the  Saviour  asks  first  that 
the  teraptation  slightly  assailing  Hira  may  pass  away.     And 


VER.  43 — 40.  ST.  LUKE.  723 

this  is  the  not  enteriug  into  temptation  which  He  counsels 

to  pray  for.  But  the  most  perfect  way  of  avoiding  temptation 

is  manifested,  when  He  says,  Nevertheless,  not  My  ivill,  but 

Thine  he  done.     For  God  is   not  a  tempter  to  evil,  but  He 

wishes  to  grant  us  good  things  above  what  we  either  desire 

or  understand.     Therefore  He  seeks  that  the  perfect  will  of 

His  Father  which  He  Himself  had  known,  should  dispose 

of  the  event,  which  is  the  same  will  as  His  own,  as  respects 

the  Divine  nature.     But  He  shrinks  to  fulfil  the  human  will, 

which  He  calls  His  own,  and  which  is  inferior  to  His  Father's 

wilh    Athan.  For  here  He  manifests  a  double  wilL    One  in-  Athan.  de 

deed  human,  which  is  of  the  flesh,  the  other  divine.    For  our  I"<=^™-  «^^ 
'  '  cont.  Ar. 

human  nature,  because  of  the  weakness  of  the  flesh,  refuses 
the  Passion,  but  His  divine  will  eagerly  embraced  it,  for 
that  it  was  not  possible  that  He  should  be  holden  of  death. 
Greg.  Nyss.  Now  Apollinaris  asserts  that  Christ  had  not  Greg. 
His  own  will  according  to  His  earthly  nature,  but  that  in  "°"  '"^°' 
Christ  exists  only  the  will  of  God  who  descends  from  heaven. 
Let  him  then  say  what  will  is  it  which  God  would  have  by 
no  means  to  be  fulfilled  ?  And  the  Divine  nature  does  not 
remove  His  own  wilL  Bede.  Wheu  He  drew  near  His  Pas- 
sion,  the  Saviour  also  took  upon  Him  the  words  of  weak 
man ;  as  when  something  threatens  us  which  we  do  not  wish 
to  come  to  pass^  we  then  through  weakness  seek  that  it  may 
not  be,  to  the  end  that  we  also  may  be  prepared  by  fortitude 
to  find  the  will  of  our  Creator  contrary  to  our  own  will. 

43.  And  there  appeared  an  angel  unto  Him  from 
heaven,  strengthening  Him. 

44.  And  being  in  an  agony  He  prayed  more  earn- 
estly :  and  His  sw^eat  vvas  as  it  were  great  drops  of 
blood  faUing  down  to  the  ground. 

45.  And  when  He  rose  up  from  prayer,  and  was 
come  to  His  disciples,  He  found  them  sleeping  for 
sorrow. 

46.  And  said  unto  them,  Why  sleep  ye?  rise  and 
pray,  lest  ye  enter  into  temptation. 

Theophyl.  To  make  known  unto  us  the  power  of  prayer 
that  we  may  exercise  it  in  adversity,  our  Lord  when  praying 

3^2*^ 


72  i  OOSrEL   ACCORDING    TO  CITAP.  XXII. 

]\ratt.  is  comforted  by  an  Angel.  Bkdk.  In  anotlier  place  we  read 
'  ■  tliat  Angels  came  and  ministered  unto  Ilim.  In  testimony 
then  of  each  naturc,  Angels  are  said  both  to  have  ministered 
to  Him  and  comforted  Hira.  For  the  Creator  needed  not 
the  protection  of  His  creature,  but  being  madc  man  as  for 
our  sakes  Ile  is  sad,  so  for  our  sakes  He  is  comforted. 
Theophyl.  But  some  say  that  the  Angel  appeared,  glori- 
fying  Him,  saying,  O  Lord,  Thine  is  the  power,  for  Thou 
art  able  to  vanquish  death,  and  to  deliver  weak  mankind. 
Chrys.  And  because  not  in  appearance  but  iu  reality  He 
took  upon  Himself  our  flesh,  in  order  to  confirm  the  truth 
of  the  dispensation  He  submits  to  bear  human  suffering;  for 
it  follows,  And  heing  in  an  agony  He  prayed  more  earnestly. 
Ambrose.  Many  are  shocked  at  this  phice  who  turn  the  sor- 
rows  of  the  Saviour  to  an  argument  of  inherent  weakness 
from  the  beginning,  rather  than  taken  upon  Him  for  the 
time.  But  I  am  so  far  from  considering  it  a  thing  to  be  ex- 
cused,  that  I  never  more  admire  His  raercy  and  raajestyj 
for  He  would  have  conferred  less  upon  me  had  He  not  taken 
iipon  Him  my  feehngs.  For  He  took  upon  Him  my  sorrow, 
that  upon  rae  He  might  bestow  His  joy.  With  confidence 
therefore  I  name  His  sadness,  because  I  preach  His  cross. 
He  must  needs  then  have  undergone  affiiction,that  He  might 
conquer.  For  they  have  no  praise  of  fortitude  whose  wounds 
have  produced  stupor  rather  than  pain.  He  wished  therefore 
to  instruct  us  how  we  should  conquer  death,  and  what  is  far 
greater,  the  anguish  of  coming  death.  Thou  smartedst  then, 
O  Lord,  not  from  Thy  own  but  ray  wounds;  for  He  was 
tvowided  for  our  transgressions.  And  perhaps  He  is  sad,  be- 
cause  that  after  Adara's  fall  the  passage  by  which  we  raust 
depart  from  this  world  was  such  that  death  was  necessary. 
Nor  is  it  far  frora  the  truth  that  He  was  sad  for  His  per- 
secutors,  who  He  knew  would  suffer  punishment  for  their 
wicked  sacrilege. 

Gref?.  Greg.   Hc  has  expressed  also  the  conflict  of  our  mind  in 

itself,  as  death  approaches,  for  we  suffer  a  certain  thrill  of 
terror  and  dread,  Avhen  by  the  dissolution  of  the  flesh  we 
draw  near  to  the  eternal  judgment;  and  with  good  reason, 
for  the  soul  finds  in  a  moment  that  which  can  never  be 
changed. 


Mor.  24. 
c.  17 


VER.  43 46.  ST.  LUKE.  725 

Theophyl.  Now  that  the  preceding  prayer  was  of  His 
human  nature,  not  His  divine,  as  the  Arians  say,  is  ai-gued 
from  what  is  said  of  His  sweat,  which  follows,  A?id  His  sweat 
was  as  it  ivere  great  drops  of  blood  faUing  doivn  to  the  ground. 
Bede.  Let  no  one  ascribe  this  sweat  to  natural  weakness, 
nay,  it  is  contrary  to  nature  to  sweat  blood,  but  rather  let 
him  derive  therefrom  a  dechu-ation  to  us,  that  He  was  now 
obtaining  the  accomphshment  of  His  prayer,  namely,  that 
He  might  purge  by  His  blood  the  faith  of  His  disciples,  still 
convicted  of  human  frailty. 

AuG.  Our  Lord  praying  with  a  bloody  sweat  represented  Prosp. 
the  martyrdoms  which  should  flow  from   His  whole  body,  s^nt^es. 
which  is  the   Church.     Theophyl.    Or  this  is   proverbially 
said  of  one   who   has   sweated   intensely,   that   He   sweated 
blood;  the   Evangehst  then  wishing  to   shew  that  He  was 
moistened  with  large  drops  of  sweat,  takes  drops  of  blood 
for  an  example.     But  afterwards  finding  His  disciples  asleep 
fo¥  sorrow,  He  upbraids  them,  at  the  same  time  reminding 
them  to  pray ;  for  it  follows,  And  ivlien  He  rose  froin  prayer 
and  was  come  to  His  disciples,  He  found  them  sleeping.  Chrys. 
For  it  was  midnight,  and  the  disciples'  eyes  were  heavy  from 
grief,  and  their  sleep  was  not  that  of  drowsiness  but  sorrow. 
AuG.  Now  Luke  has  not  stated  after  which  prayer  He  came  Aug. 
to    His    disciples,    still   in   nothing    does   he    disagree  with  ^^^^°^ 
Matthew  and  Mark.  "i-  c.  4. 

Bede.  Our  Lord  proves  by  what  comes  after,  that  He 
prayed  for  His  disciples  whom  He  exhorts  by  Avatching  and 
prayer  to  be  partakers  of  His  prayer  ;  for  it  follows,  And  He 
saith  unto  them,  Why  sleep  ye?  Rise  and  pray,  lest  ye  enter 
into  temptation.  Theophyl.  That  is,  that  they  should  not 
be  overcome  by  temptation,  for  not  to  be  led  into  tempta- 
tion  is  not  to  be  overwhelmed  by  it.  Or  He  simply  bids 
us  pray  that  our  life  may  be  quiet,  aud  we  be  not  cast  into 
trouble  of  any  kiud.  For  it  is  of  the  devil  and  presumptuous, 
for  a  man  to  tlirow  himself  into  temptation.  Therefore 
James  said  not,  "Cast  ^^ourselves  into  temptation,"  but, 
When  ye  are  fallen,  count  it  aU  joy,  making  a  voluntary  act  jam.  l,  2. 
out  of  an  involuntary. 

47.  And  while  He  yet  spake,  behold  a  multitude, 


7:2()  GOSPEL    ACCORDING    TO  CHAP.  XXII. 

and  hc  that  was  callcd  Judas,  onc  of  thc  twelve, 
went  bcfore  them,  and  drew  near  unto  Jcsus  to  kiss 
Ilim. 

48.  But  Jesus  said  unto  him,  Judas,  betrayest  thou 
the  Son  of  man  with  a  kiss  ? 

49.  When  they  which  were  about  Him  saw  what 
would  follow,  thc}''  said  unto  Him,  Lord,  shall  we 
smite  with  the  sword  ? 

50.  And  one  of  them  smote  the  servant  of  the 
high  priest,  and  cut  ofF  his  right  ear. 

51.  And  Jesus  answcred  and  said,  SufFcr  yc  thus 
far.     And  He  touched  his  car,  and  healed  him. 

52.  Then  Jesus  said  unto  the  chief  priests,  and 
captains  of  the  temple,  and  the  elders,  which  were 
come  to  Him,  Bc  ye  comc  out,  as  against  a  thief, 
with  swords  and  staves  ? 

53.  When  I  was  daily  with  you  in  the  temple, 
ye  stretched  forth  no  hands  against  Mc :  but  this  is 
your  hour,  and  the  power  of  darkness. 


Gloss.  Gloss.  After  first  mentioning  the  prayer  of  Christ,  St. 

non  occ.  Luke  goes  oa  to  speak  of  His  betrayal  wherein  He  is  be- 
trayed  by  His  disciple,  saying,  And  tvhile  He  yet  spahe, 
heliold  a  multitude,  and  he  that  was  called  Judas.  Cyril. 
He  says,  he  that  was  called  Judas,  holding  his  name  as  it 
were  in  abhorrence ;  but  adds,  owe  of  the  twelve,  to  signify 
the  enormity  of  the  traitor.  For  he  who  had  been  honoured 
as  an  apostle  became  the  cause  of  the  murder  of  Christ. 
Chrys.  For  just  as  incurable  wounds  yield  neither  to  severe 
nor  soothing  remedies,  so  the  soul  when  once  it  is  taken 
captive,  and  has  sold  itself  to  any  particular  sin,  will  reap 
no  benefit  from  admonition.  And  so  it  was  with  Judas, 
who  desisted  not  from  His  betrayal,  though  deterred  by 
Christ  by  every  manuer  of  warning.  Hence  it  follows,  And 
drew  near  unto  Jesus  to  kiss  Him.  Cyril.  Unmindful  of  the 
glorj  of  Christ,  he  thought  to  be  able  to  act  secretly,  daring 


YER.  47 — 53.  ST.  LUKE.  727 

to  make  an  especial  token  of  love  tlie  instmment  of  liis 
treachery. 

Chrys.  Now  we  must  not  depart  from  admonishing  our  Chrys. 
hrethren,  albeit  nothing  comes  of  our  words.  For  even  the  9°'!'^; '' 
streams  though  no  one  driuk  therefrom  still  flow  on,  and  him 
whom  thou  hast  not  persuaded  to-day,  peradventure  thou 
mayest  to-morrow.  For  the  fisherman  after  drawing  empty 
nets  the  whole  day,  when  it  was  now  late  takes  a  fish.  And 
thus  our  Lord,  though  He  knew  that  Judas  was  not  to  be 
converted,  yet  ceased  not  to  do  sucli  tliings  as  had  reference 
to  him.  It  follows,  But  Jesus  said  unto  him,  Judas,  betrayest 
thou  the  Son  of  man  ivith  a  kiss  ?  Ambrose.  It  must  be 
used  I  think  by  way  of  question,  as  if  He  arrests  the  traitor 
with  a  lover's  affection.  Chrys.  And  He  gives  him  his 
proper  name,  which  was  rather  hke  one  lamenting  and 
recalling  him,  than  one  provoked  to  anger.  Ambrose.  He 
says,  Betrayest  thou  with  a  kiss?  that  is,  dost  thou  inflict 
a  wound  with  the  pledge  of  love?  with  the  instruments  of 
peace  dost  thou  impose  death?  a  slave,  dost  thou  betray  thy 
Lord;  a  disciple,  thy  Master;  one  chosen,  Him  who  chose 
thee  ?  Chrys.  But  He  said  not,  "  Betrayest  thou  thy  Mas- 
ter,  thy  Lord,  thy  Benefactor,"  but  the  Son  of  man,  that  is, 
the  humble  and  meek,  who  though  He  were  not  thy  Master 
and  Lord,  forasmuch  as  He  has  borne  Himself  so  gently 
toward  theCj  should  have  never  been  betrayed  by  thee. 

Ambrose.  O  great  manifestation  of  Divine  power,  great 
disciphne  of  virtue !  Both  the  design  of  Thy  traitor  is 
detected,  and  yet  forbearance  is  not  withheld.  He  shews 
whom  it  is  Judas  betrays,  by  manifesting  things  hidden; 
He  declares  whom  he  dehvers  up,  by  saying,  the  Son  of 
man,  for  the  human  flesh,  not  the  Divine  nature,  is  seized. 
That  however  vvhich  most  confounds  the  ungrateful,  is  the 
thought  that  he  had  deUvered  up  Him,  who  though  He  was 
the  Son  of  God,  yet  for  our  sakes  wished  to  be  the  Son  of 
man  j  as  if  He  said,  "For  thee  did  I  undertake,  0  ungrateful 
man,  that  which  thou  betrayest  in  hypocrisy."  Aug.  The 
Lord  wheu  He  was  betraved  first  said  this  which  Luke 
raentions,  Betrayest  thou  the  Son  of  man  ivith  a  kiss  ?  next 
what  Matthew  says,  Friend,  ivherefore  arf  thou  come  ?  and 
lastly,  what  John  records,   Whom  seek  ye?     Ambrose.  Our 


728  GOSrEL   ACCOIIDING    TO  CHAr.  XXII. 

Lord  kisscd  lum,  not  that  Ile  would  teacb  us  to  dissemble, 
but  botli  tliat  Ile  might  not  seera  to  shrink  from  the  traitor, 
and  that  He  might  the  more  move  him  by  not  denying  him 
the  offices  of  love. 

Theophyl.  Tlie  disciples  arc  iuflamcd  witli  zeal,  and  un- 
sheath  their  swords.     But  whence  have  they  swords  ?     Be- 
cause  they  had  slain  the  lamb,  and  had  departed  frora  the 
feast.      Now  the   other  disciples  ask   whether  they  should 
strike ;  but  Peter,  always  fervent  in  defence  of  his  Master, 
waits  not  for  permission,  but  straiglitway  strikes  the  servant 
of  the  High  Priest;  as  it  follows,  A7id  one  of  them  smote,  ^c. 
AuG.  He  who  struck,  according  to  John,  was  Peter,  but  he 
whom  he  struck  was  called  Malchus.     Ambrose.  For  Peter 
being  well  versed  in  the  law,  and  full  of  ardent  affection, 
knowing  that  it  was  counted  righteousness  in  Phineas  that 
he    had   killed    the    sacrilegious   persons,   struck   the   High 
Aug.  de     Priesfs  servant.     Aug.  Now  Luke  says,  But  Jesus  answered 
lib."iif ""'    "^^  ^^^^>  ^^'ff^^  y^  thusfar;  which  is  what  Matthew  records, 
c.  5.  Fut  thy  sword  up  into  its  sheath.     Nor  will  it  move  you  as 

contrary  thereto,  that  Luke  says  hcre  that  our  Lord  answered, 
Siijfer  ye  thusfar,  as  if  He  had  so  spoken  after  the  blow,  to 
shew  that  what  was  done  had  pleased  Him  so  far,  but  He 
did  not  wish  it  to  proceed  farther,  seeing  that  in  these  words 
which  Matthew  has  given,  it  may  rather  be  implied  that  the 
whole  circumstance  in  which  Peter  used  the  sword,  was  dis- 
pleasing  to  our  Lord.  For  the  truth  is,  that  upon  their  asking, 
Lord,  shall  we  strike  with  the  sword?  He  then  answered, 
Suffer  ye  thus  far,  that  is,  be  not  troubled  with  what  is  about 
to  happen.  They  raust  be  permitted  to  advance  so  far,  that 
is,  to  take  Me,  and  so  to  fulfil  the  things  which  wcre  written 
of  Me.  For  he  would  not  say,  And  Jesus  answering,  uuless 
He  answered  this  question,  not  Peter's  deed.  But  between 
the  delay  of  their  words  of  question  to  our  Lord  and  His  an- 
swer,  Peter  in  the  eagerness  of  defence  struck  the  blow.  And 
two  things  cannot  be  said,  though  one  may  be  said  and  an- 
other  may  be  done  at  the  same  time.  Then,  as  Luke  says, 
He  healed  him  who  was  struck,  as  it  follows,  And  Re  touched 
his  ear,  and  healed  him.  Bede.  For  the  Lord  is  never  for- 
getful  of  His  lovingkindness.  While  they  are  bringing  death 
upon  the  righteous,  He  heals  the  wounds  of  His  persecutors. 


VER.  47—53.  ST.  LUKE.  729 

Ambrose.  The  Lord  in  wipirig  away  the  bloody  wounds,  con- 
veyed  tliereby  a  divine  mystery,  namely,  that  the  servant  of 
the  prince  of  this  world,  not  by  the  coudition  of  his  nature 
but  by  guilt,  should  receive  a  wound  on  the  ear,  for  that  he 
had  not  heard  the  words  of  wisdom.  Or,  by  Peter  so  will- 
ingly  striking  the  ear,  he  taught  that  he  ought  not  to  have 
an  ear  outwardly,  who  had  not  one  in  a  mystery.  But  why 
did  Peter  do  this  ?  Because  he  especially  obtained  the  power 
of  binding  and  loosing;  therefore  by  his  spiritual  sword  he 
takes  away  the  interior  ear  of  him  who  understandeth  not. 
But  the  Lord  Himself  restores  the  hearing,  shewing  that  even 
they,  if  they  would  turn,  might  be  saved,  who  iuflicted  the 
wounds  in  our  Lord's  Passion  ;  for  that  all  sin  may  be  washed 
away  in  the  mysteries  of  faith.  Bede.  Or  that  servant  is  the 
Jewish  people  sold  by  the  High  Priests  to  an  unlawful  obliga- 
tion,  who,  by  the  Passion  of  our  Lord,  lost  their  right  ear; 
that  is,  the  spiritual  uuderstandiug  of  the  law.  And  this  ear 
indeed  is  cut  off  by  Peter^s  sword,  not  that  he  takes  away  the 
sense  of  understaading  from  those  that  hear,  but  manifests  it 
withdrawn  by  the  judgment  of  God  from  the  careless.  But 
the  same  right  ear  in  those  who  among  the  same  people 
have  beheved,  is  restored  by  the  Divine  condescension  to 
its  former  office. 

It  follows,  Then  said  Jesus  unto  them,  Are  ye  come  out  as 
against  a  thief  with  sivords  and  staves?  ^c.  Chrys.  For  they 
had  come  at  night  fearing  an  outbreak  of  the  multitude,  there- 
fore  He  says,  "  What  need  was  there  of  these  arms  against 
One  who  was  always  with  you  ?"  as  it  follows,  When  I  was 
daihj  with  ijou.  Cyril.  Whereby  He  does  not  blame  the 
chiefs  of  the  Jews  that  they  had  not  sooner  prepared  their 
murderous  designs  against  Him,  but  convicts  them  of  having 
presumptuously  supposed  they  had  attacked  Him  against  His 
will;  as  if  He  says,  "Ye  did  not  take  Me  then,  because  I 
willed  it  not,  but  neither  could  ye  now,  did  I  not  of  My  own 
accord  surrender  Myself  into  your  hands."  Hence  it  follows, 
But  ihis  is  your  hour,  that  is,  a  short  time  is  permitted  you 
to  exercise  your  vengeance  against  Me,  but  the  Father's  will 
agrees  with  Mine.  He  also  says,  that  this  power  is  given  to 
darkness,  i.e.  the  Devil  and  the  Jews,  of  rising  in  rebellion 
against  Christ.   And  then  is  added,  andthepower  ofdarkness. 


730  GOSPEL    ACCORDING    TO  CIIAP.  XXII. 

Bede.  As  if  He  says,  Therefore  arc  ye  assembled  against  Me 
in  darkness,  because  your  powei*,  wherewith  ye  are  thus  armed 
against  the  light  of  the  world,  is  in  darkness.  But  it  is 
asked,  how  Jesus  is  said  to  be  addressing  the  chief  priests, 
the  officers  of  the  teraple,  and  the  elders,  who  came  to  Hiro, 
whereas  they  are  reported  not  to  have  gone  of  themselves,  but 
to  have  sent  their  servants  while  they  waited  in  the  hall  of 
Caiaphas?  The  answer  then  to  this  contradiction  is,  that 
they  came  not  by  themselves,  but  by  those  whom  they  sent 
to  take  Christ  in  the  power  of  their  command. 

54.  Then  took  they  Him,  and  led  Him,  and  brought 
llim  into  the  high  priest's  house.  And  Peter  fol- 
lowed  afar  ofF. 

55.  And  when  they  had  kindled  a  fire  in  the  midst 
of  the  hall,  and  w^eie  set  down  together,  Peter  sat 
down  amons:  them, 

56.  But  a  certain  maid  beheld  him  as  he  sat  by  the 
fire,  and  earnestly  looked  upon  him,  and  said,  This 
man  was  also  with  Him. 

57.  And  he  denied  Him,  saying,  "VVoman,  I  know 
Him  not. 

58.  And  after  a  little  while  another  saw  him,  and 
said,  Thou  art  also  of  them.  And  Peter  said,  Man, 
I  am  not. 

59.  And  about  the  space  of  one  hour  after  another 
confidently  affirmed,  saying,  Of  a  truth  this  fellow 
also  was  with  Him :  for  he  is  a  Galilaean. 

60.  And  Peter  said,  Man,  I  know  not  what  thou 
sayest.  And  immediately,  while  he  yet  spake,  the 
cock  crew. 

6 1 .  And  the  Lord  turned,  and  looked  upon  Peter. 
And  Peter  remembered  the  word  of  the  Lord,  how 
He  had  said  unto  him,  Before  the  cock  crow,  thou 
shalt  deny  Me  thrice. 

62.  And  Peter  went  out,  and  wept  bitterly. 

Ambrose.  The  wretched  man  understood  not  the  mystery. 


VER,  54 — 62.  ST.  ltjke.  731 

nor  had  reverence  unto  an  outpouring  of  compassion  so  mer- 
ciful,  that  even  His  enemies  He  suffered  not  to  be  wounded. 
For  it  is  said,  Then  took  theij  Him,  ^c.  When  we  read  of 
Jesus  being  holden,  let  us  guard  against  thinking  that  He  is 
holden  with  respect  to  His  divine  nature,  and  unwilling 
through  weakness,  for  He  is  held  captive  and  bound  accord- 
ing  to  the  truth  of  His  bodily  nature.  Bede.  Now  the  Chief 
Priest  means  Caiaphas,  who  according  to  John  was  High 
Priest  that  year.  Aug.  But  first  He  was  led  to  Annas,  the 
father-in-law  of  Caiaphas,  as  John  says,  then  to  Caiaphas,  as 
Matthew  says,  but  Mark  and  Luke  do  not  give  the  narae  of 
the  High  Priest.  Chrys.  It  is  therefore  said,  to  the  house  Chrys. 
of  the  High  Priest,  that  nothing  whatever  might  be  done  in^Matt" 
without  the  consent  of  the  chief  of  the  Priests.  For  thither 
had  they  all  assembled  waiting  for  Christ.  Now  the  great 
zeal  of  Peter  is  manifested  in  his  not  flying  wheu  he  saw 
all  the  others  doing  so ;  for  it  follows,  But  Peter  foUowed 
^/'^*'  f^ff-  Ambrose.  Bightly  he  followed  afar  off,  soon 
about  to  deny,  for  he  could  never  have  denied  if  he  had 
clung  close  to  Christ.  But  herein  must  he  be  revered,  that 
he  forsook  not  our  Lord,  even  though  he  was  afraid.  Fear 
is  the  effect  of  nature,  solicitude  of  tender  affection.  Bede. 
But  that  when  our  Lord  was  going  to  His  Passion,  Peter  fol- 
lowed  afar  off  represents  the  Church  about  to  follow  indeed, 
that  is,  to  imitate  our  Lord's  Passion,  but  in  a  far  different 
manner,  for  the  Church  suffers  for  herself,  our  Lord  suffered 
for  the  Church. 

Ambrose.  And  by  this  time  there  was  a  fire  burning  in  the 
house  of  the  High  Priest ;  as  it  follows,  And  ivhen  they  had 
kindled  a  fire,  ^c.     Peter  came  to  warm  himself,  because  his 
Lord  being  taken  prisoner,  the  heart  of  his  soul  had  been 
chilled  in  him.    Pseudo-Aug.  For  to  Peter  were  delivered  the  Pseudo- 
kevs  of  the  kingdom  of  heaven,  to  him  were  entrusted  an  in-  o  "^  Jlf 
numerable  multitude  of  people,  who  wei'e  wrapped  up  in  sin. 
But  Peter  was  somewhat  too  vehement,  as  the  cutting  off  the 
ear  of  the  High  Priest's  servant  betokens.     If  he  then  who 
was  so  stern  and  so  severe  had  obtained  the  gift  of  not  sinning, 
what  pardon  would  he  have  given  to  the  people  committed 
to  him  ?    Therefore  Divine  Providence  suffers  him  first  to  be 
holden  of  sin,  that  by  the  consciousness  of  his  own  fall  he 


732  GOSPEL    ACCORDING    TO  .    CIIAP.  XXII. 

might  soften  liis  too  harsli  judgment  towards  sinncrs.  When 
he  wished  to  warm  hiraself  at  thc  fire,  a  maid  came  to  hira,  of 
wliom  it  follows,  But  a  certain  maid  beheld  him,  b^c.  Ambrose, 
What  meaneth  it,  tliat  a  maid  is  the  first  to  betray  Peter, 
whereas  surely  men  ought  the  more  easily  to  have  recog- 
nised  him,  save  that  that  sex  should  be  plainly  implicated  in 
our  Lord's  murder,  in  order  that  it  might  also  be  redeemed 
by  His  Passion?  But  Peter  when  discovered  denies,  for 
better  that  Peter  should  have  denied,  than  our  Lord's  word 
should  have  failed.  Hence  it  follows,  And  he  denied,  saying, 
Aug.  Woman,  I  know  Him  not.     Aug.  What  ails  thee,  Peter,  thy 

ut  bup.  voice  is  suddenly  changed  ?  That  mouth  full  of  faith  and 
love  is  turned  to  hatred  and  unbeHef.  Not  yet  awhile  is  the 
scourge  applied,  not  yet  the  instruments  of  torture.  Thy  in- 
terrogator  is  no  one  of  authority,  who  might  cause  alarm  to 
the  confessor.  The  mere  voice  of  a  woman  asks  the  question, 
and  she  perhaps  not  about  to  divulge  thy  confession,  nor  yet 
a  woman,  but  a  door-keeper,  a  mean  slave. 

Ambrose.  Peter  denied,  because  he  promised  rashly.     He 

does  not  deny  on  the  mount,  nor  in  the  temple,  nor  in  his 

own  house,  but  in  the  judgment-hall  of  the  Jews.     There  he 

denies  where  Jesus  was  bound,  where  truth  is  not.    Aud  deny- 

ing  Him  he  says,  /  knoiv  Him  not.    It  were  presumptuous  to 

say  that  he  knew  Him  whom  the  human  mind  cannot  grasp. 

Matt.        Por  no  one  knoweth  the  Son  but  the  Father.    Again,  a  second 

^^>^'-       time  he  denies  Christ;    for  it   follows,  And  after  a   little 

while  another  saw  him,  and  said,  Thou  ivert  also  one  qf  them. 

Aug.         AuG.  And  it  is  supposed  that  in  the  second  denial  he  was 

E^v  Hb      addressed  by  two  persons,  namely,  by  the  maid  wliom  Mat- 

iii.  c.  6.     thew  and  Mark  mention,  and  by  another  whom  Luke  speaks 

of.      "VVith  respect  then  to  what   Luke  here  relates,   And 

after  a  little  ivhile,  ^-c.     Peter  had  already  gone  out  of  the 

gate,  and  the  cock  had  crowed  the  first  time,  as  Mark  says; 

and  now  he  had  returned,   that,   as   John   says,  he  might 

again  deny  standing  by  the  fire.     Of  which  denial  it  follow?, 

And  Peter  said,  Man,  I  am  not.      Ambrose.    Por  he  pre- 

ferred  to  deny  himself  rather  than   Christ,  or  because  he 

scemed  to  deny  being  of  the  company  of  Christ,  he  truly 

denied  himself.    Bede.  In  this  denial  then  of  Peter  we  afl[irm 

that  not  only  is  Christ  dcnicd  by  him  who  says  that  He  is 


VER.  54. —  G2.  ST.  LUKE.  733 

not  Christ,  but  by  him  also,  who,  being  a  Christian,  says  he 
is  not. 

Ambrose.  He  is  also  asked  a  third  time;   for  it  follows, 
And  about  the  space  of  one  liour  after,  another  confidently 
affirmed,  saying,  Of  a  truth  this  felloiv  also  ivas  loith  Hini. 
AuG.    What  Matthew  and  Mark  call  after  a  little  ivhile,  Aug.  de 
Luke  explains  by  saying,  about  the  space  of  one  hour  after ;  u^siip.^' 
but  with  regard  to  the  space  of  time,  John  says  nothing. 
Likewise  when  Matthew  and  Mark  record  not  in  the  singular 
but  in  the  plural  number  those  who  conversed  with  Peter, 
whiie  Luke  and  John  speak  of  one,  we  may  easily  suppose 
either  that  Matthew  and  Mark  used  the  plural  for  the  singular 
by  a  common  form  of  speech,  or  that  one  person  in  particular 
addressed  Peter,  as  being  the  one  who  had  seen  him,  and 
that  others  trusting  to  his   credit  joined   in  pressing  him. 
But  now  as  to  the  words  which  Matthew  asserts  were  said 
to  Peter  himself,  Truly  thou  art  one  of  them,for  thy  speech 
bewrayeth  thee ;  as  also  those  which  to  the  same  Peter  John 
declared  to  have  been  said,  Did  not  I  see  thee  in  the  garden  ? 
whereas  Mark  and  Luke  state  that  they  spoke  to  one  another 
concerning  Peter ;  we  either  believe  that  they  held  the  right 
opiniou  who  say  that  they  were  really  addressed  to  Peter; 
(for  what  was  said  concerning  him  in  his  presence  amounts 
to  the  same  as  if  it  had  been  said  to  him;)  or  that  they  were 
said  in  both  ways,  and  that  some  of  the  Evangelists  related 
them  one  way,  some  the  other.     Bede.   But  he  adds,  For 
he  is  a  Galilaan ;  not  that  the  Galilseans  spoke  a  different 
language   from   the  inhabitants   of  Jerusalem,   who  indeed 
were  Hebrews,  but  that  each  separate  province  and  country 
having  its  own  peculiarities   could   not  avoid   a  vernacular 
tone  of  speech.    It  follows,  And  Peter  said,  Man,  I  knoiv  not 
what  thou  sayest.     Ambrose.  That  is,  I  know  not  your  blas- 
phemies.     But  we  make  excuse  for  him.     He  did  not  excuse 
himself.      Por  an  involved  answer  is  not  sufficient  for  our 
confessing  Jesus,  but  an  open  confession  is  required.     And 
therefore  Peter  is  not  represented  to  have  answered  this  de- 
liberately,  for  he  afterwards  recollected  himself,  and  wept. 

Bede.  Holy  Scripture  is  often  wont  to  mark  the  character 
of  certain  events  by  the  nature  of  the  times  in  which  they 
take  place.     Hence  Peter  who  sinned  at  midnight  repented 


731-  GOSPEL   ACCORDING    TO  CHAP.  XXIT. 

at  cock-crow;  for  it  follows,  And  immedialely ,  ivhile  he  yet 

spake,  the  cock  creiv.     Thc  crror  he  committed  in  the  dark- 

iiess  of  forgetfuhiess,  hc  corrected  by  the  remembrance  of 

Aug.         the  true  hght.     Aug.  The  cock-crow  we  understand  to  have 

''"^"      beeu  after  the  third  denial  of  Peter,  as  Mark  has  expressed 

it.    Bede.  This  cock  must,  I  thiuk,  be  understood  mystically 

as  some  great  Teacher,  who  rouses  the  Ustlcss  aud  sleepy, 

sayiug,  Aivake,  ye  riffhteous,  and  sin  not. 

Chrys.  Chrys.  Marvcl  now  at  the  case  of  the  Master,  who  though 

iiiToan. '   -^^  ^^'^^  ^  prisoner,  had  exercised  much  forethought  for  His 

disciple,  whom  by  a  look  He  brought  to  Himself,  and  pro- 

voked  to  tears;    for  it  follows,  And  the  Lord  turned,  and 

Aug.         looked  upon  Peter.     Aug.  How  we  should  understand  this, 

sup.       i-equires  some  careful  consideration ;  for  Matthew  says^  Peter 

was  sitting  without  in  the  hall,  which  he  would  not  have  said 

unless  the  transaction  relating   to  our  Lord  were  passing 

Avithin.     Likewise  also,  where  INIark  said,  And  as  Peter  ivas 

beneath  in  the  hall,  he  shews  that  the  things  he  had  been 

speaking  of  took  phice  not  only  within  but  in  the  upper  part. 

How  then   did  our  Lord  look   upon  Peter?    not  with  His 

bodily  face,  since  Peter  was  without  in  the  hall  among  those 

who  were  warming  themselves,  while  these  things  were  going 

on  in  the  inner  part  of  the  house.     "SVherefore,  that  looking 

upon  Peter  seems  to  me  to  have  been  done  in  a  divine 

Ps.  13,  3.   manner.     And  as  it  was  said,  Look  Thou,  and  hear  me,  and, 

Ps.  6,  4.     Turn  and  deliver  my  soul,  so  I  think  the  expression  here  used, 

The  Lord  turned  and  looked  upon  Peter,      Bede.    For  to 

look  upon  him  is  to  have  compassion,  seeing  that  not  ouly 

while  penance  is  being  practised,  but  that  it  may  be  prac- 

tised,  the  mercy  of  God  is  necessary. 

Ambrose.  Lastly,  those  whom  Jesus  looks  upon  weep  for 
their  sins.  Hence  it  foUows,  And  Peter  remembered  the 
word  of  the  Lord,  hoio  He  had  said  to  him,  Before  the  cock 
crow,  thou  shalt  deny  Me  thrice.  And  he  went  out,  and  wept 
bitterly.  Why  did  he  weep  ?  Because  he  sinned  as  man. 
I  read  of  his  tears,  I  do  not  read  of  his  confession.  Tears 
wash  away  an  oflFence  which  it  is  shame  to  confess  in  words. 
The  first  and  second  time  he  denied  and  wept  not,  for  as  yet 
our  Lord  had  not  looked  upon  him.  He  denied  the  third 
time,  Jesus  looked  upon  him,  and  be  wept  bitterly.     So  theu 


VER.  63 — 71.  ST,  LUKE.  735 

if  thou  wilt  obtain  pardon,  wash  away  thy  guilt  in  tears. 
Cyril.  Now  Peter  did  not  dare  to  weep  openly,  lest  he 
should  be  detected  by  his  tears,  but  he  went  out  and  wept. 
He  wept  not  beeause  of  punishment,  but  because  he  denied 
his  beloved  Lord^  wliich  was  more  galling  than  any  punish- 
ment. 

63.  And  the  men  that  held  Jesus  mocked  Him, 
and  smote  Him. 

64.  And  when  they  had  bUndfolded  Him,  they 
struck  Him  on  the  face,  and  asked  Him,  saying, 
Prophesy,  who  is  it  that  smote  Thee  ? 

65.  And  many  other  things  blasphemously  spake 
they  against  Him. 

66.  And  as  soon  as  it  was  day,  the  elders  of  the 
people  and  the  chief  priests  and  the  scribes  came 
together,  and  led  Him  into  their  council,  saying, 

67.  Art  Thou  the  Christ?  tell  us.  And  He  said 
unto  them,  If  I  tell  you,  ye  will  not  believe : 

68.  And  if  I  also  ask  you,  ye  will  not  answer  Me, 
nor  let  Me  go. 

69.  Hereafter  shall  the  Son  of  man  sit  on  the  right 
hand  of  the  power  of  God. 

70.  Then  said  they  all,  Art  Thoii  then  the  Son  of 
God  ?     And  He  said  unto  them,  Ye  say  that  I  am. 

71.  And  they  said,  What  need  we  any  further 
vvitness  ?  for  we  ourselves  have  heard  of  His  own 
mouth. 

AuG.  The  temptation  of  Peter  which  took  place  between  Aug. 
the  mockings  of  our  Lord,  is  not  related  by  all  the  Evan-  g^  j°^' 
geHsts  in  the   same   order.     For  Matthew   and   Mark  first  iii-  e.  7. 
mention  those,  then  Peter's  temptation ;  but  Luke  has  first 
described  the  temptations  of  Peter,  then  the  mockings  of 
our  Lord,  saying,  And  the  men  that  held  Jesus  inocked  Him, 
^r.     Chrys.  Jesus,  the  Lord  of  heaven  and  earth,  sustains 
and  sufifers  the  mockings  of  the  ungodly,  giving  us  an  example 


Cou.  Ev 
ut  sup. 


73G  GOSPEL   ACCORDING    TO  CilAP.    XXII. 

of  paticnce,  THEoniYL.  Likcvvise  tlie  Lord  of  prophcts  is 
derided  as  a  false  proplict.  It  follows,  A)id  they  blindfolded 
Ilim.  This  tliey  did  as  a  dishonour  to  Him  who  wished  to 
be  accountcd  by  the  people  as  a  prophet.  But  He  who  was 
struck  with  the  blows  of  the  Jews,  is  struck  also  now  by  the 
blasphemies  of  falsc  Christians.  And  they  blindfolded  Him, 
not  that  He  should  not  see  their  wickeduess,  but  that  they 
might  hide  His  face  from  them.  But  heretics,  and  Jews, 
and  wicked  CathoUcs,  provoke  Him  with  their  vile  actions, 
as  it  were  mocking  Hira,  saying,  IVho  smote  Thee  ?  while 
thev  flatter  themselves  that  their  evil  thoughts  and  works 
Aug.  de  of  darkness  are  not  known  by  Him.  Aug.  Now  our  Lord 
is  supposed  to  have  suffered  these  things  until  morning  in 
the  house  of  the  High  Priest,  to  which  He  was  first  led. 
Hence  it  follows,  A^id  as  soon  as  it  ivas  day,  the  elders  of 
the  people  and  the  chief  priests  and  the  scribes  came  togetlier, 
and  led  Him  into  their  council,  saying,  Art  Thou  the  Christ  ? 
^c.  Bede.  They  wished  not  for  truth,  but  were  contriving 
calumny.  Because  they  cxpected  that  Christ  would  come 
only  as  man,  of  the  root  of  David,  they  sought  this  of  Him, 
that  if  He  should  say,  "  I  am  the  Christ,"  they  might  falsely 
accuse  Him  of  claiming  to  Himself  the  kingly  power. 

Theophyl.  He  knew  the  secrets  of  their  hearts,  that  they 
who  had  not  believed  His  works  Avould  much  less  believe 
His  words.  Hence  it  foUows,  And  He  said  unto  them,  If  I 
tell  you,  ye  ivill  not  believe,  ^c.  Bede.  For  He  had  often 
John  dcclarcd  Himself  to  be  the  Christ ;  as  when  He  said,  /  and 
10,  30.  ^y  Father  are  one,  and  other  such  like  things.  And  if  I 
also  ask  you,  ye  ivill  not  ansiver  3Ie.  For  He  had  asked  them 
how  they  said  Christ  was  the  Son  of  David,  whereas  David 
in  the  Spirit  called  Him  his  Lord.  But  they  wished  neither 
to  believe  His  words  nor  to  answer  His  questions.  How- 
ever,  because  they  sought  to  accuse  falsely  the  seed  of  David, 
they  hear  something  still  farther;  as  it  follows,  Hereafter 
shall  the  Son  of  man  sit  on  the  right  hand  of  the  poiver  of 
God.  Theophyl.  As  if  He  said,  There  is  no  time  left  to 
you  any  longer  for  discourses  and  teaching,  but  hereafter 
shall  be  the  time  of  judgment,  when  ye  shall  see  Me,  the 
Son  of  man,  sitting  on  the  right  hand  of  the  power  of  God. 
Cyril,  Whenever  sitting  and  a  throne  are  spoken  of  God, 


VER.  03 — 71.  ST.  LUKE.  737 

His  kingly  and  suprcme  majesty  is  significd.  For  wc  do 
not  imagine  any  judgment-seat  to  be  placed,  on  which  we 
bclieve  the  Lord  of  all  takes  His  seat;  nor  again,  that  in 
anywise  right  hand  or  left  hand  appertain  to  the  Divine 
nature;  for  figure,  and  place,  and  sittiug,  are  thc  propcrties 
of  bodies.  But  how  shall  the  Son  be  seen  to  bc  of  cqual 
honour  and  to  sit  together  on  the  same  throne,  if  He  is  not 
the  Son  according  to  nature,  having  in  Himself  the  natural 
property  of  the  Father  ?  Theophyl.  When  then  they  heard 
this,  thcy  ought  to  have  been  afraid,  but  aftcr  thesc  words 
they  are  the  more  frautic ;  as  it  foUows,  All  said,  ^-c.  Bede. 
They  understood  that  He  called  Himself  the  Son  of  God  in 
these  words,  The  Son  of  man  shall  sit  on  the  right  hand  of 
the  power  of  God.  Ambrose.  The  Lord  had  rather  prove 
Himself  a  King  than  call  Himself  onCj  that  they  might  have 
no  excuse  for  condemning  Him,  when  they  confess  the  truth 
of  that  which  thcy  lay  against  Him.  It  follows,  And  Ile 
said,  Ye  say  that  I  am.  Cyril.  When  Christ  spoke  this, 
the  company  of  the  Pharisees  were  vcry  wroth,  uttcring 
sliameful  words ;  as  it  foUows,  Then  said  they,  What  need 
we  any  further  witness  ?  ^c.  Tiieophyl.  Whereby  it  is  mani- 
fest,  that  the  disobedient  reap  no  advantage,  when  the  more 
sccret  mystcries  are  revealed  to  them,  but  rather  incur  the 
heavier  punishment.  Whereforc  such  thiugs  ought  to  bc 
concealed  from  them. 


VOL.  III.  3  B 


CHAP.   XXIII. 

1 .  And  the  whole  multitude  of  them  arose,  and  led 
Him  unto  Pilate. 

2.  And  they  began  to  accuse  Him,  saying,  We 
found  this  fellow  perverting  the  nation,  and  forbid- 
ding  to  give  tribute  to  Caesar,  saying  that  He  Him- 
self  is  Christ  a  King. 

3.  And  Pilate  asked  Him,  saying,  Art  Thou  the 
King  of  the  Jews  ?  And  He  answered  him  and  said, 
Thou  sayest  it, 

4.  Then  said  Pilate  to  the  chief  priests  and  to 
the  people,  I  find  no  fault  in  this  man. 

5.  And  they  were  the  more  fierce,  saying,  He  stir- 
reth  up  the  people,  teaching  throughout  all  Jewry,  be- 
ginning  from  Gahlee  to  this  place, 

Augr.  AuG.  Luke,  after  he  had  finished  relating  the  denial  of 

Ev  ]ib[     Peter,  recapitulated  all  that  took  place  concerning  our  Lord 

111.  c.  7.     during  the  morning,  mentioning  some  particulars  which  the 

others  omitted ;  and  so  he  has  composed  his  narrative,  giving 

a  similar  account  with  the  rest,  when  he  says,  And  the  whole 

multitude  of  them  arose,  and  led  Him  to  Pilate,  ^c.     Bede, 

That  the  word  of  Jesus  might  be  fulfilled  which  He  prophe- 

sied  of  His  own  death,  He  shall  be  delivered  to  the  Geniiles, 

that  is,  to  the  Romans,     For  Pilate  was  a  Roman,  and  the 

Aug.  lib.    Romans  had  sent  him  as  governor  to  Judsea.    Aug.  He  next 

"'■  ^'   '     relates  what  happens  before  Pilate,  as  follows,  And  they  began 

to  accuse  Him,  saying,   We  found  this  fellow  perverting  our 

nation,  ^c.     Matthew  and  Mark  do  not  give  this,  though 

afiirming  that  they  accused  Him,  but  Luke  has  laid  open 

the  very  charges  which  they  falsely  brought  against  Him. 


VER.   1 5.  ST.  LUKE.  739 

Theophyl.  Most  plainly  are  they  opposed  to  the  truth. 
For  ouv  Lord  was  so  far  from  forbidding  to  givc  tribute,  that 
He  commanded  it  to  be  given.  IIow  then  did  He  pervert 
the  people?  Was  it  that  He  might  take  possession  of  the 
kingdom  ?  But  this  is  incredible  to  all,  for  when  the  whole 
multitude  wished  to  choose  Him  for  their  king,  He  was  aware 
of  it,  and  fled.  Bede.  Now  two  charges  having  been  brought 
against  our  Lord,  namely,  that  He  forbade  to  pay  tribute  to 
Csesar,  and  called  Himself  Christ  the  King,  it  raay  be  that 
Pilate  had  chanced  to  hear  that  which  our  Lord  spake,  Re7ider 
unto  Ccesar  the  things  which  be  Ccesar^s;  and  therefore  set- 
ting  aside  this  accusation  as  a  palpable  lie  of  the  Jews,  he 
thought  fit  to  ask  concerning  that  alone  of  which  he  knew 
nothing,  the  saying  about  the  kingdom ;  for  it  follows,  Pilate 
asked  Him,  saying,  Art  Thou  the  King  of  the  Jews?  ^c. 
Theophyl.  It  seems  to  me  that  he  asked  this  question  of 
Christ  by  way  of  deriding  the  wantonness  or  hypocrisy  of  the 
alleged  charge.  As  if  he  said,  Thou  a  poor  humble  naked 
man,  with  none  to  help  Thee,  art  accused  of  seeking  a  king- 
dom,  for  which  Thou  wouldest  need  many  to  help  Tliee,  and 
mueh  money.  Bede.  He  answers  the  governor  in  the  same 
words  which  He  used  to  the  Chief  Priests,  that  Pilate  might 
be  condemned  by  his  own  voice ;  for  it  follows,  And  He 
answering  said,  Thou  sayest. 

Theophyl.  Now  they  finding  nothing  else  to  support  their 
calumny,  have  resort  to  the  aid  of  clamour,  for  it  follows, 
And  they  were  the  more  ficrce,  saying,  He  stirreth  up  the 
•people,  teaching  throvghout  all  Jewry,  beghming  from  Galilee 
to  this  place.  As  if  they  said,  He  perverts  the  people,  not  in 
one  part  only,  but  beginning  from  GaHlee  He  arrives  at  this 
place,  having  passed  through  Judrea.  I  think  then  that 
they  purposely  made  mention  of  Galilee,  as  desirous  to 
alarm  Pilate,  for  thd  Galilseans  were  of  a  diff^erent  sect  and 
given  to  sedition,  as,  for  example,  Judas  of  Galilee  who  is 
mentioned  in  the  Acts  of  the  Apostles.  Bede.  But  with 
these  words  they  accuse  not  Him,  but  themselves.  For  to 
have  taught  the  people,  and  by  teaching  to  have  roused 
them  from  their  former  idleness,  and  doing  this  to  have 
passed  through  the  whole  land  of  promise,  was  an  evidence 
not  of  sin,  but  of  virtue.     Ambrose.  Our  Lord  is  accused 

3b  2 


740  OOSPEL    ACCORDING    TO  CHAP.  XXIII. 

juul  is  silcnt,  for  Ile  nceds  no  defence.  Let  them  cast  about 
for  defcnce  who  fear  to  be  conquercd.  lic  docs  not  thcn 
confirm  thc  accusation  by  His  silencc,  but  Ile  despises  it 
by  not  refuting  it.  Why  then  shoukl  IIc  fcar  who  does  not 
court  safcty  ?  Thc  Safety  of  all  men  forfeits  Ilis  own,  that 
He  may  gain  that  of  all. 

6.  When  Pilate  hcard  of  Galilee,  he  asked  whether 
the  man  were  a  Gahleean. 

7.  And  as  soon  as  he  knew  that  He  belonged  unto 
Herod's  jurisdiction,  he  sent  Him  to  Herod,  who  him- 
self  also  was  at  Jerusalem  at  that  time. 

8.  And  w4ien  Herod  saw  Jesus,  he  was  exceeding 
glad  :  for  he  was  desirous  to  see  Him  of  a  long  season, 
because  he  had  heard  many  things  of  Him ;  and  he 
hoped  to  have  seen  some  miracle  done  by  Him. 

9.  Then  he  questioned  with  Him  in  many  words ; 
but  He  answered  him  nothing. 

10.  And  the  chief  priests  and  scribes  stood  and 
vehemently  accused  Him. 

1 1 .  And  Herod  with  his  men  of  war  set  Him  at 
nought,  and  mocked  Him,  and  arrayed  Him  in 
a  gorgeous  robe,  and  sent  Him  again  to  Pilate. 

12.  And  the  same  day  Pilate  and  Herod  were  made 
friends  together :  for  before  they  were  at  enmity  be- 
tween  themselves. 

Bede.  Pilate  having  determined  not  to  question  our  Lord 
concerning  the  above-mentioned  accusation,  is  the  rather 
glad  now  that  an  opportunity  ofFers  to  escape  from  passing 
judgment  upon  Ilim.  Ilence  it  is  said,  When  Pilate  heard 
of  Galilee,  he  asked  ivhether  the  man  were  a  Galilcean. 
And  lest  he  should  be  compelled  to  pass  sentence  against 
one  whom  he  knew  to  be  innocent,  and  delivered  for  envy, 
sends  Him  to  be  heard  by  Ilerod,  preferring  that  he  who 
was  the  Tetrarch  of  our  Lord's  country  might  be  the  per- 
son  either  to  acquit  or  punish  Him ;  for  it  follows,  And  as 
soon  as  he  knew  that  He  belonged  to  Herod's  jurisdiction. 


retr. 


VER.  6 — 12.  ST.  LUKE.  741 

Theophyl.  Wherein  he  follows  the  Roman  law,  which  pro- 
vided  that  every  man  should  be  judged  by  the  governor  of 
his  own  jurisdiction. 

Greg.  Now  Herod  wished  to  make  proof  of  Christ's  fame,  g 
desiring  to  witness  His  miracles;  for  it  follows,  And  when^^^'J:  ^^- 

C.  61. 

Herod  saw  Jesus,  he  was  glad,  ^r.  Theophyl.  Not  as 
though  he  was  about  to  gain  any  benefit  from  the  sight, 
but  seized  with  curiosity  he  thought  he  should  see  that  ex- 
traordinary  man,  of  whose  wisdora  and  wonderful  works  he 
had  heard  so  much.  Ile  also  wished  to  hear  from  His 
mouth  what  He  could  say.  Accordingly  he  asks  Him  ques- 
tions,  making  a  sport  of  Hira,  and  ridiculing  Him.  But 
Jesus,  who  performed  all  things  prudently,  and  who,  as  David 
testifies,  ordereth  Ilis  words  with  discretion,  thought  it  right  Ps.  112,5. 
in  such  a  case  to  be  silent.  For  a  word  uttered  to  one  whom 
it  profiteth  nothing  becomes  the  cause  of  his  condemnation. 
Therefore  it  follows,  But  He  ansivered  him  nothing.  Ambrose. 
He  was  silent  and  did  nothing,  for  Herod's  unbelief  deserved 
not  to  see  Him,  and  the  Lord  shunned  display.  And  per- 
haps  typically  in  Herod  are  represented  all  the  ungodly,  who 
if  they  have  not  believed  the  Law  and  the  Prophets,  cannot 
see  Christ's  wonderful  works  in  the  Gospel. 

Greg.  From  these  words  we  ought  to  derive  a  lesson,  that  Grerr. 
whenever  our  hearers   wish    as   if  by  praising   us    to   gain  ^^°^',  ^"" 
knovvledge  from   us,  but  not  to  change   their  own  wicked 
course,  we  must  be  altogether  silent,  lest  if  from   love  of 
ostentation  we  speak  God's  word,  both  they  who  were  guilty 
cease  not  to  be  so,  and  we  who  were  not  becorae  so.     And 
there  are  many  things  which  betray  the  motive  of  a  hearer, 
but  one  in  particular,  when  they  always  praise  what  they 
hear,  yet  never  follow  what  they  praise.      Greg.    The  Re-  Greg. 
deemer  therefore  though  questioned  held  Ilis  peace,  though  ^}"^.  ^^' 
expected  disdained  to  work  miracles.     And  keeping  Himself 
secretly  within  Himself,  left  those  who  were  satisfied  to  seeli 
for  outward  things,  to  remain  thankless  without,  preferring 
to  be  openly  set  at  nought  by  the  proud,  than  be  praised  by 
the  hollow  voices  of  unbelievers.     Heuce  it  follows,  And  the 
chief  priests  and  scribes  stood  and  vehementhj  accused  Ilim. 
And  Herod  with  his  men  of  war  set  Ilini  at  nouglit,  and 
mocktd  Ilim,  and  arrayed  Ilim  in  a  ivhite  robe.    Ambrose.  It 


7-l'3  GOSPEL    ACCOUDING   TO  CIIAP.  XXIII. 

is  not  without  reason  tliat  Ile  is  arrayed  by  Hcrod  in  a  white 
robe,  as  bcaring  a  sigu  of  llis  iraraacuhite  Passion,  that  the 
Larab  of  God  without  spot  would  take  upon  Ilimself  the 
sins  of  the  world.  Tueopuyl.  Nevertheless,  observe  how 
the  Devil  is  thwartcd  by  the  thing  which  he  does.  He  heaps 
up  scorn  and  reproaches  against  Christ,  whereby  it  is  made 
manifest  that  the  Lord  is  not  seditious.  Otherwise  He  would 
not  have  been  derided,  when  so  great  a  danger  was  afloat, 
and  that  too  from  a  people  who  were  held  in  suspicion,  and 
so  given  to  change.  But  the  sending  of  Christ  by  Pilate  to 
Herod,  becomes  the  commencement  of  a  mutual  friendship, 
Pilate  not  receiving  those  who  were  subject  to  Herod's 
authority,  as  it  is  added,  And  they  were  macle  friends,  ^c. 
Observe  the  Devil  every  where  uniting  together  things  sepa- 
rate,  that  lie  may  compass  the  deatli  of  Christ,  Let  us  blush 
then,  if  for  the  sake  of  our  salvation  we  keep  not  even  our 
frieuds  in  union  Avith  us. 

Ambrose.  Under  the  type  also  of  Herod  and  Pilate,  who 
from  enemies  were  made  friends  by  Jesus  Christ,  is  preserved 
the  figure  of  the  people  of  Israel  and  the  Geutile  nation ; 
that  through  our  Lord's  Passion  sliould  come  to  pass  the 
future  concord  of  both,  yet  so  that  the  people  of  the  Gentiles 
should  receive  the  word  of  God  first,  aud  then  transmit  it  by 
the  devotion  of  their  faith  to  the  Jewish  people ;  that  they 
too  may  with  the  glory  of  their  majesty  clothe  the  body  of 
Christ,  which  before  they  had  despised.  Bede.  Or  this 
aUiance  between  Herod  and  Pilate  signifies  that  the  Gentiles 
and  Jews,  though  differing  iu  race,  religion,  and  character, 
agree  together  in  persecuting  Christiaus. 

13.  And  Pilate,  when  he  had  called  together  the 
chief  priests  and  the  rulers  and  the  people, 

14.  Said  unto  them,  Ye  have  brought  this  man 
unto  me,  as  one  that  perverteth  the  people  :  and, 
behold,  I,  having  examined  Hini  before  you,  have 
found  no  fault  in  this  man  touching  those  things 
whereof  ye  accuse  Him. 

15.  No,  nor  yet  Ilerod :  for  I  sent  you  to  him ; 
and,  lo,  nothing  worthy  of  death  is  done  unto  Ilim. 


VER.  13 — 25.  ST.  LUKE.  743 

16.  I  will  therefore  chastise  Him,  and  release  Him. 

17.  (For  of  necessity  he  must  release  one  unto 
them  at  the  feast.) 

18.  And  they  cried  out  all  at  once,  saying,  Away 
with  this  man,  and  release  unto  us  Barabbas : 

19.  (Who  for  a  certain  sedition  made  in  the  city, 
and  for  murder,  was  cast  into  prison.) 

20.  Pilate  therefore,  wiUing  to  release  Jesus,  spake 
again  to  them. 

21.  But  they  cried,  saying,  Crucify  Him,  crucify 
Him. 

22.  And  he  said  unto  them  the  third  time,  Why, 
what  evil  hath  He  done  ?  I  have  found  no  cause  of 
death  in  Him :  I  will  therefore  chastise  Him,  and  let 
Him  go. 

23.  And  they  were  instant  with  loud  voices,  re- 
quiring  that  He  might  be  crucified.  And  the  voices 
of  them  and  of  the  chief  priests  prevailed. 

24.  And  Pilate  gave  sentence  that  it  should  be  as 
they  required. 

25.  And  he  released  unto  them  him  that  for  sedi- 
tion  and  murder  was  cast  into  prison,  whom  they  had 
desired ;  but  he  deUvered  Jesus  to  their  will. 


AuG.  Luke  returns  to  those  things  which  were  going  on 
before  the  governor,  from  which  he  had  digressed  in  order 
to  relate  what  took  place  with  Herod;  saying  as  follows, 
And  Pilate,  when  he  had  called,  ^c.  from  which  we  infer, 
that  he  has  omitted  the  part  wherein  Pilate  questioned  out 
Lord  what  He  had  to  answer  to  His  accusers. 

Ambrose.  Here  Pilate,  who  as  a  judge  acquits  Christ,  is 
made  the  minister  of  His  crucifixion.  He  is  sent  to  Herod, 
sent  back  to  Pilate,  as  it  follows,  Nor  yet  Herod,  for  I  sent 
you  to  him,  and  behold  nothing  worthy  of  death  is  done  unto 
Him.  They  both  refuse  to  pronounce  Him  guilty,  yet  for 
fear's  sake,  Pihite  gratifies  the  cruel  desires  of  the  Jews. 


744  GOSPEL    ACCOIIDING    TO  CHAr.  XXIII. 

THEoniYL.  Whcrcforc  by  the  testimony  of  two  men,  Jesus 
is  dcclarcd  inuoccnt,  but  the  Jews  Ilis  accusers  brought 
forward  no  witucss  whom  thcy  coukl  believe.  Sec  then  how 
truth  triumphs.  Jesus  is  silcut,  aud  Ilis  enemics  witness 
for  Ilim ;  tlic  Jews  make  loud  cries,  and  not  one  of  them 
corroboratcs  their  clamour.  Bede.  Pcrish  then  those  writings, 
which,  composed  so  long  a  time  after  Christ,  convict  not  the 
accuscd  of  magical  arts  against  Pilate,  but  the  writers  them- 
selves  of  treachery  and  lying  against  Christ. 

Theophyl.  Pilate  therefore  lenient  and  easy,  yet  wanting 

in  firmness  for  the  truth^  because  afraid  of  being  accused, 

adds,  /  ivill  therefore  chastise  Ilitn  and  release  Him.     Bede. 

As  if  he  said,  I  will  subject  Him  to  all  the  scourgings  and 

raockings  you  desire,  but  do  not  thirst  after  the  innocent 

blood.     It  follows,  For  of  necessity  he  must  release  one  unto 

them,  ^T.  an  obhgation  uot  imposed  by  a  decree  of  the  im- 

perial  law,  but  binding  by  the  annual  custom  of  the  nation, 

whom  in  such  thiugs  he  was  glad  to  please.    Theophyl,  For 

the  Romans  permitted  the  Jews  to  Hve  according  to  their  own 

laws  and  customs.     And  it  was  a  natural  custom  of  the  Jews 

to  seek  pardou  of  the  prince  for  those  who  were  condemned, 

as  they  asked  Jonathan  of  Saul.    And  hence  it  is  now  added, 

1  Snin.      with  respect  to  their  petition,  And  they  cried  all  at  once, 

Away   ivith   this   manf  and  release  unto   us   Barahbas,  ^c. 

Ambeose.    Not  unreasonably  do   they  seek  the  pardon  of 

a  murderer,  who  were  themselves  demanding  the  death  of 

the  innocent.    Such  are  the  laws  of  iniquity,  that  what  inno- 

cence  hates,  guilt  loves.     And  here  the  interpretation  of  the 

name  affords  a  figurative  resemblance,  for  Barabbas  is  in 

Latin,  the  son  of  a  father.     Those  then  to  whom  it  is  said, 

Ye  are  of  your  father  the  Devil,  are  represented  as  about  to 

prefer  to  the  true  Son  of  God  the  son  of  their  father,  that 

is,  Antichrist.     Bede.  Even  to  this  day  their  request  still 

clings  to  the  Jews.  For  since  when  they  had  the  choice  giveu 

to  them,  tliey  chose  a  robber  for  Jesus,  a  murderer  for  a  Sa- 

viour ;  rightly  lost  they  both  life  and  salvation,  and  became 

subject  to  such  robberies  and  seditions  amoug  themselves  as 

to  forfeit  both  their  country  and  kiugdom.  Theophyl.  Thus 

it  came  to  pass,  the  once  holy  nation  rages  to  slay,  the  Gen- 

tile  Pilate  forbids  sluughLcr;  us  it  follows,  Pilate  therefore 


14.  45. 


VER.  26 — 32.  ST.  LUKE.  745 

spoke  again  unto  them,  but  they  cried  out,  Crucify,  ^c.  Bede. 
With  the  worst  kind  of  death,  that  is,  crueifixion,  they  long 
to  murder  the  innocent.  For  they  who  hung  on  the  cross, 
with  their  hands  and  feet  fixed  by  nails  to  the  wood,  sufFered 
a  prolonged  death,  that  their  agony  might  not  quickly  cease; 
but  the  death  of  the  cross  was  chosen  by  our  Lord,  as  that 
which,  having  overcome  the  Devil,  He  was  about  to  place  as 
a  trophy  on  the  brows  of  the  faithful.  Theophyl.  Three 
times  did  Pilate  acquit  Christ,  for  it  follows,  And  he  said 
unto  them  the  third  time,  Why,  what  evil  hath  Ue  done? 
I  will  chastise  Him,  and  let  Him  go.  Bede.  This  chastise- 
ment  wherewith  Pilate  souglit  to  satisfy  the  people,  lest  their 
rage  should  go  even  so  far  as  to  crucify  Jesus,  John's  words 
bear  testimony  that  he  not  only  threatened  but  performed, 
together  with  mockings  aud  scourgings.  But  when  they 
saw  all  their  charges  which  they  brought  against  the  Lord 
baffled  by  Pilate's  diligent  questioning,  they  resort  at  last  to 
prayers  only;  entreating  that  He  might  be  crucified.  Theo- 
PHYL.  They  cry  out  the  third  time  against  Christ,  that  by 
this  third  voice,  they  may  approve  the  murder  to  be  their 
own,  which  by  their  entreaties  they  extorted ;  for  it  follows, 
And  Pilate  gave  sentence  that  it  should  be  as  they  required. 
And  he  released  him  that  for  sedition  and  murder  was  cast 
into  prison,  but  delivered  Jesus  to  their  will.  Chrys.  For  they 
thought  they  coukl  add  this,  namely,  that  Jesus  was  worse 
than  a  robber,  and  so  wicked,  that  neither  for  mercy's  sake, 
or  by  the  privilege  of  the  feast,  ought  He  to  be  let  free. 


26.  And  as  tbey  led  Him  away,  they  laid  liold  upoii 
one  Simon,  a  Cyrenian,  coming-  out  of  the  countiy, 
and  on  him  they  laid  the  cross,  that  he  might  bear  it 
after  Jesus. 

27.  And  there  followed  Him  a  great  company  of 
people,  and  of  women,  which  also  bewailed  and  la- 
mented  Him. 

28.  But  Jesus  turning  unto  them  said,  Daughters 
of  Jerusalem,  weep  not  for  Me,  but  weep  for  your- 
sclves,  and  for  your  children. 


"746  GOsrEL  AccoKDiNa  to  chap.  xxiii; 

29.  For,  behold,  the  days  are  coming,  in  the  which 
thcy  shall  say,  Blessed  are  the  barren,  and  the  wombs 
that  never  bare,  and  the  paps  which  never  gave  suck. 

30.  Then  shall  they  begin  to  say  to  the  mountains, 
Fall  on  us ;  and  to  the  hills,  Cover  us. 

31.  For  if  they  do  these  things  in  a  green  tree, 
what  shall  be  done  in  the  dry  ? 

32.  And  there  were  also  two  other,  malefactors, 
led  with  Him  to  be  put  to  death. 


Gioss.  Gloss.  Having  related  tlie  conderanation  of  Christ,  Luke 

non  occ.     naturally  goes  on  to  speak  of  His  crueifixion ;  as  it  is  said, 

And  as  they  led  Him  away,  tliey  laid  hold  upon  one  Simon, 

Aug.         ^c.     AuG.  But  John  relates  that  Jesus  bore  His  own  cross, 

Ev  lib      ^i'om  which  is  understood  that  He  was  Hiraself  carrying  His 

iii.  c.  10.    cross,  when   He  went   forth  to  that  place  which  is  called 

Calvary;  but  as  they  journeyed  Simon  was  forced  into  the 

service  on  the  road,  and  the  cross  was  given  him  to  carry  as 

far  as  that  place.     Theophyl.  For  no  one  else  accepted  to 

bear  the  cross,  because  the  wood  was  counted  an  aboraina- 

tion.     Accordingly  upon  Siraon  the  Cyrenian  they  imposed 

as  it  were  to  his  dishonour  the  bearing  of  the  cross,  which 

others  refused.     Here  is  fulfiUed  that  prophecy  of  Isaiah, 

Isa.  9  6     Whose  government    shall    be    vpon   his   shoulder.     For   the 

government  of  Christ  is  His  cross;    for  which  the  Apostle 

rhil  2  9.  s^ys»  ^^^  ^*^^^*  exalted  Him.     And  as  for  a  mark  of  dignity, 

some  wear  a  belt,  others  a  head  dress,  so  our  Lord  the  cross. 

And  if  thou  seekest,  thou  wilt  find  that  Christ  does  not  reign 

in  us  save  by  hardships,  whence  it  coraes  that  the  hixurious 

are  the  enemies  of  the  cross  of  Christ.     Ambrose.  Christ 

therefore  bearing  His  cross,  already  as  a  conqueror  carried 

His  trophies.    The  cross  is  laid  upon  His  shoulders,  because, 

whether  Siraon  or  Hiraself  bore  it,  both  Christ  bore  it  iu 

the  man,  and  the  man  iu  Christ.    Nor  do  the  accounts  of  the 

Evangehsts  diiFer,  since  the  mystery  reconciles  thera.     And 

it  is  the  rightful  order  of  our  advance  that  Christ  should 

first  Himself  erect  the  trophy  of  His  cross,  then  hand  it  down 

to  be  raised  by  His  raartyrs.     PIc  is  not  a  Jew  wlio  bcars  tlie 


VER.  26 — 32.  ST.  LUKE.  747 

cross,  but  an  alien  and  a  foreigner,  nor  does  he  precede  but 
follow,  according  as  it  is  written,  Let  him  take  up  his  cross,  Matt. 

andfolloiv  Me.  Luke ' 

Bede.  Simon  is  by  interpretation  "obedient,"  Cyrene  "au  a,  23. 
heir.^'  By  this  man  therefore  the  people  of  the  Gentiles  are 
denoted,  who  formerly  foreigners  and  aliens  to  the  covenant, 
have  now  by  obedience  been  made  heirs  of  God.  But  Simon 
coming  out  of  a  village,  bears  the  cross  after  Jesus,  because 
forsaking  the  pagan  rites,  he  obediently  embraces  the  foot- 
steps  of  our  Lord's  Passion.  For  a  village  is  in  Greek  called 
TTa^o?,  from  whence  Pagans  derive  their  name.  Theophyl. 
Or  he  takes  up  the  cross  of  Christ,  who  comes  from  the 
village;  that  is,  he  leaves  this  world  and  its  h\bours,  going 
forward  to  Jerusalem,  that  is,  heavenly  hberty.  Hereby  also 
we  receive  no  shght  instruction.  Por  to  be  a  master  after  the 
example  of  Christ,  a  man  must  himself  first  take  up  his  cross, 
aud  in  the  fear  of  God  crucify  his  own  flesh,  that  he  may  so 
lay  it  upon  those  that  are  subject  and  obedient  to  him. 

But  there  foUowed  Christ  a  great  company  of  people,  and 
of  women.  Bede.  A  large  multitude  indeed  followed  the 
cross  of  Christ,  but  Avith  very  diflferent  feelings.  For  the 
people  who  had  demanded  His  death  were  rejoicing  that 
they  should  see  Him  dying,  the  women  weeping  that  He 
was  about  to  die.  But  He  was  foUowed  by  the  weeping 
only  of  women,  not  because  that  vast  crowd  of  men  Avas  not 
also  sorrowful  at  His  Passion,  but  because  the  less  esteemed  . 
feinale  sex  could  more  freely  give  utterance  to  what  they 
thought.  Cyril.  Women  also  are  ever  prone  to  tears,  and 
have  hearts  easily  disposed  to  pity. 

Theophyl.  He  bids  those  who  weep  for  Him  cast  their 
eyes  forward  to  the  evils  that  were  coming,  and  weep  for 
themselves.  Cyril.  Signifying  that  in  the  time  to  come 
women  would  be  bereft  of  their  chiklren.  For  when  war 
breaks  out  upon  the  land  of  the  Jews,  all  shall  perish,  both 
small  and  great.  Heuce  it  follows,  For,  behold,  the  daijs  are 
coming,  in  the  which  they  shall  say,  Blessed  are  the  barren,  &^c. 
Theophyl.  Seeing  indeed  that  woraen  shall  cruelly  roast 
their  children,  and  the  belly  which  had  produced  shall 
miserably  again  receive  that  which  it  bore.  Bede.  By  these 
days  He  signifies  the  time  of  the  siege  and  captivity  which 


743  COSPEL    ACCORDINO    TO  CIIAP.   XXIIT. 

was  coming  upon  tliem  from  the  Romans,  of  wbich  He  had 
said  before,  fVoe  to  them  that  are  ivith  child,  and  give  suck 
in  those  daijs.  It  is  natural,  wlien  captivity  by  an  eneray  is 
threatening,  to  seek  for  refuge  in  fastnesses  or  hidden  places, 
where  men  may  lie  concealed.  And  so  it  foUows,  Then 
shall  they  begin  to  say  to  the  mountains,  Fall  on  us ;  and  to  the 
hills,  Cover  us.  For  Josephus  relates,  that  when  the  Itomans 
pressed  hard  upon  them,  the  Jews  sought  hastily  the  caverns 
of  the  mountains,  and  the  lurking-places  in  the  hills.  It 
may  be  also  that  the  words,  Blessed  are  the  barren,  are  to 
be  understood  of  those  of  both  sexes,  who  have  made  them- 
selves  eunuchs  for  the  kingdom  of  heaven's  sake,  and  that  it 
is  said  to  the  mountains  and  hills,  Fall  upon  us,  and  Cover 
us,  because  all  who  are  mindful  of  their  own  weakness,  when 
the  crisis  of  their  temptations  breaks  upon  them,  have  sought 
to  be  protected  by  the  example,  precepts,  and  prayers,  of 
certain  high  and  saintly  men. 

It  follows,  But  if  they  do  these  things  in  a  green  tree, 
Greg.  what  shall  be  done  in  the  dry  ?  Greg.  He  has  called  Him- 
"l'"  ^^'  self  the  green  wood  and  us  the  dry,  for  He  has  in  Himsclf 
tlie  life  and  strength  of  the  Divine  nature ;  but  we  who  are 
mere  men  are  called  the  dry  wood.  Theophyl.  As  though 
He  said  to  the  Jews,  If  then  the  Romans  have  so  raged 
against  Me,  a  fruit-bearing  and  ever-flourishing  tree,  what 
will  they  not  attempt  against  you  the  people,  who  are  a 
dry  tree,  destitute  of  every  life-giving  virtue,  and  bearing 
no  fruit?  Bede.  Or  as  if  He  spake  to  all :  If  I  who  have 
done  no  sin  being  called  the  tree  of  hfe,  do  not  depart 
from  the  world  without  suff^ering  the  fire  of  My  Passion,  what 
torment  think  ye  awaits  those  who  are  barren  of  all  fruits  ? 

Theophyl.  But  the  Devil,  desiring  to  engender  an  evil 
opinion  of  our  Lord,  caused  robbers  also  to  be  crucified  with 
Him ;  whence  it  follows,  And  there  were  tivo  other  malefac- 
tors  led  with  Uim  to  be  put  to  death. 

33.  And  when  they  were  come  to  tbe  place,  whicb 
is  called  Calvary,  there  they  crucificd  Hini,  and  the 
malefactors,  one  on  the  right  hand,  and  the  other  on 
the  left. 


VER.  33.  ST.  LUKE.  749 

Athan.    When   raanldnd  became  corrupted,  tlien  Christ  Athan. 
manifested  His  own  body,  that  where  corruption  has  been  ^°^'- 

•"  '■  m  Pass. 

seen,  there  might  spring  np  incorruption.  Wherefore  He  is  Dom, 
crucified  in  the  place  of  Calvary;  which  place  the  Jewish 
doctors  say  was  the  burial-place  of  Adam.  Bede.  Or  else, 
without  the  gate  were  the  places  where  the  heads  of  con- 
demned  criminals  were  cut  ofF,  and  they  received  the  name 
of  Calvary,  that  is,  beheaded.  Thus  for  the  salvation  of  all 
men  the  Innocent  is  crucified  among  the  guilty,  that  where 
sin  abounded,  there  grace  might  much  more  abound. 

Cyril.    The  only-begotten  Son  of  God  did  not  Himself 

in  His  own  nature  in  which  He  is  God   sufFer  the  things 

which  beloug  to  the  body,  but  rather  in  His  earthly  nature. 

For  of  one  aud  the  same  Son  both  may  be  affirmed,  namely, 

that  He  doth  not  suffer  in  His  divine  uature,  and  that  He 

suffered  in  His  human.      Euseb.    But  if,  on  the  contrary, 

after  His  intercourse  with  men,  He  suddenly  disappeared, 

fiying  away  to  avoid  death,  He  might  be  likened  by  man  to 

a  phantom.     And  just  as  if  any  one  wished  to  exhibit  some 

incombustible  vessel,  which   triumphed  over  the   nature  of 

fire,  he  would  put  it  into  the  flame,  and  then  directly  draw 

it  out  from  the  flame  unharmed ;  so  the  Word  of  God,  wish- 

ing  to  shew  that  the  instruraent  which  He  used  for  the  sal- 

vation  of  men  was  superior  to  death,  exposed  His   mortal 

body  to  death  to  raanifest  His  nature,  then  after  a  little  res- 

cued  it  from  death  by  the  force  of  His  divine  power.     This 

is  indeed  the  first  cause  of  Christ's  death.     But  the  second 

is  the  manifestation  of  the  divine  power  of  Christ  inliabitiug 

a  body.     For  seeing  that  men  of  old  deified  those  who  were 

destined  to  a  like  end  with  theraselves,  and  whora  they  called 

Heroes  and  Gods,  He  taught  that  He  alone  of  the  dead  raust 

be  acknowledged  the  true  God,  who  having  vanquished  death 

is  adorned  with  the  rewards  of  victory,  having  trodden  death 

under  His  feet.     The  third  reason  is,  that  a  victira  must  be 

slain  for  the  whole  race  of  mankind,  which  being  ofFered, 

the  whole  power  of  the  evil  spirits  was  destroyed,  and  every 

error  put  to  silence.      There  is  also  another  cause  of  the 

healthgiving  death,  that  the  disciples  with  secret  faith  might 

behold  the  resurrection  after  death.     Whereunto  they  vvere 


750  GOSPEL  ACCOIIDING  TO  CIIAP.  XXIIT. 

tanglit  to  lift  up  their  owu  hopes,  that  dcspising  death  they 
might  embark  cheerfully  in  the  conflict  with  error. 
Athaii.  Athan,    Novv  our   Saviour  came  to   accompHsh  not   Ilis 

?>'  V'*;.  .  own  death,  but  that  of  man,  for  He  expericnced  not  death 

Verb.  Uei.  . 

who  is  Life.     Thercfore  not  by  His  own  death  did  Ile  put 

off  the  body,  but  Ile  endured  that  which  was  inflicted  by 

men.     But  although  His  body  had  been  afflicted,  and  was 

loosed  in  the  sight  of  all  men,  yet  was  it  not  fitting  that  Ile 

who  should  heal  the  sicknesses  of  others  shoukl  havc  His 

own  body  visited  with   sickness.      But   yet  if  without   any 

disease  He  had  put  off  His  body  apart  in  some  remote  place, 

He  would  not  be  believed  when  speaking  of  His  resurrection. 

For  death  must  precede  resurrection ;  why  then  shoukl  IIc 

openly  proclaim  His  resurrection,  but  die  in  secret  ?     Surely 

if  these  things  had  happened  secretly,  what  calumnies  would 

unbelieving  men  have  invented  ?     How  woukl  the  victory  of 

Christ  over  death  appear,  unless  undergoing  it  in  the  sight  of 

all  men  He  had  proved  it  to  be  swallowed  up  by  the  incor- 

ruption  of  His  body  ?    But  you  will  say,  At  least  He  ought  to 

have  devised  for  Himself  a  glorious  death,  to  have  avoided 

the  death  of  the  cross.     But  if  He  had  done  this,  He  would 

have  made  Himself  suspected  of  not  having  power  over  every 

kind  of  death.     As  then  the  champion  by  laying  prostrate 

whomsoever  the  enemy  has  opposed  to  him  is  shewn  to  be 

superior  to  all,  so  the  Life  of  all  men  took  upon  Him  that 

death  which  His  enemies  inflicted,  because  it  was  the  most 

dreadful  and  shameful,  the  aborainable  death  upon  the  cross, 

that  having  destroyed  it,  the  dominion  of  death  might  be 

entirely  overthrown.     "VVherefore  His  head  is  not  cut  off^  as 

John's  was;   He  was  not  sawn  asunder  as  Isaiah,  that  He 

might  preserve  His  body  entire,  and  indivisible  to  death,  and 

not  become  an  excuse  to  those  who  would  divide  the  Church. 

For  He  wished  to  bear  the  curse  of  sin  which  we  had  incurred, 

by  taking  upon  Him  the  accursed  death  of  the  cross,  as  it  is 

said,  Cursed  is  he  that  hangeth  upon  a  tree.   He  dies  also  on  the 

cross  with  outstretched  hands,  that  with  one  indeed  He  may 

draw  to  Him  the  ancient  people,  with  the  other  the  Gentiles, 

joining  both  to  Himself.     Dying  also  on  the  cross  He  purges 

the  air  of  evil  spirits,  and  prepares  for  us  an  ascent  into 


VER.  33.  ST.  LUKE.  751 

heaven.  Theophyl.  Because  also  by  a  tree  death  had  en- 
tered,  it  must  needs  be  that  by  a  tree  it  should  be  abolished, 
and  that  the  Lord  passing  unconquered  through  the  pains  of 
a  tree  should  subdue  the  pleasures  which  flow  frora  a  tree, 

Greg.  Nyss.  But  the  figure  of  the  cross  frora  one  centre  Greg. 
of  contact  branching  out  into  four  separate  terrainations,  sig-  q^^^^ 
nifies  the  power  and  providence  of  Him  who  hung  upon  it  ex-  de  Res. 
tending  every  where.     Aug.  For  not  without  reason  did  He  ,       ' 

.         .  .  .  ^^o-  de 

choose  this  kind  of  death,  in  order  that  He  raight  be  the  Gr.Nov. 
raaster  of  breadth  and  length,  and  heighth  and  depth.  For  g!,^  \^q 
breadth  lies  in  that  cross  piece  of  wood  which  is  fastened  from 
above.  This  belongs  to  good  works,  because  on  it  the  hands 
are  outstretched.  Length  Hes  in  that  which  is  seen  reaching 
from  the  former  piece  to  the  ground,  for  there  in  a  certain 
raanner  we  stand,  that  is,  abide  firm  or  persevere.  And  this 
is  appHed  to  longsuifering.  Heighth  is  in  that  piece  of  wood 
which  is  left  reaching  upwards  from  that  which  is  fixed  across, 
that  is,  to  the  head  of  the  Crucified;  for  the  expectation  of 
those  who  hope  for  better  things  is  upward.  Again,  that  part 
of  the  wood  which  is  fixed  hidden  in  the  ground,  signifies 
the  depth  of  unrestrained  grace.  Chrys.  Two  thieves  also  Chrys. 
they  crucified  on  the  two  sides,  that  He  might  be  a  partaker  ^7°"^^ 
of  their  reproach ;  as  it  follows,  And  the  thieves  one  on  His  Matt. 
right  hand,  the  other  on  His  left.  But  it  did  not  so  turn  out. 
For  of  thera  nothing  is  said,  but  His  cross  is  every  where 
honoured.  Kings,  layiug  aside  their  crowns,  assurae  the 
cross  on  tbeir  purple,  on  their  diadems,  on  their  arras.  On 
the  consecrated  table,  throughout  the  whole  earth,  the  cross 
glitters.  Such  things  are  not  of  men.  For  even  in  their  life- 
time  those  who  have  acted  nobly  are  mocked  by  their  own 
actions,  and  when  they  perish  their  actions  perish  also.  But 
in  Christ  it  is  quite  different.  For  before  the  cross  all  things 
were  glooray,  after  it  all  things  are  joyful  and  glorious,  that 
you  raay  know  that  not  a  raere  man  was  crucified.  Bede. 
But  the  two  robbers  crucified  with  Christ  signify  those  who 
under  the  faith  of  Christ  undergo  either  the  pains  of  martyr- 
dom,  or  the  rules  of  a  still  stricter  continence.  But  they  do 
this  for  eternal  glory,  who  iraitate  the  actions  of  the  thief  on 
the  right  hand ;  while  they  who  do  it  to  gain  the  praise  of 
men,  iraitate  the  thief  on  the  left  hand. 


/52  GOSPEL    ACCORDING    TO  CHAP.  XXIII. 

34.  Thcn  said  Jesus,  Fatlicr,  forgive  them  ;  for 
they  kiiow  not  what  they  do.  And  they  parted  His 
raiment,  and  cast  lots. 

35.  And  thc  pcople  stood  bcholding.  And  the 
rulers  also  with  them  deridcd  Ilim,  saying,  Ile  savcd 
others ;  let  Him  savc  Himself,  if  Ile  be  Christ,  thc 
chosen  of  God. 

36.  And  the  soldiers  also  mocked  Him,  coming  to 
Him,  and  offering  Ilim  vinegar, 

37.  And  saying,  If  Thou  be  the  king  of  the  Jews, 
save  Thysclf. 

Matt.  5,         Chrys.  Because  the  Lord  had  said,  Pray  for  them  that 
'^*'  persecute  you,  this  Hkewise  He  did,  when  He  ascended  the 

cross,  as  it  follows,  Then  said  Jesus,  Father,  forgive  them, 
not  that  He  was  not  able  Himself  to  pardon  them,  but  that 
He  might  teach  us  to  pray  for  our  persecutors,  not  only  in 
word,  but  in  deed  also.  But  He  says,  Forgive  them,  if  they 
should  repent.  For  He  is  gracious  to  the  penitent,  if  they 
are  wilHng  after  so  great  wickedness  to  wash  away  their 
guilt  by  faith.  Bede.  Nor  must  we  imagine  here  that  He 
prayed  in  vain,  but  that  in  those  who  beHeved  after  His 
Passion  He  obtained  the  fruit  of  His  prayers.  It  must  be 
remarked,  however,  that  He  prayed  not  for  those  who  chose 
rather  to  crucify,  rather  than  to  confess  Him  whom  they 
knew  to  be  the  Son  of  God,  but  for  such  as  were  ignorant 
what  they  did,  having  a  zeal  for  God,  but  not  according  to 
knowledge,  as  He  adds,  For  they  knoto  not  what  they  do. 
Greek  Ex.  But  for  those  who  after  the  crucifixion  remain 
in  unbeHef,  no  one  can  suppose  that  they  are  excused  by 
ignorance,  because  of  the  notable  miracles  that  with  a  loud 
voice  proclaimed  Him  to  be  the  Son  of  God. 

Ambrose.  It  is  important  then  to  consider,  in  what  con- 
dition  He  ascends  the  cross ;  for  I  see  Him  naked.  Lct  him 
then  who  prepares  to  overcome  the  workl,  so  ascend  that  he 
seek  not  the  appHances  of  the  world.  Now  Adam  was  over- 
come,  who  sought  for  a  covering.  He  overcame  who  laid 
aside  His  covering.  He  ascends  such  as  nature  formed  us, 
God  being  our  Crcator.     Such  as  the  first  maii  had  dwelt 


VER.  34 — 37.  ST.  LrKE.  753 

in  paradise,  sucli  did  the  second  man  enter  Paradise.     But 
about  to  ascend  the  cross,  rightly  did  He  lay  aside  His  royal 
garments,  that  you  raay  know  that  He  sufFered  not  as  God, 
but  as  man,  though  Christ  is  both.    Athan.  He  also  who  for  Athan. 
our  sakes  took  upon  Him  all  our  conditions,  put  on  our  gar-  p^^^   '" 
raents,  the  signs  of  Adam's  death,  that  He  might  put  them  Dom. 
oflf,  and  in  their  stead  clotlie  us  with  life  and  incorruption. 

It  follows,  And  they  imrted  His  raiment  among  them,  and 
cast  lots.  Theophyl.  For  perhaps  many  of  them  were  in 
want.  Or  perhaps  rather  they  did  this  as  a  reproach,  and 
from  a  kind  of  wantonness.  For  what  treasure  did  they  find 
jn  His  garments  ?  Eede.  But  in  the  lot  the  grace  of  God 
seems  to  be  commended ;  for  when  the  lot  is  cast,  we  yield 
not  to  the  merits  of  any  person,  but  to  the  secret  judgment 
of  God.  AuG.  This  matter  indeed  was  briefly  related  by  Aug.  de 
the  three  first  Evangelists,  but  John  more  distinctly  explains  iib"iii. 
how  it  was  done.  ^  '2. 

Theophyl.  They  did  it  then  mockingly.  For  when  the 
rulers  scoffed,  what  can  we  say  of  the  crowd  ?  for  it  follows, 
And  the  peoph  stood,  who  in  truth  had  entreated  that  He 
should  be  crucified,  waiting,  namely,  for  the  end.  And  the 
rulers  also  with  them  derided.  Aug.  Having  mentioned  the  Auq:. 
rulers,  and  said  uothing  of  the  priests,  St.  Luke  compre-  "  '  ^' 
hended  under  a  general  name  all  the  chief  men,  so  that 
hereby  may  be  understood  both  the  scribes  and  the  elders. 
Bede.  And  these  also  unwillingly  confess  that  He  saved 
others,  for  it  follows,  Saying,  He  saved  others,  let  Him  save 
Himself,  ^c.  Athak.  Now  our  Lord  being  truly  the  Saviour,  Atlian. 
wished  not  by  saving  Himself,  but  by  saving  His  creatures, 
to  be  acknowdedged  the  Saviour.  For  neither  is  a  physician 
by  heahng  himself  known  to  be  a  physician,  unless  he  also 
gives  proofof  his  skill  towards  the  sick.  So  the  Lord  being 
the  Saviour  had  no  need  of  salvation,  nor  by  descending  from 
the  cross  did  He  wish  to  be  acknowledged  the  Saviour,  but 
by  dying.  For  truly  a  much  greater  salvation  does  the 
death  of  the  Saviour  bring  to  men,  than  the  desceut  from  the 
cross.  Gkeek  Ex.  Now  the  Devil,  seeing  that  there  was  no 
protection  for  Him,  was  at  a  loss,  and  as  having  no  otlier 
resource,  tried  at  last  to  offer  Him  vinegar  to  drink.  But 
he  knew  not  that  he  was  doing  this  against  himself ;  for  the 

VOL.  III.  3  c 


754  GOSPKL    ACCORDTNG    TO  CTIAP.  XXTTI. 

hitterness  of  wrfith  causcd  by  the  trnnsgrossion  of  the  law, 
in  wliich  he  kcpt  all  men  bound,  he  novv  surrendercd  to  tlie 
iSaviour,  who  took  it  and  consumed  it,  in  order  that  in  tlie 
place  of  vinegar,  Ile  mi<:;ht  give  ns  winc  to  drink,  which 
Prov.  9,  5.  wisdom  bad  minglcd.  Theophyl.  But  the  sohhcrs  oftbrod 
Cbrist  vinegar,  as  it  were  ministering  unto  a  king,  for  it 
follows,  saymg,  If  Thou  art  the  king  of  the  Jeivs,  save 
Thyself.  Bede.  And  it  is  worthy  of  remark,  tbat  tbe  Jews 
bhaspbeme  and  mock  the  name  of  Christ,  wbich  was  de- 
livered  to  tbem  by  the  authority  of  Scripture;  wbereas  tbe 
sohliers,  as  being  ignorant  of  tbe  Scriptures,  insult  not 
Christ  tbe  chosen  of  God,  but  tbe  King  of  tbe  Jews. 

38.  And  a  superscription  also  was  written  over 
Him  in  letters  of  Greek,  and  Latin,  and  Ilebrew, 
THIS  IS  TIIE  KING  OF  THE  JEWS. 

39.  And  one  of  the  malefactors  which  were  hansfed 
railed  on  Him,  saying,  If  Thou  be  Christ,  save  Thy- 
self  and  us. 

40.  But  the  other  answering  rebuked  him,  saying, 
Dost  not  thou  fear  God,  seeing  thou  art  in  the  same 
condemnation  ? 

41.  And  we  indeed  justly ;  for  we  receive  the  due 
reward  of  our  deeds  :  but  this  Man  hath  done  nothing 
amiss. 

42.  And  he  said  unto  Jesus,  Lord,  remember  me 
when  Thou  comest  into  Thy  kingdom. 

43.  And  Jesus  said  unto  him,  Verily  I  say  unto 
thee,  To-day  shalt  thou  be  with  Me  in  Paradise. 

Theophyl.  Observe  a  second  time  tbe  device  of  the  Devil 
turned  against  bimself  For  in  letters  of  three  diflFerent 
characters  be  pubhshed  the  accusation  of  Jesus,  that  in  truth 
it  might  not  escape  one  of  the  passers-hy,  that  He  was  cruci- 
fied  because  ITe  made  Himself  king,  For  it  is  said,  In  Greek, 
Latin,  and  Hebrew,  by  wbich  it  was  signified,  that  tbe  most 
powerful  of  the  nations,  (as  the  Romans,)  the  wisest,  (as  the 
Greeks,)  those  who  most  worshipped  God,  (as  the  Jewish 


VER.  38 — 43.  ST.  LUKE.  755 

nation,)  must  be  made  subject  to  the  dominion  of  Christ. 
Ambrose.  And  rightly  is  the  title  placed  above  the  cross, 
because  Chrisfs  kingdom  is  not  of  the  human  body,  but  of 
the  power  of  God.  I  read  the  title  of  the  King  of  the  Jews, 
when  I  read,  My  kingdom  is  not  of  this  ivorld.  I  read  the  J*'^'" 
cause  of  Christ  written  above  His  head,  when  I  read,  And  t  i     ,    i 

'  '  Jonn  1,  1. 

the  Word  tvas  God.  For  the  head  of  Christ  is  God.  Cyril.  i  cor. 
Now  one  of  the  thieves  uttered  the  same  revilings  as  the  Jews,  ^^'^' 
but  the  other  tried  to  check  his  words,  while  he  confessed  his 
own  guilt,  adding,  fFe  indeed  justly,  for  ive  receive  the  due 
reioard  of  our  deeds.  Ciirys.  Ilere  the  condemned  performs 
the  ofEce  of  judge,  and  he  begins  to  decide  concerning  truth 
who  before  Pilate  confessed  his  crime  only  after  mauy  tor- 
tures.  For  the  judgment  of  man  from  whom  secret  things 
are  hid  is  of  one  kind;  the  judgment  of  God  who  searches 
the  heart  of  another.  And  in  the  former  case  punishment 
follows  after  confession,  but  here  confession  is  made  unto 
salvation.  But  he  also  pronounces  Christ  innocent,  adding, 
But  this  3Ian  hath  done  nothing  wrong :  as  if  to  say,  Behold 
a  new  injury,  that  innocence  should  be  condemned  with 
crime.  We  kill  the  living,  He  raised  the  dead.  We  have 
stolen  from  others,  He  bids  us  give  up  even  what  is  our  own. 
The  blessed  thief  thus  taught  those  that  stood  by,  uttering 
the  words  by  which  he  rebuked  the  other.  But  when  he 
saw  that  the  ears  of  those  who  stood  by  were  stopped  up, 
he  turns  to  Him  who  knoweth  the  hearts ;  for  it  follows, 
And  he  said  to  Jesus,  Lord,  remember  me  V)hen  Thou  comest 
into  Thy  kingdom.  Thou  beholdest  the  Crucified,  and  thou 
acknowledgest  Him  to  be  thy  Lord.  Thou  seest  the  form  of 
a  condemned  criminal,  and  thou  proclaimest  the  dignity  of 
a  king.  Stained  with  a  thousand  crimes,  thou  askest  the 
Fountain  of  righteousness  to  remember  thy  wickedness, 
saying,  But  I  discover  Thy  hidden  kingdom;  and  Thou 
turnest  away  my  pu.blic  iniquities.  and  acceptest  the  faith 
of  a  secret  intention.  Wickedness  usurped  the  disciple  of 
truth,  truth  did  not  change  the  disciple  of  wickedness. 

Greg.  On  the  cross  nails  had  fastened  his  hands  and  feet,  Greg. 
and  nothing  remained  free  frora  torture,  but  his  heart  and  ^.  "l^_ 
tongue.    By  the  inspiration  of  God,  the  thief  ofFered  to  Him 
the  whole  which  he  found  free,  that  as  it  is  written,  With  Rom. 

3  c  2 


75 G  GOSPEL   ACCORDING    TO  CHAP.  XXIIT. 

1  Cor.  the  heart  he  might  believe  unto  righteousness,  with  the  mouth 
he  might  confess  unto  salvation.  But  tlie  tliree  virtues  which 
the  Apostle  speaks  of,  the  thief  suddenly  filled  with  grace 
botli  received  and  prcservcd  on  the  cross.  He  had  faith,  for 
example,  who  bclieved  that  God  would  reign  whom  he  savr 
dying  equally  with  himsclf,  Ile  had  hope,  who  askcd  for 
an  entrance  into  His  kingdom.  He  preserved  charity  also 
zealously  in  his  death,  who  for  his  iniquity  reproved  his 
brother  and  fellow-thief,  dying  for  a  like  crirae  to  his  own. 

Ambrose.  A  raost  remarkable  example  is  here  given  of 
seeking  after  conversion,  seeing  that  pardon  is  so  speedily 
granted  to  the  thief.  The  Lord  quickly  pardons,  because 
the  thief  is  quickly  converted,  And  grace  is  more  abundant 
than  prayer;  for  the  Lord  ever  gives  more  than  Ile  is  asked 
for.  The  thief  asked  that  He  should  remember  hira,  but  our 
Lord  auswers,  Verily  I  say  unto  thee,  This  day  shalt  thou  be 
ivith  Me  in  Paradise.  To  be  with  Christ  is  life,  and  where 
Christ  is,  there  is  His  kingdom.  Theophyl.  And  as  every 
king  Avho  rcturns  victorious  carries  in  triumph  the  best  of 
his  spoils,  so  the  Lord  having  despoiled  the  Devil  of  a  por- 
tion  of  his  plunder,  carries  it  with  Him  into  Paradise. 

Chrys.  Here  then  might  one  see  the  Saviour  between  the 
thieves  weighing  in  the  scales  of  justice  faith,  and  unbelief. 
The  Devil  cast  Adam  out  of  Paradise.  Christ  brought  the 
thief  into  Paradise  before  the  whole  world,  before  the  Apo- 
stles.  By  a  mere  word  and  by  faith  alone  he  entered  into 
Paradise,  that  no  one  after  his  sins  might  despair  of  entranee. 
Mark  the  rapid  change,  from  the  cross  to  heaven,  from  con- 
demnation  to  Paradise,  that  you  may  know  that  the  Lord 
did  it  all,  not  with  regard  to  the  thief  s  good  intention,  but 
His  own  mercy. 

But  if  the  reward  of  the  good  has  already  taken  place, 
surely  a  resurrection  will  be  superfiuous.  For  if  He  intro- 
duced  the  thief  into  Paradise  while  his  body  remained  in 
corruption  without,  it  is  clear  there  is  no  resurrcction  of  the 
body.  Such  are  the  words  of  some,  But  shall  the  flesh  which 
has  partaken  of  the  toil  be  deprived  of  the  reward?  Hear 
1  Cor.  Paul  speaking,  Then  must  this  corruptible  put  on  incorruption. 
'  '^  '  But  if  the  Lord  pi-omised  the  kingdom  of  heaven,  but  intro- 
duced  the  thief  into  Paradise,  He  does  not  yet  recompeuse 


VER.  38 — 43.  ST.  LUKE,  757 

liira  the  reward.  But  they  say,  Under  the  name  of  Paradise 
He  signified  the  kingdora  of  heaven,  using  a  well-known 
name  in  addressing  a  thief  who  knew  nothing  of  difficult 
teaching.  Now  some  do  not  read  it,  This  day  shalt  thou  be 
with  Me  in  Paradise,  but  thus,  I  say  unto  thee  on  this  day, 
aud  then  follows,  thou  shalt  be  ivith  Me  in  Paradise.  But  we 
Mill  add  a  still  more  obvious  sohition.  For  physicians  when 
they  see  a  man  in  a  desperate  state,  say,  He  is  already  dead. 
So  also  the  thief,  since  he  no  longer  fears  his  falling  back  to 
perdition,  is  said  to  have  entered  Paradise.  Theophyl.  This 
however  is  more  true  than  all,  that  although  they  have  not  ob- 
tained  all  the  proraises,  I  mean,  the  thief  and  the  other  saints, 
in  order  that  without  us  they  might  not  be  made  perfect,  they  Heb. 
are  notwithstanding  in  the  kingdom  of  heaven  and  Paradise.      ' 

Greg.  Nyss.  Here  again,  we  must  examine  how  the  thief 
should  be  thought  worthy  of  Paradise,  seeing  that  a  flaming 
sword  preveuts  the  entrjince  of  the  saints.  But  observe  that 
the  word  of  God  describes  it  as  turning  about,  so  as  it  should 
obstruct  the  unworthy,  but  open  a  free  entrance  to  life  to 
the  worthy.  Greg.  Or  that  flaraing  sword  is  said  to  be  Greg. 
turning,  because  that  He  knew  the  time  would  come  when  ^^"'c.  9. 
it  must  be  reraoved ;  when  He  in  truth  should  come,  Avho 
by  the  mystery  of  His  incarnation  was  to  open  to  us  the 
way  of  Paradise.  Ambrose.  But  it  must  also  be  explained 
liow  the  others,  that  is,  Matthew  and  Mark,  introduced  two 
thieves  reviling,  while  Luke,  one  reviling,  the  other  resisting 
him.  Perhaps  this  other  at  first  reviled,  but  was  suddenly 
converted.  It  may  also  have  been  spoken  of  one,  but  in  the 
plural  number:  as  in  the  Hebrews,  They  wandered  in  goat-  Heb. 

•  ••11     ^7 

skins,  and  they  were  sawn  asunder ;  whereas  Elijah  alone  is  ' 
related  to  have  had  a  goat-skin,  and  Isaiah  to  have  been 
sawn  asunder.  But  mystically,  the  two  thieves  represent 
the  two  sinful  people  who  were  to  be  crucified  by  baptism 
with  Christ,  whose  disagreement  likewise  represents  the  dif- 
ference  of  believers.  Bede.  For  as  many  of  us  as  were  bap-  Rom.6, 3. 
tized  in  Christ  Jesus,  were  baptized  in  His  death;  but  we 
are  washed  by  baptism,  seeing  we  were  siuners.  But  some, 
in  that  they  praise  God  sufFering  in  the  flesh,  are  crowned  ; 
others,  in  that  they  refuse  to  have  the  faith  or  works  of 
baptism,  are  deprived  of  the  gift  which  they  have  received. 


758  GOSPEL   ACCORDING    TO  CHAP.  XXTIT. 

44.  And  it  was  about  the  sixth  hoiir,  and  there 
was  a  darkness  over  all  the  earth  until  the  ninth 
hour. 

45.  And  thc  sun  was  darkened,  and  the  veil  of  the 
temple  was  rent  in  the  midst. 

46.  And  when  Jesus  had  cried  with  a  loud  voice, 
He  said,  Father,  into  Thy  hands  I  commend  My 
spirit :  and  having  said  thus,  He  gave  up  the  ghost. 

Cyril.  As  soon  as  the  Lord  of  all  had  been  given  up  to 

AmosS,  9,  be  crucified,  the  whole  framework  of  the  world  bewailed  its 

rightful  Master,  and  the  hght   was   darkened  at  mid-day, 

which   was  a  manifest  token  that  the  souls  of  those  who 

Aug.         crucified  Him  would   suffer  darkness.     Auo.  What  is  here 

de  Con.      g^^-^  ^^  ^]^g   ^arkness,  the  other  two  Evan2:ehsts,  Matthew 

Ev.  lib.  '  *=  ' 

iii.  c.  17.    and  Mark,  confirm,  but  St.  Luke  adds  the  cause  whence  the 

Auo-.  de     darkness  arose,  saying,  And  the  sun  was  darkened.     Auo. 

p.Y:  ^'^'v  Tlds  darkening  of  the  sun  it  is  quite  plain  did  not  happen 
in  the  regular  and  fixed  course  of  the  heavenly  bodies,  be- 
cause  it  was  then  the  Passover,  which  is  ahvays  celebrated 
at  the  fuU  moon.     But  a  regular  echpse  of  the  sun  does  not 

Dion.        take  place  except  at  new  moon.     Dionys.  When  we  were 

Areop,       both  at  HehopoHs  together,  we  both  saw  at  the  same  time 
ad  Poljc.    .  i  o  ' 

in  a  marvellous  manner  the  moon  meeting  the  sun,  (for  it 

was  not  then  the  time  of  new  moon,)  and  then  again,  from 

the  ninth  hour  until  evening  supernaturally  brought  back 

ad  dia-      to  the  edge  of  the   sun's   diameter.     Besides,  we  observed 

T^k!""'     ^hat  this  obscuration  began  frora  the  east,  and  having  reached 

as  far  as  the  sun's  western  border  at  length  returned,  and 

that  the  loss  and  restoration  of  hght  took  place  not  from  the 

same  side,  but  from  opposite  sides  of  the  diameter.     Such 

were  the  miraculous  events  of  that  time,  and  possible  to 

Christ  alone  who  is  the  cause  of  aU  things.     Greek  Ex. 

This  miracle  then  took  place  that  it  raight  be  made  known, 

that   He  who  had  undergone  death  was  the  Huler  of  the 

whole  creation.     Ambrose.  The  sun  also  is  echpsed  to  the 

sacrilegious,  that  it  may  overshadovv  the  scene  of  their  awful 

wickedness ;  darkness  was  spread  over  the  eyes  of  the  unbe- 

Ueving,  that  the  hght  of  faith  might  rise  again.     Bede.  But 


sol 


IS. 


VER.  44 — 46.  ST.  LUKE.  759 

Luke,  Avisliing  to  join  miracle  to  miracle,  adds,  And  the  veil 
of  the  temple  was  rent  in  tivain.  Tliis  took  place  when  our 
Lord  expired,  as  Matthew  and  Mark  bear  witness,  but  Luke 
related  it  by  anticipation. 

Theophyl.  By  this  then  our  Lord  shewed  that  the  Holy 
of  Holies  should  be  no  longer  inaccessible,  but  being  given 
over  into  the  hands  of  the  Romans,  should  be  defiled,  and 
its  entrance  laid  opeu.  Ambkose.  The  veil  also  is  rent,  by 
W'hich  is  declared  the  division  of  the  two  people,  and  the  pro- 
fanation  of  the  synagogue.  The  okl  veil  is  rent  that  the 
Church  may  hang  up  the  new  veils  of  faith.  The  covering 
of  the  synagogue  is  drawn  up,  that  we  may  behokl  with  the 
eyes  of  the  mind  the  inward  mysteries  of  religion  now  re- 
vealed  to  us.  Theophyl.  Whereby  it  is  siguified  that  tiie 
veil  which  kept  us  asunder  from  the  holy  things  whicli  are 
in  heaven,  is  broken  througli,  namely,  enmity  and  sin. 
Ambrose.  It  took  place  also  at  that  time  when  every  mys- 
tery  of  Chrisfs  assumed  mortality  was  fulfilled,  and  His 
immortality  alone  remained;  as  it  follows,  ^nc^  ivhen  Jesus 
had  cried  ivith  a  loud  voice,  Ue  said. 

Bede.  By  invoking  the  Father  He  declares  Himself  to  be 
the  Son  of  God,  but  by  commending  His  Spirit,  He  signifies 
not  the  weakness  of  His  streugth,  but  His  confidence  in  the 
same  power  with  the  Father.  Ambrose.  Tlie  flesh  dies  that 
the  spirit  may  rise  again.  The  spirit  is  commended  to  the 
Father,  that  heavenly  things  also  may  be  loosed  from  the 
chain  of  iniquity,  and  peace  be  made  in  heaven,  which 
earthly  things  should  follow. 

Chrys.  Now  this  voice  teaches  us,  that  the  souls  of  the 
saints  are  not  henceforth  shut  up  iu  hell  as  before,  but  are 
with  God,  Christ  being  made  the  beginning  of  this  change. 
Athan.  For  He  comnieuds  to  Ilis  Father  through  Ilimself  Athan. 
all  mankind  quickened  in  Him ;  for  we  are  His  members:  '^f  ^"^^ 

1  '  '  et  cont.  Ar. 

as  the  Apostle  says,  Ye  are  all  one  in  Christ.     Greg.  Nyss.  Gai.3, 28. 
But  it  becomes   us  to    enquire    how   our  Lord    distributes  Greg. 
Himself  into  three   parts   at   once ;    into  the  bowels  of  the  de  lles. 
earth,  as  He  told  the  Pharisees;  into  the  Paradise  of  God,  as 
He  told  the  thief ;  into  the  hands  of  the  Father,  as  it  is  said 
here.     To  those  however  who  rightly  consider,  it  is  scarcely 
worthy  of  question,  for  Ile  who  by  His  divine  power  is  in 


7G0  COSPEL   ACCORDING    TO  CHAP.  XXIII 

cvery  place,  is  present  in  aiiy  particular  place.  Ambrose. 
Ilis  spirit  tlicn  is  commcnded  to  God,  but  though  He  is 
above  Ile  yet  gives  light  to  the  parts  below  the  earth,  that 
ull  things  niay  be  redcemcd.  For  Christ  is  all  things,  and 
Greg.  in  Christ  are  all  things.  Greg.  Nyss.  There  is  another 
^"^'  cxplanation,  that  at  thc  time  of  Ilis  Passion,  Ilis  Divinity 
being  once  unitcd  to  His  humanity,  left  neither  part  of  His 
humanity,  but  of  its  own  accord  separated  the  soul  from 
the  body,  yet  shewed  itself  abiding  in  each.  For  through 
the  body  in  which  He  suffered  death  He  vanquished  the 
power  of  death,  but  through  the  soul  He  prepared  for  the 

Is.  49,  16.  thief  an  entrance  into  Paradise.    Now  Isaiah  savs  of  the  hea- 

I  XX  *^- 

*^"       ^  ■  venly  Jerusalem,  which  is  no  other  than  Paradise,  Ujion  my 

hands  I  liave  painted  thy  ivalls ;  whence  it  is  clear,  that  he 
who  is  in  Paradise  dwelleth  in  the  hands  of  the  Father. 
Damasc.  Damasc.  Or  to  speak  more  expressly,  In  respect  of  His 
Sabb.  Saii.  ^ody,  Hc  was  in  the  grave,  in  respect  of  His  soul,  He  was 
in  hell,  and  with  the  thief  in  Paradise ;  but  as  God,  on  the 
throne  with  His  Father  and  the  Holy  Spirit.  Theophyl. 
But  crying  with  a  loud  voice  He  gives  up  the  ghost,  because 
He  had  in  Himself  the  power  of  laying  down  His  Hfe  and 
taking  it  up  again.  Ambrose.  He  gave  up  Ilis  spirit  be- 
cause  Ile  did  not  lose  it  as  one  unwilliug ;  for  what  a  mau 
sends  forth  is  voluntary,  what  he  loses,  compulsory. 


47.  Now  when  the  centurion  saw  what  was  done, 
he  glorified  God,  saying,  Certainly  this  was  a  righte- 
ous  man. 

48.  And  all  the  people  that  came  together  to  that 
sight,  beholding  the  things  which  were  done,  smote 
their  breasts,  and  returned. 

49.  And  all  His  acquaintance,  and  the  women  that 
followed  Him  from  Gahlee,  stood  afar  ofF,  beholding 
these  thino-s. 


^o'- 


Aug.iv.de      AuG.  Wheu  aftcr  uttering  that  voice  He  immediately  gave 

riii.c.  o.  ^p  ^j^g   ghost,  those  who   were    present    greatly  marvelled. 

For  those  who  hung  upon  the  cross  were  generally  tortured 

by  a  prolonged  deatli.     Ileuce  it  is   said,  Now  when  the 


VER.  47 49.  ST.  LUKE.  761 

centurion  saw,  ^c.     Aug.  There  is  no  contradiction  in  that  Au^. 

jMatthew  says,  that  tlie  ceuturion  seeing  the  earthqaake  mar-  ^    j?" 

velled,  M'hereas  Luke  says  that  he  marvelled,  that  Jesus  while  iii-  c.  20. 

uttering  the  loud  voice  expired,  shewing  what  power  He  had 

when  He  was  dying.     But  in  that  Matthew  not  only  says, 

at  the  sight  of  the  earthquake,  but  added,  and  at  the  things 

that  were  done,  he  has  made  it  clear  that  there  was  ample 

room  for  Lulce  to  say,  that  the  centurion  raarvelled  at  the 

death  of  the  Lord.     But  because  Luke  also  himself  said, 

Now  when  the  centurion  saw  what  was  done,  he  has  included 

in  that  general  expression  all  the  marvellous  things  whicli 

took  place  at  that  hour,  as  if  relating  one  marvellous  event 

of  which  all  those  miracles  were  the  parts   and  members. 

Again,   because   one   Evangelist  stated   that  the    centurion 

said,   Truly  this  man  was  the  Son  of  God,  but  Luke  gives 

the  words,  was  ajust  man,  they  might  be  supposed  to  differ. 

But  either  we  ought  to  understand  that  both  these  were  said. 

by  the  centurion,  and  that  one  Evangelist  related  one,  another 

another:    or  perhaps,  that    Luke   expresses   the    opiuion  of 

the  centurion,  in  what  respect  he   called  Him  the  Son  of 

God.     For  perhaps  the  centurion  did  not  know  Him  to  be 

the  Only-begotten,  equal  to  the  Father,  but  called  Him  the 

Son  of  God,  because  he  believed  Him  to  be  just,  as  many 

just  persons  are  called  the  sons  of  God,     But  again,  because  Gen.6, 24. 

Matthew  added,   tliose  who  were  with  the  centurion,   while 

Luke  omits  this,  there  is  no  contradiction,  since  one  says 

what  another  is  silent  about.     And  Matthew  said,  They  were 

greatly  afraid;   but  Luke  does  not  say  that  he  feared,  but 

that  he  glorified  God.     Who  then  does  not  see  that  by  fear- 

ing  he  gloritied  God  ? 

Theophyl.  The  words  of  our  Lord  seem  now  to  be  ful- 
filled,  wherein  He  said,  WAen  I  shall  be  lifted  iip  I  ivill  draw 
all  men  unto  Me.  For  wheu  lifted  upon  the  cross  He  drew 
to  Him  the  thief  aud  the  centurion,  besides  some  of  the 
Jews  also,  of  whom  it  follows,  And  all  the  people  that  came 
together  smote  their  breasts.  Bede.  By  their  smitiug  their 
breasts  as  if  betokening  a  penitential  sorrow,  two  things  may 
be  understood ;  either  that  they  bewailed  Him  unjustly  slain 
whose  hfe  they  loved,  or  that  rememberiug  that  they  had 
demanded  His  death,  they  trembled  to  see  Him  in  death 


7G3  GOSPEL   ACCORDING    TO  CIIAP.  XXIII. 

still  fartlicr  glorified.  But  \ve  may  observe,  tliat  the  Gentiles 
fearing  God  glorify  liim  with  works  of  public  confession; 
the  Jews  only  striking  thcir  breasts  returned  silcnt  home. 

Ambrose.  O  thc  brcasts  of  the  Jcws,  harder  than  the  rocks  ! 
The  judge  acquits,  the  officer  bclieves,  the  traitor  by  his 
death  coudemns  his  own  crime,  the  elements  flee  away,  tlie 
earth  quakes,  the  graves  are  opened ;  the  hardness  of  the 
Jews  still  remains  immoveable,  though  the  whole  world  is 
shaken,  Bede.  Rightly  then  by  the  centurion  is  the  faith  of 
the  Church  signified,  which  in  the  silence  of  the  synagogue 
bears  witness  to  the  Son  of  God.  Aud  now  is  fulfilled  that 
Ts.  88,  18.  complaint  which  the  Lord  makes  to  His  Father,  neighbour 
and  friend  hast  Thou  jmt  far  from  Me,  and  Mine  acquaintance 
becaiise  of  misery.  Hence  it  follows,  And  all  His  acquaint- 
ance  stood  afar  off.  Theophyl.  But  the  race  of  women 
formerly  cursed  remains  and  sees  all  these  things;  for  it 
follows,  And  the  loomen  which  followed  Him  from  Galilee, 
seeing  these  things.  And  thus  they  are  the  first  to  be  re- 
newed  by  justification,  or  by  the  blessing  which  flows  from 
His  Passion,  as  also  from  His  resurrectiou. 

50.  And,  behold,  there  was  a  man  named  Joseph, 
a  counsellor ;  and  he  was  a  good  man,  and  a  just : 

51.  (The  same  had  not  consented  to  the  counsel 
and  deed  of  them ;)  he  was  of  Arimathgea,  a  city  of 
the  Jews :  who  also  himself  waited  for  the  kingdom 
of  God. 

52.  This  man  went  unto  Pilate,  and  begged  the 
body  of  Jesus. 

53.  And  he  took  it  down,  and  wrapped  it  in  linen, 
and  laid  it  in  a  sepulchre  that  was  hewn  in  stone, 
wberein  never  man  before  was  Laid. 

54.  And  that  day  was  the  preparation,  and  tlie 
sahbath  drew  on. 

55.  And  the  women  also,  which  came  with  him 
from  Gahlee,  followed  after,  and  beheld  tlie  sepulchre, 
and  how  His  body  was  laid. 

bQ.  And  they  returned,  and  prepared  spices   and 


VER.  50 — 56.  ST.  LUKE.  7C3 

ointments;  and  rested  the  sabbath  day  according  to 
the  commandment. 

Greek  Ex.  Joseph  had  been  at  one  time  a  secret  disciple  Photius. 
of  Christ,  but  at  length  bursting  through  the  bonds  of  fear, 
and  become  very  zealous,  he  took  down  the  body  of  our 
Lord,  basely  hanging  on  the  cross ;  thus  gaining  a  precious 
jewel  by  the  meekness  of  His  words.  Hence  it  follows,  And, 
behold,  there  was  a  man  named  Joseph,  a  counsellor.  Bede. 
A  counsellor,  or  decurio,  is  so  called  because  he  is  of  the 
order  of  the  curia  or  council,  and  administers  the  office  of 
the  curia.  He  is  also  wont  to  be  called  curiahs,  from  his 
management  of  civil  duties.  Joseph  then  is  said  to  have 
been  of  high  rank  in  the  world,  but  of  still  higher  estimation 
before  God ;  as  it  follows,  A  good  man,  and  a  just,  of  Ari- 
mathcea,  a  city  of  the  Jews,  ^c.  Arimathsea  is  the  same  as 
Ramatha,  the  city  of  Helcanah  and  Samueh 

AuG.  Now  John  says,  that  Joseph  was  a  disciple  of  Jesus.  Aug. 
Hence  it  is  also  here  added,  Who  also  himself  waited  for  the  ^^  y^^' 
kingdom  of  God.     But  it  naturally  causes  surprise  how  he  iii-  c-  22. 
who  for  fear  was  a  secret  disciple  should  have  dared  to  beg 
our  Lord's  body,  which  none  of  those  who  openly  followed 
Him  dared  to  do;  for  it  is  said,  This  man  ivent  unto  Pilate, 
and  begged  the  body  of  Jesus.     "We  must  understand  then, 
that  he  did  this  from  confidence  in  his  rank,  by  which  he 
might  be  privileged  to  enter  famiharly  into  Pilate's  presence. 
But  in  performing  that  last  funeral  rite,  he  seems  to  have 
cared  less  for  the  Jews,  although  it  was  his  custom  in  hear- 
ing  our  Lord  to  avoid  their  hostihty. 

Bede.  So  then  being  fitted  by  the  righteousness  of  his 
works  for  the  burial  of  our  Lord's  body,  he  was  worthy  by 
the  dignity  of  his  secular  power  to  obtain  it.  Hence  it  fol- 
lows,  And  he  took  it  down,  and  ivrapped  it  in  linen.  By  tho 
simple  burial  of  our  Lord,  the  pride  of  the  rich  is  con- 
demned,  who  not  even  in  their  graves  can  be  without  their 
weahh.  Athan.  They  also  act  absurdly  who  embahn  the  Athan. 
bodies  of  their  dead,  and  do  not  bury  them,  even  supposing  '^^J^qq 
them  to  be  holy.  For  what  can  be  more  holy  or  greater  than 
our  Lord's  body  ?  And  yet  this  was  placed  in  a  tomb  until 
it  rose  agaiu  the  third  day.     For  it  follows,  And  he  laid  it  iu 


7G4  C()S1'KL   ACrOKDlNO    TO  CHAP.  XXTTT, 

a  liewn  sepulchre.    Bede.  That  is,  hevvn  out  of  a  rock,  lest  if 

it  had  been  built  of  many  stones,  and  the  foundations  of  the 

tomb  being  dug  up  after  the  resurrection,  the  body  should  be 

said  to  have  been  stolen  awav.     It  is  laid  also  in  a  new  torab, 

ivherein  never  man  before  was  laid,  lest  when  the  rest  of  the 

bodies  reraained  after  the  resurrection,  it  might  be  suspected 

that  some   other  had  risen  again.     But  because  man  was 

created  on  the  sixth  day,  rightly  being  crucified  on  the  sixth 

day  our  Lord  fulfiUed  the  secret  of  man's  restitution.     It 

follows,  And  it  was  the  day  of  the  TrapacrKevr],  which  meaus 

the  preparation,  the  name  by  which  they  called  the  sixth 

day,  because  ou  that  day  they  prepared  the  things  which 

were  necessary  for  the  Sabbath.    But  because  on  the  seventh 

day  the   Creator  rested  from  His  work,  the   Lord   on  the 

Sabbath  rested  in  the   grave.     Hence  it  follows,  And  ihe 

Sabbath  was  dawning,     Now  we  said  above,  that  all   His 

acquaintance  stood  afar  olf,  and  the  women  which  followed 

Hira.     These  then  of  His  acquaintance,  after  His  body  was 

taken  down,  returned  to  their  homes,  but  the  women  who 

more  tenderly  loved  Him,  following  His  funeral,  desired  to 

see  the  place  where  He  was  laid.     For  it  follows,  And  the 

ivomen  also,  which  came  with  Him  from   Galilee,  followed 

afier,  and  beheld  ihe  sepulchre,  and  hoiv  His  body  ivas  laid, 

that  in  truth  they  might  make  the  offerings  of  their  devo- 

tion  at  the  proper  time. 

Theophyl.  For  they  had  not  yet  sufficient  faith,  but  pre- 
pared  as  if  for  a  mere  man  spices  and  ointments,  after  the 
manner  of  the  Jews,  who  performed  such  duties  to  their 
dead.  Ilence  it  follows,  And  ihey  returned,  and  prepared 
spices.  For  our  Lord  being  buried,  they  were  occupied  as 
long  as  it  was  lawful  to  work,  (that  is,  until  sun-set,)  in  pre- 
paring  ointments.  But  it  was  commanded  to  keep  silence 
on  the  Sabbath,  that  is,  rest  from  evening  to  evening.  For 
it  follows,  And  resied  the  sabbath  day  according  to  the 
commandment. 

Ambrose.  Now  mystically,  the  just  man  buries  the  body  of 
Christ.  For  the  burial  of  Christ  is  such  as  to  have  no  guile 
or  wickedness  iu  it.  But  rightly  did  Matthew  call  the  man 
rich,  for  by  carrying  Ilim  that  was  rich  he  knew  not  the 
poverty  of  faith.     The  just  man  covers  the  body  of  Chrisl 


VER.  50 — 56.  ST.  LUKE.  765 

with  linen.  Do  thou  also  clothe  the  hody  of  Christ  with 
His  own  glory,  that  thou  mayest  he  thyself  just.  And  if 
thou  believest  it  to  he  dead^  still  cover  it  with  the  fuhiess 
of  His  own  diviuity.  But  the  Church  also  is  clothed  with 
the  grace  of  iunocence. 

Bede.  He  also  wraps  Jesus  iu  clean  hnen,  who  has  re 
ceived  Him  vvith  a  pure  mind.  Ambrose.  Nor  without 
meaning  has  one  Evangelist  spoken  of  a  uew  tomb,  another 
of  the  tomb  of  Joseph.  For  the  grave  is  prepared  by  those 
wlio  are  under  the  law  of  death ;  the  Conqueror  of  death  has 
no  grave  of  His  own.  For  what  fellowship  hath  God  with 
the  grave.  He  alone  is  enclosed  in  this  tomb,  because  the 
death  of  Christ,  although  it  was  common  according  to  the 
nature  of  the  body,  yet  was  it  peculiar  in  respect  of  power. 
But  Christ  is  rightly  buried  in  the  tomb  of  the  just,  that  He 
may  rest  in  the  habitation  of  justice.  For  this  monument 
the  just  man  hews  out  with  the  piercing  word  in  the  hearts 
of  Gciitile  hardness,  that  the  power  of  Christ  might  extend 
over  the  nations.  And  very  rightly  is  there  a  stone  roUed 
against  the  tomb ;  for  whoever  has  in  himself  truly  buried 
Christ,  must  diligently  guard,  lest  he  lose  Him,  or  lest  there 
be  an  entrance  for  unbehef. 

Bede.  Now  that  the  Lord  is  crucified  on  the  sixth  day 
and  rests  on  the  seventh,  siguifics  that  in  the  sixth  age  of 
the  world  we  must  of  necessitv  suifer  for  Christ,  and  as  it 
were  be  crucified  to  the  world.  But  in  the  seventh  age,  Cal.  6, 14. 
that  is,  after  death,  our  bodies  indeed  rest  in  the  tombs, 
but  our  souls  with  the  Lord.  But  even  at  the  present 
time  also  holy  women,  (that  is,  humble  souls,)  fervent  in 
love,  dihgently  wait  upon  the  Passion  of  Christ,  and  if  per- 
chance  they  may  be  able  to  imitate  Him,  with  anxious  care- 
fulness  ponder  each  step  in  order,  by  which  this  Passion  is 
fulfilled.  And  having  read,  heard,  and  called  to  mind  all 
these,  they  next  apply  themselves  to  make  ready  the  works 
of  Yirtue,  by  which  Christ  may  be  pleased,  in  order  that 
having  finished  the  preparation  of  this  present  hfe,  iu 
a  blessed  rest  they  may  at  the  time  of  the  resurrection 
meet  Christ  with  the  frankincense  of  spiritual  actions. 


CHAP.  XXIV. 

1.  Now  upon  the  first  day  of  the  week,  very  early 
in  the  morning,  they  came  unto  the  sepulchre,  bring- 
ing  the  spices  which  they  had  prepared,  and  certain 
others  with  them. 

2.  And  they  found  the  stone  rolled  away  from  the 
sepulchre. 

3.  And  they  entered  in,  and  found  not  the  body  of 
the  Lord  Jesus. 

4.  And  it  came  to  pass,  as  they  were  much  per- 
plexed  thereabout,  behold,  two  men  stood  by  them 
in  shining  garments : 

5.  And  as  they  were  afraid,  and  bowed  down  their 
faces  to  the  earth,  they  said  unto  them,  Wliy  seek  ye 
the  hving  among  the  dead  ? 

6.  He  is  not  here,  but  is  risen  :  remember  how  He 
spake  unto  you  when  He  was  yet  in  Gahlee, 

7.  Saying,  The  Son  of  man  must  be  delivered  into 
the  hands  of  sinful  men,  and  be  crucified,  and  the 
third  day  rise  again. 

8.  And  they  remembered  His  words, 

9.  And  returned  from  the  sepulchre,  and  told  all 
these  things  unto  the  eieven,  and  to  all  the  rest. 

10.  It  was  Mary  Magdalene,  and  Joanna,  and 
Mary  the  mother  of  James,  and  other  women  that 
were  with  them,  which  told  these  things  unto  the 
apostles. 

11.  And  their  words  seemed  to  them  as  idle  tales, 
and  tliey  beheved  them  not. 


VER.  1 — 12.         GOSPEL   ACCORDING    TO   ST.  LUKE.  767 

12.  Then  arose  Peter,  and  ran  unto  the  sepulchre ; 
and  stooping  down,  he  beheld  the  linen  clothes  laid 
by  themselves,  and  departed,  wondering  in  himself 
at  that  which  was  come  to  pass. 

Bede.  Devout  women  not  only  on  the  day  of  preparation, 
but  also  when  the  sabbath  was  passed,  that  is,  at  sunset,  as 
soon  as  the  liberty  of  working  returned,  bought  spices  that 
they  might  come  and  anoint  the  body  of  Jesus,  as  Mark  testi-  Mark 
fies.     Still  as  long  as  nigbt-time  restrained  them,  they  came     ' 
not  to  the  sepulchre.     And  therefore  it  is  said,  On  the  first 
day  of  the  week,  very  earhj  in  the  morning,  S^c.     One  of  the  una  Sab- 
Sabbath,  or  the  first  of  the  Sabbath,  is  the  first  day  from  the    ^*""" 
Sabbath;  which  Christians  are  wout  to  call  'Hhe  Lord's  day,^' 
because  of  our  Lord's  resurrection.   But  by  the  women  coming 
to  the  sepulchre  very  early  in  the  morning,  is  manifested  their 
great  zeal  and  ferveut  love  of  seeking  and  finding  the  Lord. 
Ambrose.  Now   this  place  has   caused  great  perplexity  to 
many,  because  while  St.  Luke  says,  Fery  early  in  the  mornlng, 
Matthew  says  that  it  was  in  the  eveniug  of  the  sabbath  that 
the  womeu  came  to  the  sepulchre.     But  you  may  suppose 
that  the  Evangehsts  spoke  of  different  occasions,  so  as  to 
understand  both  different  parties  of  women,  and  difFerent 
appearances.     Because  however  it  was  written,  that  in  the  Matt. 
evening  of  the  sabbath,  as  it  began  to  daivn  towards  the  first  ^^'  ^" 
day  of  the  iveek,  our  Lord  rose,  we  raust  so  take  it,  as  that 
neither  on  the  morniug  of  the  Lord's  day,  which  is  the  first 
after  the  sabbath,  nor  on  the  sabbath,  the  resurrection  should 
be  thought  to  have  taken  place.     For  how  are  the  three  days 
fulfilled?     Not  then  as  the  day  grew  towards  evening,  but 
in  the  evening  of  the  night  He  rose.     Lastly,  in  the  Greek 
it  is  "late;''  but  late  signifies  both  the  hour  at  the  end  o^  o\,h 
the  day,  and  the  slowness  of  any  thing ;  as  we  say,  "  I  have 
been  lately  tokl."     Late  then  is  also  the  dead  of  the  night. 
And  thus  also  the  women  had  the  opportunity  of  coming  to 
the  sepulchre  when  the  guards  were  asleep.     And  that  you 
may  know  it  was  in  the  night  time,  some  of  the  women  are 
ignorant  of  it.     They  know  who  watch  night  and  day,  they 
know  not  who  have  gone  back.      According  to  John,  one 


7G8  GOSPEL   ACCORDING    TO  CHAl'.  XXTV. 

Mary  Magdalene  knows  not,  for  the  same  person  could  not 
first  know  and  tlien  afterwards  be  ignorant.  Therefore  if 
there  are  several  INIarics,  perliaps  also  there  are  several  Mary 
INIagdalenes,  siuce  the  formcr  is  the  name  of  a  person,  the 
Aug.  de  secoud  is  derived  from  a  place.  Aug.  Or  Matthew  by  the  first 
lib.  iii.  P^^'*-  ^^  ^^^^  i^^&lit,  vvhich  is  tlie  eveniug,  wislicd  to  represeut 
c-  ^i.  the  night  itself,  at  the  end  of  which  night  they  came  to  the 
sepulchre,  and  for  this  reason,  because  they  had  been  now 
preparing  since  the  eveniug,  and  it  was  lawful  to  bring  spices 
because  the  sabbath  was  over.  Euseb.  The  Instrument  of 
the  Word  lay  dead,  but  a  great  stone  enclosed  the  sepulchre, 
as  if  death  had  led  Him  captive.  But  three  days  had  not 
yet  elapsed,  when  life  again  puts  itself  forth  after  a  sufficient 
proof  of  death,  as  it  follows,  And  they  found  the  stone  rolled 
aivay,  Theophyl.  An  angel  had  rolled  it  away,  as  Matthew 
Chrys.  declarcs.  Chrys.  But  the  stone  was  rolled  away  after  the 
hiJlatr  i^esurrection,  on  account  of  the  women,  that  they  might 
believe  that  the  Lord  had  risen  again,  seeing  indeed  the 
grave  without  the  body.  Hence  it  follows,  And  they  entered 
in,  and  found  not  the  body  of  the  Lord  Jesus.  Cyril.  When 
then  they  found  not  the  body  of  Christ  which  was  risen, 
they  were  distracted  by  various  thoughts,  and  for  their  love 
of  Christ  and  the  tender  care  they  had  shewn  Him,  were 
thought  worthy  of  the  vision  of  angels.  For  it  follows,  And 
it  came  to  pass  as  they  ivere  much  perplexed  thereabout,  be- 
hold,  two  men  stood  by  them  in  shining  garments.  Euseb. 
The  messengers  of  the  health-bearing  resurrection  and  their 
shining  garments  stand  for  tokens  of  pleasantness  and  re- 
joicing.  For  Moses  preparing  plagues  against  the  Egyp- 
tians,  perceived  an  angel  in  the  flame  of  fire.  But  not  such 
were  those  who  appeared  to  the  women  at  the  sepulchre,  but 
calm  and  joyful  as  became  them  to  be  seen  in  the  kingdom 
and  joy  of  the  Lord.  And  as  at  the  Passion  the  sun  was 
darkened,  holding  forth  signs  of  sorrow  and  woe  to  the 
crucifiers  of  our  Lord,  so  the  angels,  heralds  of  Hfe  and 
resurrection,  marked  by  their  white  garments  the  character 
of  the  health-bearing  feast  day. 

Ambrose.  But  how  is  it  that  Mark  has  mentioned  one 
young  man  sitting  in  white  garments,  and  Matthew  one,  but 
John  and  Luke  relate  that  there  were  seen  two  angels  sitting 


VER.   1 — 12.  ST.  LUKE.  7G9 

ia  white   garments.     Aug.    We   may  understand   tliat  one  Aug.de 
Angel  was  seen  by  tlie  women,  as  both  Mark  and  Mattliew  ^^^[^„  "' 
say,  so  as  supposing  them  to  have  entered  into  the  sepulchre, 
that  is,  into  a  certain  space  which  was  fenced  ofF  by  a  kind 
of  wall  in  front  of  the  stone  sepulchre;  and  that  there  they 
saw  an  Angel  sitting  on  the  right  hand,  which  Mark  says, 
but  that  afterwards  when  they  looked  into  the  place  where  our 
Lord  was  lying,  they  saw  within  two  other  Angels  standing, 
(as  Luke  says,)  who  spoke  to  encourage  their  minds,  and  build 
up  their  faith.     Hence  it  follows,  And  as  they  ivere  afraid. 
Bede.  The  holy  women,  when  the  Angels  stood  beside  them, 
are  reported  not  to  have  fallen  to  the  ground,  but  to  have 
bowed  their  faces  to  the  earth ;  nor  do  we  read  that  any  of 
the  saints,  at  the  time  of  our  Lord's  resurrection,  worshipped 
with  prostration  to  the  ground  either  our  Lord  Himself,  or  the 
Angels  who  appeared  to  them.     Hence  has  arisen  the  eccle- 
siastical  custom,  either  in  memory  of  our  Lord's  resurrection, 
or  in  the  hope  of  our  own^  of  praying  on  every  Lord's  day, 
and  through  the  whole  season  of  Pentecost,  not  with  bended 
knees,  but  with  our  faces  bowed  to  the  earth.     But  not  in 
the  sepulchre,  which  is  the  place  of  the  dead,  was  He  to  be 
sought,  who  rose  from  the  dead  to  life.     And  therefore  it  is 
added,  They  said  to  them,  that  is^  the  Angels  to  the  women, 
Why  seek  ye  the  livi7ig  among  the  dead?     He  is  noi  here, 
but  is  risen.     On  the  third  day  then,  as  He  Himself  fore- 
told  to  the  women,  together  with  the  rest  of  His  disciples, 
He  celebrated  the  triumph  of  His  resurrection.     Hence  it 
follows,  Remember  hoiv  Ue  sjMke  unto  you  when  He  was 
yet   in   Galilee,  saying,  The   Son  of  man  must  be  delivered 
into  the  hands  of  sinful  men,  and  be  crucified,  and  on  the 
third  day  rise  again,  ^c.     For  on  the  day  of  the  preparation 
at  the  ninth  hour  giving  up  the  ghost,  buried  in  the  even- 
ing,  early  on  the  morning  of  the  first  day  of  the  week  He 
rose  again.     Athan.  He  might  indeed  at  once  have  raised  Atlian. 
His  body  from  the  dead.     But  some  one  would  liave  said  j,]^''  y± 
that  He  was  never  dead,  or  that  death  plainly  had  never  ex-  Dei. 
isted  in  Him.     And  perhaps  if  the  resurrection  of  our  Lord 
had  been  delayed  beyond  the  third  day,  the  glory  of  incor- 
ruption  had  been   concealed.     In  order  therefore  to  shew 
llis  body  to  be  dead,  He  sufFered  the  interval  of  oue  day, 

VOL.  III.  3  D 


770  GOSPEL    ACCORDING   TO  CHAP.  XXTV. 

and  on  the  third  day  manifested  liis  body  to  be  without 
corruption.  Bede.  One  day  and  two  nights  also  He  lay  in 
the  scpulchre,  bccausc  He  joiiied  the  light  of  His  single 
dcatli  to  thc  darkncss  of  our  do\ible  dcatli. 

Cyiiil.  Now  thc  women,  wlicn  thcy  had  receivcd  the  say- 

ings  of  the  Angels,  hastened  to  tcll  thcm  to  the  disciples; 

as  it  foUows,  A?id  tliey  rememhered  His  ivords,  and  returned 

from  the  sepulchre,  and  told  all  these  things  to  the  eleve^i,  and 

io  all  the  rest.     For  woman  who  was  once  the  minister  of 

death,  is  now  the  first  to  receive  and  tell  the  awful  mystery 

of  the  rcsurrection.     The  female  race  has  obtaincd  thcrefore 

both  deliverance  from  reproach,  and  the  withdrawal  of  the 

1  Tim.       curse.     Ambrose.   It  is  not  allowed  to  women  to  teach  in 

i^'^2.        t])g  church,  but  they  shall  ask  thcir  husbands  at  home.     To 

14,  35.       those  then  who  are  at  home  is  the  woman  sent.     But  who 

these  women  were  he  explains,  adding,  It  ivas  Mary  Magda- 

lene,  Bede.    (who  was  also  the  sister  of  Lazarus,)  and  Joanna, 

(the  wife  of  Chuza,  Herod's  steward,)  and  Mary  the  mother 

of  James,  (that  is,  the  mother  of  James  the  less^  and  Joseph). 

And  it  is  added  generaliy  of  the  others,  and  other  ivomen 

that  were  ivith  them,  which  told  these  things  to  the  Apostles. 

Bede,        Bede.  For  that  the  woman  might  not  endure  the  everlast- 

ex  Anib.    jj^g.  j-eproach  of  guilt  from  men,  she  who  had  transfused  sin 

into  the  man,  now  also  transfuses  grace.     Theophyl.  Now 

the   rairacle  of  the  resurrection  is   naturally  incrediblc  to 

mankind.     Hence  it  follows,  And  their  ivords  seemed  to  them 

Bede,        cis  idlc  talcs.     Bede.  Which  was  not  so  much  their  weak- 

ex  Gieg.    jjggg^  {jg  so  to  spcak  our  strength.    For  the  resurrection  itself 

was  demonstrated  to   thosc  who  doubtcd   by  many  proofs, 

which  while  we  read  and  acknowledge  we  are  through  their 

doubts  confirmed  in  the  truth. 

Theophyl.  Peter,  as  soon  as  he  heard  this,  delays  not, 
but  runs  to  the  scpulchre ;  for  fire  when  applied  to  matter 
knows  no  delay ;  as  it  follows,  Then  arose  Peter,  and  ran  to 
the  sepulchre. 

EusEB.  For  he  alone  beheved  the  women  saying  that  they 
had  seen  Angels ;  and  as  he  was  of  more  ardcnt  feelings  than 
the  rest,  he  anxiously  put  himself  foremost,  looking  every 
where  for  the  Lord ;  as  it  follows,  And  stooping  doivn,  he 
beheld  the  linen  clothes  laid  by  themselves.     Theophyl.  But 


\EB..   1 — 12.  ST.  LUKE.  771 

now  wlien  he  was  at  tlie  tomb,  he  first  of  all  obtained  that  he 
should  marvel  at  those  things  which  had  before  been  derided 
by  himself  or  the  others ;  as  it  is  said,  And  departed,  ivonder- 
ing  in  himself  at  tliat  luhich  ivas  come  to  pass ;  that  is,  won- 
dering  in  himself  at  the  way  in  which  it  had  happened,  how 
the  Hnen  clothes  had  been  left  behind,  since  the  body  was 
anointed  with  myrrh ;  or  what  opportunity  the  thief  had 
obtained,  that  putting  away  the  clothes  wrapped  up  by  them- 
selves,  he  should  take  away  the  body  with  the  soldiers  stand- 
ing  round.  Aug.  Luke  is  supposed  to  have  mentioned  this 
concerning  Peter,  recapituhating.  For  Peter  ran  to  the  sepul- 
chre  at  the  same  time  that  John  also  went,  as  soon  as  it  had 
been  told  to  them  alone  by  the  women,  (especially  Mary 
Magdalene,)  that  the  body  was  taken  away.  But  the  visiou 
of  Angels  took  place  afterwards.  Luke  tlierefore  mentioned 
Peter  only,  because  to  him  Mary  first  told  it.  It  may  also 
strike  one,  that  Luke  says  that  Peter,  not  entering  but  stoop- 
ing  down,  saw  the  hnen  clothes  by  themselves,  and  departed 
■wondering,  whereas  John  says,  that  he  himself  saw  the  Hneu 
clothes  iu  the  sarae  position,  and  that  he  entered  after  Peter. 
AVe  must  understand  then  that  Peter  first  saw  them  stoop- 
ing  down,  which  Luke  mentions,  John  omits,  but  that  lie 
afterwards  entered  before  John  came  in. 

Bede.  According  to  the  mystical  meaning,  by  the  women 
coming  early  in  the  morning  to  the  sepulchre,  we  have  an 
example  given  us,  that  having  cast  away  the  darkness  of  our 
vices,  we  should  come  to  the  Body  of  the  Lord.  For  that  se- 
pulchre  also  bore  the  figure  of  the  Altar  of  the  Lord,  whereiu 
the  mysteries  of  Chrisfs  Body,  not  iu  silk  or  purple  cloth, 
but  in  pure  white  linen,  like  that  in  which  Joseph  wrapped 
it,  ought  to  be  consecrated,  that  as  He  offered  up  to  death 
for  us  the  true  substauce  of  Ilis  earthly  uature,  so  we  also  in 
commemoration  of  Him  shouhl  place  on  the  Altar  the  flax, 
pure  from  the  plant  of  the  earth,  and  white,  and  in  many 
ways  refined  by  a  kind  of  crushing  to  death.     But  the  spices 
which  the  women  bring,  signify  the  odour  of  virtue,  and  the 
sweetness  of  prayers  by  which  we  ought  to  approach  the  Altar. 
The  rolhng  back  of  the  stoue  alludes  to  the  unclosing  of  the 
Sacraments  which  were  concealed  by  the  veil  of  the  letter 
of  the  law  which  was  written  on  stoue,  the  covering  of  which 

3  D  3 


5,  l(i. 


772  COSPEL    ACCOllDING   TO  CUAP.    XXIV. 

Leing  talcen  away,  the  dead  body  of  the  Lord  is  not  fonnd, 
but  the  living  body  is  prcached ;  for  althouglx  we  have  known 
2  Cor.  Christ  according  to  the  flcsh,  yet  now  henceforth  know  we 
llim  no  more.  But  as  when  the  Body  of  our  Lord  lay  in 
the  sepulchre,  Angcls  are  said  to  have  stood  by,  so  also  at 
the  time  of  consecratioii  are  they  to  be  bclicved  to  stand 
by  the  mystcrics  of  Christ.  Let  us  then  after  the  example 
of  the  devout  womcn,  whcncver  we  approach  the  heaveuly 
mysteries,  because  of  the  prcsence  of  thc  Angels,  or  from  reve- 
reuce  to  the  Sacred  Offering,  with  all  humility,  bow  our  faces 
to  the  earth,  recollectiug  that  we  are  but  dust  and  ashes. 

13.  And,  behold,  tv^'o  of  them  went  that  same  day 
to  a  village  called  Emmaus,  which  was  from  Jerusa- 
lem  about  threescore  furlongs. 

14.  And  they  talked  together  of  all  these  tliings 
■which  had  happened. 

15.  And  it  came  to  pass,  that,  while  they  com- 
muned  together  and  reasoned,  Jesus  tlimself  drew 
near,  and  went  with  them. 

16.  But  their  eyes  were  holden  that  they  should 
not  know  Him. 

17.  And  He  said  unto  them,  What  manner  of  com- 
munications  are  these  that  ye  have  one  to  another,  as 
ye  walk,  and  are  sad  ? 

18.  And  the  one  of  them,whose  name  was  Cleopas, 
answering  said  unto  Him,  Art  Thou  only  a  stranger 
in  Jerusalem,  and  hast  not  knowai  the  things  which 
are  come  to  pass  there  in  these  days  ? 

19.  And  He  said  uiito  them,  What  things?  And 
they  said  unto  Him,  Concerning  Jesus  of  Nazaretb, 
which  was  a  prophet  mighty  in  deed  and  word  before 
God  and  all  the  people : 

20.  And  how  the  chief  priests  and  our  rulers  de- 
livered  Him  to  be  condemned  to  death,  and  have 
crucified  Him. 

21.  But  we  trusted  that  it  had  been  He  which  should 


VEE.  13-24.  ST.  LUKE.  773 

have  redeemed  Israel :   and  beside  all  this,  to  day  is 
the  third  day  since  these  things  were  done. 

22.  Yea,  and  certain  -svomen  also  of  our  company 
made  us  astonished,  which  were  early  at  the  sepul- 
chre  ; 

23.  And  when  they  found  not  His  body,  they  came, 
saying,  that  they  had  also  seen  a  vision  of  angels, 
which  said  that  He  was  aUve. 

24.  And  certain  of  them  which  were  with  us  went 
to  the  sepulchre,  and  found  it  even  so  as  the  women 
had  said  ;  but  Him  they  saw  not. 

Gloss.  After  the  manifestation  of  Chrisfs  resurrection  non  occ. 
niade  by  the  Angels  to  tbe  Momen,  the  same  resurrectiou  is 
further  manifested  by  an  appearance  of  Christ  Himself  to  His 
disciples ;  as  it  is  said,  And  behold  two  of  them.  Theophyl. 
Some  say  that  Luke  was  one  of  these  two,  and  for  this  reason 
concealed  his  name.  Ambrose.  Or  to  two  of  the  disciples 
by  themselves  our  Lord  shewed  Himself  in  the  evening, 
namely,  Ammaon  and  Cleophas.  Aug.  The  fortress  men-  Aug.  de 
tioned  here  we  may  not  unreasonably  take  to  have  been  also  ,^"":.^^* 
called  according  to  Mark,  a  village.  He  next  describes  tbe  c.  25. 
fortress,  saying,  ivhich  was  from  Jerusalem  about  the  space 
of  sixty  stades,  called  Emmaus.  Bede.  It  is  tbe  same  as 
Nicopohs,  a  remarkable  town  in  Palestine,  whicb  after  tbe 
taking  of  Judsea  under  tbe  Emperor  Marcus  AureHus  Anto- 
ninus,  cbanged  togetber  witb  its  condition  its  name  also.  But 
tbe  stadium  wbicb,  as  tbe  Greeks  say,  was  invented  by  Hercules 
to  measure  tbe  distances  of  roads,  is  tbe  eightb  part  of  a  mile; 
tberefore  sixty  stades  are  equal  to  seven  miles  and  fifty  paces. 
And  this  was  the  lengtb  of  journey  wbicb  tbey  were  walking^ 
wbo  were  certain  about  our  Lord's  deatb  and  barial,  but 
doubtful  concerning  His  resurrection.  For  tbe  resurrection 
wbicb  took  place  after  tbe  seventb  day  of  the  week,  no  one 
doubts  is  imphed  in  the  number  eigbt.  Tbe  disciples  there- 
fore  as  tbey  walk  and  converse  about  tbe  Lord  bad  completed 
the  sixtb  mile  of  tbeir  journey,  for  tbey  were  grieving  that 
He  wbo  had  Uved  witbout  blame,  had  come  at  lengtb  even  to 


20, 


774  GOSPEL   ACCORDING    TO  CHAP.  XXIV. 

death,  wliich  Ile  underwent  on  the  sixth  day.  They  had 
conipleted  also  the  seventh  mile,  for  they  doubtcd  not  that 
11  c  rested  in  the  gravc.  But  of  the  eighth  mile  they  had 
only  accomplished  half ;  for  the  glory  of  Ilis  already  trium- 
phant  resurrection,  they  did  not  beheve  perfectly. 

TirEoniYL.  But  the  disciples  above  mentioned  talked  to 
one  another  of  the  things  which  had  happened,  not  as  be- 
heviug  thera,  but  as  bewildered  at  events  so  extraordinary. 
Bede.  And  as  they  spoke  of  Him,  the  Lord  comes  near  and 
joins  thera,  that  Ile  may  both  influence  their  minds  with  faith 

iMatt.  18,  in  His  resurrection,  and  fulfil  that  which  He  had  proraised, 
Where  two  or  three  are  gathered  together  in  Jify  name,  there 
ani  I  in  the  midst  of  them;  as  it  follows,  And  it  came  to 
pass  while  they  communed  together  and  reasoned,  Jesus  Him- 
self  dreio  near  and  ivent  with  them.  Theophyl.  For  having 
now  obtained  a  spiritual  body,  distance  of  place  is  no  obstacle 
to  Ilis  being  present  to  whom  He  wished,  nor  did  He  any 
further  govern  Ilis  body  by  natural  laws,  but  spiritually  and 
supernaturally.  Hence  as  Mark  says,  He  appeared  to  them 
in  a  different  form,  in  which  they  were  not  permitted  to  know 
Him;  for  it  follows,  And  their  eyes  were  holden  ihat  they 
should  not  know  Him ;  iu  order  truly  that  they  may  reveal 
their  entirely  doubtful  conceptions,  and  uncovering  their 
wound  may  receive  a  cure ;  and  that  they  might  kuow  that 
although  the  same  body  which  suffered,  rose  again,  yet  it 
was  no  longer  such  as  to  be  visible  to  all,  but  only  to  those 
by  whora  He  willed  it  to  be  seen ;  and  that  they  should  not 
wonder  why  henceforth  He  walks  not  among  the  people, 
seeing  that  His  conversation  was  not  fit  for  mankind,  but 
rather  divine ;  which  is  also  the  character  of  the  resurrection 
to  corae,  in  which  we  shall  walk  as  the  Angels  and  the  sons 
of  God. 

Greg.  23.  Greg.  Bightly  also  He  refrained  from  manifesting  to  them 
a  form  whieh  they  might  recognise,  doing  that  outwardly  in 
the  eyes  of  the  body,  which  was  done  by  themselves  inwardly 
in  the  eyes  of  the  mind.  For  they  in  themselves  inwardly 
both  loved  and  doubted.  Therefore  to  thera  as  they  talked 
of  Ilim  He  exhibited  His  presence,  but  as  they  doubted  of 
Him  He  concealed  the  appearance  which  they  knew.  He 
indeed  conversed  with  them,  for  it  foUows,  And  He  said  to 


in  Ev. 


VER.  13 — 24.  ST.  LUKE.  775 

them,  What  manner  of  communications,  S^c.  Greek  Ex.  They  Anonm. 
were  in  truth  discoursiug  among  themselves,  no  longer  ex-  ^"^'^'■•^^' 
pecting  to  see  Christ  alive,  but  sorrowing  as  concerning  their 
Saviour  slain,  Ilence  it  follows,  And  one  of  them  ivhose  name 
was  Cleophas,  answering  Him  said,  Art  Thou  only  a  stranger? 
Theophyl.  As  if  he  said,  "Art  Thou  a  mere  stranger,  and 
one  dwelling  beyond  the  confiines  of  Jerusalem,  and  therefore 
unacquainted  with  wliat  has  happened  in  the  midst  of  it, 
that  Thou  knowest  not  these  things  ?"  Bede.  Or  He  says 
this,  because  they  thought  Him  a  stranger,  whose  counte- 
nance  they  did  not  recognise.  But  in  reality  He  was  a  straugcr 
to  thera,  from  the  infirmity  of  whose  natures,  now  that  He 
had  obtained  the  glory  of  the  resurrection,  He  was  far  re- 
moved,  and  to  whose  faith,  as  yet  ignorant  of  Ilis  resurrec- 
tion,  He  remained  foreign.  But  again  the  Lord  asks  ;  for  it 
follows,  And  He  said  unto  them,  What  things  ?  And  their 
answer  is  given,  Concerning  Jesus  of  Nazareth,  who  ivas 
a  Projjhet.  They  confess  Him  to  be  a  Prophet,  but  say 
nothing  of  the  Son  of  God  ;  either  not  yet  perfectly  believ- 
ing,  or  fearful  of  falling  into  the  hands  of  the  persecuting 
Jews ;  either  knowing  not  who  He  was,  or  concealing  the 
truth  which  they  believed.  They  add  in  praise  of  Hira, 
mighty  in  deed  and  ivord.  Theophyl.  First  comes  deed, 
then  word ;  for  no  word  of  teaching  is  approved  unless  first 
he  who  teaches  shews  himself  to  be  a  doer  thereof.  For 
acting  goes  before  sight ;  for  unless  by  thy  works  thou  hast 
cleansed  the  glass  of  the  understanding,  the  desired  bright- 
ness  does  not  appear.  But  still  further  it  is  added,  Before 
God  and  all  the  people.  For  first  of  all  we  must  please  God, 
aud  then  have  regard  as  far  as  we  can  to  honesty  before  men, 
that  placiug  the  honour  of  God  first,  we  may  live  without 
ojffence  to  mankind.  Greek  Ex.  They  next  assign  the  cause  ut  sup. 
of  their  sadness,  the  betrayal  and  passion  of  Christ ;  and  add 
in  the  voice  of  despair,  Bat  we  hoped  it  had  been  He  who 
should  have  redeemed  Israel.  We  hoped,  (he  says,)  not  we 
hope ;  as  if  the  death  of  the  Lord  were  like  to  the  deaths 
of  other  men.  Theophyl.  For  they  expected  that  Christ 
would  redeem  Israel  from  the  evils  that  were  rising  up 
among  thera  and  the  Roman  slavery.  They  trusted  also 
that  He  was  an  earthly  king,  whom  they   thought  would 


770  GOSrEL    ACCORDING   TO  CIIAP.    XXIV. 

be  able  to  cscapc  tlic  scntencc  of  deatli  passcd  upon  Him. 
Bede.  Reason  liad  they  then  for  sorrow,  because  iu  some 
sort  they  blamed  themsclves  for  haviug  hoped  redemptiou 
in  Ilim  whora  now  they  saw  dcad,  and  belicved  not  that 
Ile  would  risc  agaiu,  aud  raost  of  all  thcy  bewailed  Hira  put 
to  death  without  a  cause,  whom  thev  knew  to  be  innoceut. 
Theopiiyl.  Aud  yet  those  men  seem  not  to  have  been  alto- 
gether  witliout  faith,  by  what  follows,  And  besides  all  this, 
to-day  is  tlie  third  day  since  these  thiitgs  were  done.  Where- 
by  they  seera  to  have  a  recollectiou  of  what  the  Lord  had 
told  them,  that  He  would  rise  again  on  the  third  day. 
Greek  Ex.  The  disciples  also  meiition  the  report  of  the 
resurrection  which  was  brought  by  the  women ;  addiug, 
Yea,  and  certain  women  also  of  our  company  made  us  as- 
tonished,  &;c.  They  say  this  indeed  as  if  they  did  not  believe 
it;  wherefore  they  speak  of  themselves  as  frightened  or 
astonished.  For  they  did  consider  as  established  what  was 
told  them,  or  that  there  had  been  an  augehc  revelation,  but 
derived  from  it  reason  for  astouishraent  and  alarm.  The 
testimony  of  Peter  also  they  did  not  regard  as  certain,  siuce 
he  did  not  say  that  he  had  seen  our  Lord,  but  conjectured 
His  resurrection  from  the  fact  that  His  body  was  not  lying 
in  the  sepulchre.  Heuce  it  follows,  And  certain  of  them  that 
Aujr.  were  with  us  went,  ^c.  Aug.  But  siuce  Luke  has  said  that 
ut  sup.  Peter  ran  to  the  sepulchre,  and  has  himself  related  the  words 
of  Cleophas,  that  some  of  them  went  to  the  sepulchre,  he 
is  understood  to  confirm  the  testiraony  of  John,  that  two 
went  to  the  sepulchre.  Ile  first  mentioned  Peter  only,  be- 
cause  to  him  first  Mary  liad  related  the  news. 


25.  Then  He  said  unto  tliem,  O  fools,  and  slow  of 
heart  to  believe  all  that  the  prophets  have  spoken : 

26.  Onght  not  Christ  to  have  suffered  these  things, 
and  to  enter  into  His  glory  ? 

27.  And  beginning  at  Moses  and  all  the  prophets, 
He  expounded  unto  them  in  all  the  Scriptures  the 
things  concerning  Himself. 

28.  And  they  drew  nigh  unto  the  village,  whither 


VER.  25 35.  ST.  LUKE,  777 

they  went :  and  Ile  made  as  though  He  would  have 
gone  further. 

29.  But  they  constrained  Him,  saying,  Abide  with 
us :  for  it  is  toward  evening,  and  the  day  is  far  spent. 
And  He  went  in  to  tarry  witli  them. 

30.  And  it  came  to  pass,  as  He  sat  at  meat  with 
them,  He  took  bread,  and  blessed  it,  and  brake,  and 
gave  to  them. 

31.  And  their  eyes  were  opened,  and  they  knew 
Him  ;  and  He  vanished  out  of  their  sight. 

32.  And  they  said  one  to  another,  Did  not  our 
heart  burn  within  us,  while  He  talked  with  us  by 
the  way,  and  while  He  opened  to  us  the  Scriptures  ? 

33.  And  they  rose  up  the  same  hour,  and  returned 
to  Jerusalem,  and  found  the  eleven  gathered  together, 
and  them  that  were  with  them, 

34.  Saying,  The  Lord  is  risen  indeed,  and  hath 
appeared  to  Simon, 

35.  And  they  told  what  things  were  done  in  the 
way,  and  how  He  was  known  of  them  in  breaking 
of  bread. 


TiiEOPHYL,  Because  tlie  above-mentioned  disciples  were 
troubled  with  too  much  doubt,  the  Lord  reproves  thera,  say- 
iug,  0  fools,  (for  they  almost  used  the  same  words  as  those 
who  stood  by  the  cross,  He  saved  others,  Himself  He  cannot 
save.)  And  He  proceeds,  and  slow  of  heart  to  believe  all 
that  the  propliets  have  spoken.  For  it  is  possible  to  beheve 
some  of  these  things  and  not  all ;  as  if  a  man  should  believe 
what  the  Prophets  say  of  the  cross  of  Christ,  as  in  the 
Psahiis,  They  pierced  My  hands  and  My  feet ;  but  should  Ps.  22,  I6. 
not  beUeve  what  they  say  of  the  resurrection,  as,  Thou  shalt  Ps.  \G,  lo. 
not  suffer  Tliy  Hohj  One  to  see  corruption.  But  it  becomes 
us  in  all  things  to  give  faith  to  the  Prophets,  as  well  in 
the  glorious  things  which  they  predicted  of  Christ,  as  the 
inglorious,  siuce  through  the  suffering  of  evil  things  is  the 


778  (iOSPEL    ACCOKDING    TO  CHAP.  XXIV. 

entrance  into  glory.  Hence  it  foUows,  Ought  not  Christ  to 
have  snffered  these  thiugs,  and  so  to  enter  into  Ilis  glory  ? 
that  is,  as  rcspccts  Ilis  humanity. 
Isid.  lih.  IsiD.  Pel.  But  altliough  it  behoved  Christ  to  suffer,  yet 
'^'  '  they  who  crucified  Ilim  are  guilty  of  inflicting  the  punish- 
nicnt.  For  thcy  wcre  not  concerned  to  accompHsh  what  God 
purposed.  Therefore  their  execution  of  it  was  impious,  but 
God's  purpose  most  wise,  who  converted  their  iniquity  into 
a  blessing  upon  mankind,  using  as  it  were  the  viper's  flesh  for 
the  working  of  a  health-giving  antidote.  Chrys.  And  there- 
fore  our  Lord  gocs  on  to  shew  that  all  these  things  did  not 
happen  in  a  common  way,  but  from  the  predestined  purpose 
of  God.  Hence  it  follows,  And  heginning  at  Moses  and  all 
the  Prophets,  Ile  expounded  to  theni  in  all  the  Scriptures 
the  things  concerning  Himself.  As  if  He  said,  Since  ye  are 
slow  I  will  render  you  quick,  by  explaining  to  you  the 
mysteries  of  the  Scriptures.  For  the  sacrifice  of  Abraham, 
when  releasing  Isaac  he  sacrificed  the  ram,  prefigured  Christ's 
sacrifice.  But  in  the  other  writings  of  the  Prophets  also 
there  are  scattered  about  mysteries  of  Christ's  cross  and  the 
resurrcction.  Bede.  But  if  Moses  and  the  Prophets  spoke 
of  Christ,  and  prophesied  that  through  His  Passion  He 
would  cnter  into  glory,  how  does  that  man  boast  that  he  is 
a  Christian,  who  ueither  searches  how  these  Scriptures  relate 
to  Christ,  nor  desires  to  attain  by  suflFering  to  that  glory 
which  he  hopes  to  have  with  Ciirist. 

Greek  Ex.     But  since  tlie  Evangelist  said  before,  Their 

eyes  ivere  holden  that  they  should  not  hiow  Ilim,  until  the 

words  of  the  Lord  should  move  their  minds  to  faith,  He  fitly 

afi^ords  in  addition  to  their  hearing  a  favourable  object  to 

their  sight.     As  it  follows,  And  they  dreiv  nigh  to  the  fortress 

whither  they  were  going,  and  He  feigned  as  if  He  ivas  going 

Aug.  de    further.     Aug.  JSTow  tliis  relates  not  to  falsehood.     For  not 

Qu.  Ev.     gvery  thing  we  feign  is  a  falsehood,  but  only  when  we  feign 

c.  5L         that  which  means  nothing.    But  when  our  fcigning  has  rcfcr- 

ence  to  a  certain  meaning  it  is  not  a  falsehood,  but  a  kind 

of  figure   of  the   truth.     Otherwise    all    the  things  figura- 

tively  spoken  by  wise  and  holy  men,  or  even  by  our  Lord 

Himself,  must  be  accounted  falsehoods.     Eor  to  the  experi- 

enced  undcrstanding  truth  consists  not  in  certain  words,  but 


VER.  25 — 35.  ST.  LUKE,  779 

as  words  so  also  deeds  are  feigned  witliout   falsehood   to 
signify  a  particular  thing. 

Greg.  Because  then  He  was  still  a  stranger  to  faith  in  Gre^. 
their  hearts,  Ile  feigned  as  if  Ue  woulcl  go  further.  By  r^"^^  ^^' 
the  word  "  fingere  "  we  mean  to  put  together  or  form,  and 
hence  formers  or  preparers  of  mud  we  call  "  figuli."  He 
who  was  the  Truth  itself  did  nothing  then  by  deceit,  but 
exhibited  Himself  in  the  body  such  as  He  came  before  them 
in  their  miuds.  But  because  they  coukl  not  be  strangers 
to  charity,  with  whom  charity  was  walking,  they  invite  Him 
as  if  a  stranger  to  partake  of  their  hospitahty.  Hence  it 
follows,  And  they  compelled  Him.  From  which  example 
it  is  gathered  that  strangers  are  not  only  to  be  invited  to 
hospitality,  but  even  to  be  taken  by  force.  Gloss.  They  not 
only  compel  Him  by  their  actions,  but  induce  Him  by  their 
words ;  for  it  follows,  saying,  Abide  with  us,for  it  is  toiaards 
evening,  and  the  day  is  far  gone,  (that  is,  towards  its  close.) 

Greg.  Now  behold  Christ  since  He  is  received  through  Greg. 
His  members,  so  He  seeks  His  receivers  through  Himself ;  "'•^"P' 
for  it  follows,  And  He  ivent  in  ivith  them.     They  lay  out  a 
table,  they  bring  food.    And  God  whom  they  had  not  known 
in  the  expounding  of  Scriptures,  they  knew  in  the  breaking 
of  bread ;  for  it  follows,  And  it  carne  to  pass,  as  He  sat  at 
meat  with  them,  Ile  took  bread,  and  blessed  it,  and  hrake,  and 
gave  it  to  them.     And  their  eyes  ivere  opened,  and  they  knew 
Him.     Chrys.  This  was  said  not  of  their  bodily  eyes,  but  of 
their  mental  sight.     Aug.  For  they  walked  not  with  their  Aug. 
eyes  shut,  but  there  was  sometliing  withiu  them  which  did  j/y  ']°i,' 
not  permit  them  to  know  that  which  they  saw,  which  a  mist,  '>'  c.  25- 
darkness,  or  some  kind  of  moisture,  frequently  occasions.  Not 
that  the  Lord  was  not  able  to  transform  His  flesh  that  it 
should  be  really  a  diff^ereut  form  from  that  which  they  were 
accustomed  to  behold ;  since  in  truth  also  before  His  passion, 
He  was  transfigured  in  the  mount,  so  that  His  face  was 
bright  as  the  sun.     But  it  was  not  so  now.     For  we  do  not 
unfitly  take  this  obstacle  in  the  sight  to  have  been  caused  by 
Satan,  that  Jesus  might  not  be  known.     But  still  it  was  so 
permitted  by  Clirist  up  to  the  sacrament  of  the  bread,  that  by 
partaking  of  the  uuity  of  His  body,  the  obstacle  of  the  enemy 
might  be  understood  to  be  removed,  so  that  Christ  might  bo 


780  GOSPEL   ACCOIIDING   TO  CIIAP.  XXIV. 

known.     Tiieopiiyl.  But    II e    also   implies    anotlier   thing, 
that  the   eyes   of  those   who  receive  the   sacrcd  bread  are 
opened  that  thcy  sliould  know  Christ.     For  the  Lord's  flesh 
has  in  it  a  great  and  ineffaljlc  power. 
A"P-  AuG.  Or  bccause  the  Lord  feigned  as  if  He  would  go  far- 

Ut  SUp.  •  ,1  T  •       1  !• 

ther,  when  lle  was  accompanying  the  disciples,  expounding 
to  them  the  sacred  Scriptures,  who  knew  not  whether  it  was 
He,  what  does  He  mean  to  imply  but  that  tlirough  the  duty 
of  hospitality  men  may  arrive  at  a  knowledge  of  Ilim ;  that 
when  He  has  departed  frora  mankind  far  above  the  heavens, 
He  is  still  with  those  who  perform  tliis  duty  to  His  servants. 
He  therefore  holds  to  Christ,  that  He  should  uot  go  far  from 
liira,  whoever  being  taught  in  the  word  coraraunicates  in  all 

Gal.  6,  6.  good  things  to  him  who  teaches.  For  they  were  taught 
in  the  word  when  He  expounded  to  them  the  Scriptures. 
Aud  because  they  followed  hospitality,  Him  whora  they 
knew  not  in  the  expounding  of  the  Scriptures,  they  know  in 

Rom.  2,     the  breakinw  of  bread.     For  not  the  hearers  of  the  law  are 

13  • 

just  before  God,  but  the  doers  of  the  law  shall  be  justified. 

Greg.  Greg.  Whoever  then  wishes  to  understand  what  he  has 

heard,  let  hira  hasten  to  fulfil  in  work  what  he  can  now 
understand.  Behold  the  Lord  was  not  known  when  He  was 
speaking,  and  He  vouchsafed  to  be  known  when  He  is 
eating.  It  follows,  And  He  vanished  out  of  tJieir  sight. 
Theophyl.  For  He  had  not  such  a  body  as  that  He  was 
able  to  abide  longer  with  them,  that  thereby  likewise  He 
might  increase  their  affections.  And  they  said  one  to  another, 
Did  not  our  hearts  burn  within  us  tvhile  Ile  talked  with 
us  by  the  way,  and  ivhile  Ile  opened  to  us  the  Scriptures? 
Origen.  By  which  is  iraplied,  that  the  words  uttered  by  the 
Saviour  inflaraed  the  liearts  of  the  hearers  to  the  love  of  God. 

Greg.  Greg.  By  thc  word  which  is  heard  the  spirit  is  kindled, 
the  chill  of  dulness  departs,  the  mind  becomes  awakened 
with  heavenly  desire.  It  rejoices  to  hear  heavenly  precepts, 
and  every  coraraand  in  which  it  is  instructed,  is  as  it  were 
adding  a  faggot  to  the  fire.  Theophyl.  Their  hearts  then 
were  turned  either  by  the  fire  of  our  Lord's  words,  to  which 
they  listened  as  the  truth,  or  because  as  Ile  expounded  the 
Scriptures,  their  hearts  were  greatly  struck  within  thera,  that 
He  who  was  speaking  was  the  Lord.     Therefore  were  they 


Hom.  10. 
in  Ev 


VER.  36—40.  ST.  LUKB.  781 

so  rejoiced,  tliat  without  delay  they  returned  to  Jcrusalem. 
And  hence  wliat  follows,  And  they  rose  up  the  same  hour, 
and  returned  to  Jerusalem.  Tliey  rose  up  indeed  the  same 
hour,  but  they  arrived  after  mauy  hours,  as  they  had  to 
travel  sixty  stades. 

AuG.  It  had  been  ah^eady  reported  that  Jesus  had  risen,  Aug.  de 
by  the  ^vomen^  and  by  Simou  Peter,  to  whora  He  had  j '|"i' ^.  ^'g, 
appeared.  For  these  two  disciples  found  them  talking  of 
these  things  when  they  came  to  Jerusalem;  as  it  follows, 
And  they  found  the  eleven  gathered  together,  and  them  that 
were  ivith  them,  suying,  The  Lord  is  risen  indeed,  and  hath 
appeared  to  Simon.  Bede.  It  seems  that  our  Lord  appeared 
to  Peter  first  of  all  those  whom  the  four  Evangelists  and 
the  Apostle  mention.  Chrys.  For  He  did  not  shew  Him- 
self  to  all  at  the  same  time,  in  order  that  He  might  sow  the 
seeds  of  faith.  For  he  who  had  first  seen  and  was  sure, 
told  it  to  the  rest.  Afterwards  the  word  going  forth  pre- 
pared  the  mind  of  the  hearer  for  the  sight,  and  therefore  He 
appeared  fii'st  to  hira  who  was  of  all  the  most  worthy  and 
faithful.  For  He  had  need  of  the  most  faithful  soul  to  first 
receive  this  sight,  that  it  might  be  least  disturbed  by  the 
unexpected  appearance.  And  tberefore  He  is  first  seen  by 
Peter,  that  he  who  first  confessed  Christ  should  first  deserve 
to  see  His  resurrection,  and  also  because  he  had  denied  Him 
He  wished  to  see  him  first,  to  console  him,  lest  he  should 
despair.  But  after  Peter,  He  appeared  to  the  rest,  at  one 
tirae  fewer  in  number,  at  another  more,  wliich  the  two 
disciples  attest;  for  it  follows,  And  they  told  what  things 
were  done  by  the  ivay,  and  how  He  was  \nown  of  them  in 
breaking  of  bread.  Aug.  But  with  respect  to  what  Marlv  Au?. 
says,  that  they  told  the  rest,  and  they  did  uot  believe  them,  "  ^^^' 
whereas  Luke  says,  that  they  had  already  begun  to  say,  The 
Lord  is  risen  indeed,  what  must  we  understand,  except  that 
there  were  some  even  then  who  refused  to  believe  this  ? 

36.  And  as  they  thus  spake,  Jesus  Himself  stood 
in  tbe  midst  of  them,  and  saith  unto  them,  Peace  be 
unto  you. 

37.  But  they  were  terrified  and  afirighted,  and  sup- 
posed  they  had  seen  a  spirit. 


782  GOSPEL  ACCORDING    TO  CllAP.  XXTV. 

38.  And  TTe  said  unto  theni,  Why  are  ye  troublcd? 
and  why  do  thoughts  arisc  in  your  hearts  ? 

39.  Behold  My  hands  and  My  feet,  that  it  is  I 
Mysclf:  handle  Me,  and  see ;  for  a  spirit  hath  not 
flesh  and  bones,  as  ye  see  Me  have. 

40.  And  when  ITe  had  thus  spoken,  ITe  shewed 
theni  His  hands  and  feet. 

Chrys.  The  report  of  Chrisfs  resurrection  bcing  pub- 
Hshed  every  where  by  the  Apostles,  and  while  the  anxiety 
of  the  disciples  was  easily  awakened  to  see  Christ,  He  that 
was  so  much  dcsired  comes,  and  is  revealed  to  them  that 
were  seeking  and  expecting  Him.  Nor  in  a  doubtful  man- 
uer,  but  with  the  clearest  evidence,  He  presents  Himself,  as 
it  is  said,  And  as  they  thus  spake,  Jesus  Himself  stood  in 
the  rnidst  of  them. 
Atisf.  de  AuG.  This  manifestation  of  our  Lord  after  His  resurrec- 
1.  iilc.  25.  tion,  John  also  relates.  But  when  John  says  that  the  Apo- 
stle  Thomas  was  not  with  the  rest,  while  according  to  Luke, 
the  two  disciples  on  their  return  to  Jerusalem  found  the 
cleven  gathered  togethcr,  we  must  understand  undoubtedly 
that  Thomas  departed  from  them,  before  our  Lord  appeared 
to  them  as  they  spoke  these  things.  For  Luke  gives  occasion 
iu  his  narrative,  that  it  may  be  understood  that  Thomas  first 
went  out  from  them  when  the  rest  were  saying  these  things, 
and  that  our  Lord  entered  afterwards.  Unless  some  one 
should  say  that  the  eleven  were  not  those  who  were  then 
called  Apostles,  but  that  these  were  eleven  disciples  out  of 
the  large  number  of  disciples.  But  since  Luke  has  added, 
And  those  that  were  with  them,  he  has  surely  made  it  suffi- 
ciently  evident  that  those  called  the  eleven  were  the  same  as 
those  who  were  cailed  Apostles,  with  whom  the  rest  were. 

But  let  us  see  what  mystery  it  was  for  the  sake  of  which, 
according  to  Matthew  and  Mark,  our  Lord  when  He  rose 
agaiii  gave  the  foUowing  command,  I  luiJl  go  before  you  into 
Galilee,  there  shall  ye  see  Me.  Which  although  it  was  ac- 
complished,  yet  it  was  not  till  after  many  other  things  had 
happened,  whereas  it  was  so  commanded,  that  it  might 
be  expected  that  it  would  have  taken  place  aloue,  or  at 


VER.  36—40.  ST.  LUKE.  783 

least  before  other  things.  Ambrose.  Therefore  I  think  it 
most  natural  that  our  Lord  indeed  instructed  His  disciples, 
that  they  should  see  Him  in  Galilee,  but  that  He  first  pre- 
sents  Himself  as  tliey  remained  still  in  the  assembly  through 
fear.  Greek  Ex.  Nor  was  it  a  violation  of  His  promise,  but 
rather  a  mercifully  hastened  fulfilment  on  account  of  the 
covvardice  of  the  disciples.  Ambrose.  But  afterwards  when 
their  hearts  were  strengthened,  the  eleven  set  out  for  Galilee. 
Or  there  is  no  difficulty  in  supposing  that  they  should  be 
reported  to  have  been  fewer  in  the  assembly,  and  a  larger 
number  on  the  mountain.  Euseb.  For  the  two  Evangelists, 
that  is,  Luke  and  John,  write  that  He  appeared  to  the  eleven 
alone  in  Jerusalem,  but  those  two  disciples  told  not  only  the 
eleven,  but  all  the  disciples  and  brethren,  that  both  the  angel 
and  the  Saviour  had  commanded  them  to  hasten  to  Gahlee ; 
of  whora  also  Paul  made  mention,  saying,  Afterwards  He  ap-  i  Cor. 
peared  to  more  thanfive  hundred  brethren  at  once.  But  the  "^'^' 
truer  explanation  is,  that  at  first  indeed  while  they  remained 
in  secret  at  Jerusalem,  He  appeared  once  or  twice  for  their 
comfort,  but  that  in  Galilee  not  in  the  assembly,  or  once  or 
twice,  but  with  great  power,  He  made  a  manifestation  ofActsi.s. 
Himself,  shewing  Himself  living  to  them  after  His  Passion 
with  many  signs,  as  Luke  testifies  in  the  Acts.  Aug.  But  hu^. 
that  which  was  said  by  the  Angel,  that  is  the  Lord,  must  be  "'  ®"P' 
taken  prophetically,  for  by  the  word  Galilee  according  to  its 
meaning  of  transmigration,  it  is  to  be  understood  that  they 
were  about  to  pass  over  from  the  people  of  Israel  to  the 
Gentiles,  to  whom  the  Apostles  preaching  would  not  entrust 
the  Gospel,  unless  the  Lord  Himself  should  prepare  His  way 
in  the  hearts  of  men.  And  this  is  what  is  meant  by,  He 
shall  go  before  you  into  Galilee,  there  shall  ye  see  Him.  But 
according  to  the  interpretatiou  of  Galilee,  by  which  it  means 
"  manifestation,"  we  must  understand  that  He  will  be  re- 
vealed  no  more  in  the  forra  of  a  servant,  but  in  that  form 
in  which  He  is  equal  to  the  Father,  which  He  has  promised 
to  His  elect.  That  manifestation  will  be  as  it  were  the  true 
Galilee,  when  we  shall  see  Him  as  He  is.  This  will  also  be 
that  far  more  blessed  transmigration  from  the  world  to  eter- 
nity,  from  whence  though  coming  to  us  He  did  not  depart, 
and  to  which  going  before  us  He  has  not  deserted  us. 


781!  GOSPEL    ACCORDING   TO  CHAP.  XXTV. 

TirKonnL.  The  Lord  tlien  standing  in  tlie  midst  of  tlie 
disciples,  first  with  Ilis  accustonied  salutation  of  "peace/' 
aHays  thcir  rcstlcssncss,  shewing  that  Ile  is  the  same  Mastcr 
who  delighted  in  the  word  wlierewith  Ile  also  fortified  them, 
wlien  He  sent  thcm  to  preach,  Ilencc  it  follows,  And  He 
Greg.  said  to  them,  Peace  he  unto  you  ;  I  am  He,fearnot.  Greg. 
Naz.  Let  us  then  reverence  the  gift  of  peace,  which  Christ 
wlien  He  dcpartcd  hence  lcft  to  us.  Peace  both  in  name 
aud  reality  is  sweet,  which  also  we  have  heard  to  be  of  God, 
riiil.  4, 7.  as  it  is  said,  The  peace  of  God ;  and  that  God  is  of  it,  as 
Eph.2,11. //e  is  our  peace.  Peace  is  a  blessing  commended  by  all, 
but  observed  by  few.  What  then  is  the  cause?  Pcrhaps 
the  desire  of  dominion  or  riches,  or  the  envy  or  hatred  of 
our  neighbour,  or  some  one  of  those  vices  into  which  we 
see  men  fall  who  know  not  God.  For  peace  is  peculiarly 
of  God,  who  binds  all  things  together  in  one,  to  whom 
nothing  so  mucb  belongs  as  the  unity  of  nature,  and  a  peace- 
ful  condition.  It  is  borrowed  indeed  bv  angels  and  divine 
powers,  which  are  peacefully  disposed  towards  God  and  one 
another.  It  is  diffused  through  the  whole  creation,  whose 
glory  is  tranquillity,  But  in  us  it  abides  in  our  souls  indeed 
by  the  following  and  imparting  of  the  virtues,  in  our  bodies 
by  the  harmony  of  our  members  and  organs,  of  whicli  the 
one  is  called  beauty,  the  other  health, 

Bede.  The  disciples  had  known  Christ  to  be  really  man, 
having  been  so  long  a  time  with  Him ;  but  after  that  He  was 
dead,  they  do  not  believe  that  the  real  flesh  could  rise  again 
from  the  grave  on  tlie  third  day.  They  think  then  that  they 
see  tlie  spirit  whicli  He  gave  up  at  His  Passion.  Thercfore 
it  follows,  But  they  loere  terrified  and  affrighted,  and  sup- 
posed  tkat  they  had  seen  a  spirit.  This  mistake  of  the  Apo- 
stles  was  the  heresy  of  the  Manichfeans.  Ambrose.  But 
persuaded  by  the  example  of  their  virtues,  we  can  not  be- 
lieve  that  Peter  and  John  could  have  doubted.  Why  then 
does  Luke  relate  them  to  have  been  afiVightcd  ?  First  of  all 
because  the  declaration  of  tlie  greater  part  includes  the 
opinion  of  the  few.  Secondly,  because  although  Peter  be- 
lieved  in  the  resurrection,  yet  he  might  be  amazed  when  tlie 
doors  being  closed  Jesus  suddenly  presents  Himself  with 
His  body,     Theophyl.    Because  by  the  word  of  peace  the 


VEE.  36—40.  ST.  LUKE.  785 

agitation  in  the  minds  of  the  Apostles  was  not  allayed,  He 
shews  by  another  token  that  He  is  the  Son  of  God,  in  that 
He  knew  the  secrets  of  their  hearts ;  for  it  follows,  And  He 
said  to  them,  Wliy  are  ye  troubled,  and  why  do  thoughts  arise 
in  your  hearts  ?  Bede.  What  thoughts  indeed  but  such  as 
were  false  and  dangerous.  For  Christ  had  lost  the  fruit 
of  His  Passion,  had  He  not  been  the  Truth  of  the  resur- 
rection ;  just  as  if  a  good  husbandman  should  say,  What  I 
have  plauted  there,  I  shall  find,  that  is,  the  faith  which  de- 
scends  into  the  heart,  because  it  is  from  above.  But  those 
thoughts  did  not  descend  from  above,  but  ascended  frora 
below  into  the  heart  like  worthless  plants.  Cyrtl.  Here 
then  was  a  most  evident  sign  that  He  whom  they  now  see 
was  none  other  but  the  same  whom  they  had  seen  dead  on 
the  cross,  and  lain  in  the  sepulchre,  who  knew  every  thing 
that  was  in  man. 

Ambrose.  Let  us  then  consider  how  it  happens  that  the 
Apostles  according  to  John  believed  and  rcjoiced,  according 
to  Luke  are  reproved  as  unbelieving.  John  indeed  seems 
to  me,  as  being  an  Apostle,  to  have  treated  of  greater  and 
higher  things;  Luke  of  those  which  relate  and  are  close  akin 
to  human.  The  one  follows  an  historic  course,  the  other  is 
content  with  an  abridgment,  because  it  could  not  be  doubted 
of  him,  who  gives  his  testimony  concerning  those  things  at 
which  he  was  himself  present.  And  therefore  we  deem  both 
true.  For  although  at  first  Luke  says  that  they  did  not 
believe,  yet  he  explains  that  they  afterwards  did  believe. 
Cyril.  Now  our  Lord  testifying  that  death  was  overcome, 
and  human  nature  had  now  in  Christ  put  on  incorruption, 
first  shews  them  His  hands  and  His  feet,  and  the  print  of 
the  nails;  as  it  follows,  Behold  My  hands  and  My  feet,  that 
it  is  I  Myself.  Theophyl.  But  He  adds  also  another  proof, 
namely,  the  handling  of  His  hands  and  feet,  when  He  says, 
Handle  Me  and  see,for  a  spirit  hath  not  fiesh  and  bones  as  ye 
see  Me  have.  As  if  to  say,  Ye  think  Me  a  spirit,  that  is  to 
say,  a  ghost,  as  many  of  the  dead  are  wont  to  be  seen  about 
their  graves.  But  know  ye  that  a  spirit  hath  neither  flesh 
nor  bones,  but  I  have  flesh  and  bones. 

Ambrose.   Our  Lord   said   this  in   order  to  aff^ord  us  an 
image  of  our  resurrection.     For  that  which  is  handled  is  the 

VOL.  III.  3  E 


786  QOSPEL    ACCOKUINO    TO  CHAP.   XXIV. 


body.  But  in  our  bodies  we  shall  rise  again.  But  the  former 
is  more  subtle,  the  latter  raore  carnal,  as  being  still  mixed 
up  with  the  quahties  of  earthly  corruption.  Not  then  by 
His  incorporeal  nature,  but  by  the  quality  of  His  bodily 
G''''P-        resurrection,  Christ  passed  through  the  shut  doors.     Greg. 

Mor.  14.  .  ' 

c.  55.  For  in  that  glory  of  the  resurrection  our  body  will  not  be 
incapable  of  handhng,  and  raore  subtle  than  the  winds  and 
the  air,  (as  Eutychius  said,)  but  while  it  is  subtle  indeed 
througli  the  eflfect  of  spiritual  power,  it  will  be  also  capable 
of  handling  through  the  power  of  nature.  It  foUows,  And 
when  He  had  thus  spoken,  He  shewed  them  His  hands  and 
His  feet,  on  which  indeed  were  clearly  marked  the  prints  of 
the  nails.  But  according  to  John,  He  also  shewed  thera  His 
side  which  had  been  pierced  with  the  spear,  that  by  mani- 
festing  the  scar  of  His  wounds  He  might  heal  the  wound  of 
their  doubtfulness.  But  from  this  place  the  Gentiles  are 
fond  of  raising  up  a  calumny,  as  if  He  was  not  able  to  cure 
the  wound  inflicted  on  Him.  To  whora  we  must  answer, 
that  it  is  not  probable  that  He  who  is  proved  to  have  done 
the  greater  should  be  unable  to  do  the  less.  But  for  the 
sake  of  His  sure  purpose,  He  who  destroyed  death  would  not 
blot  out  the  signs  of  death.  First  indeed,  that  He  raight 
thereby  build  up  His  disciples  in  the  faith  of  His  resurrec- 
tion.  Secondly,  that  suppHcating  the  Father  for  us,  He 
might  always  shew  forth  what  kind  of  death  He  endured  for 
many.  Thirdly,  that  He  might  poiut  out  to  those  redeemed 
by  His  death,  by  setting  before  them  the  signs  of  that  death, 
how  mercifuUy  they  have  been  succoured.  Lastly,  that  He 
might  declare  in  the  judgment  how  justly  the  wicked  are 
coudemned. 

41.  And  while  they  yet  believed  not  for  joy,  and 
wondered,  He  said  unto  them,  Have  ye  here  any 
meat? 

42.  And  they  gave  Him  a  piece  of  a  broiled  fish, 
and  of  an  honeycomb. 

43.  And  He  took  it,  and  did  eat  before  them. 

44.  And  He  said  unto  them,  These  are  the  words 
which  I  spake  unto  you,  while  I  was  yet  with  you, 


VER.  41 44.  ST.  LUKE.  787 

that  all  things  must  be  fulfilled,  which  were  written 
in  the  Law  of  Moses,  and  in  the  Prophets,  and  in  the 
Psahns,  concerning  Me. 

Cyril.  The  Lord  had  shewn  His  disciples  His  hands  and 
His  feet,  that  He  might  certify  to  thera  that  the  same  body 
which  had  sufFered  rose  agaiii.  But  to  confirm  them  still 
more,  He  asked  for  soraething  to  eat.  Greg.  Nyss.  By  the  Greg. 
comraand  of  the  law  indeed  the  Passover  was  eaten  with  ^e^Res. 
bitter  herbs,  because  the  bitterness  of  bondage  still  re- 
mained,  but  after  the  resurrection  the  food  is  sweetened 
with  a  honeycomb;  as  it  follows,  And  they  gave  Him  a  piece 
of  a  broiled  fish,  and  a  honeycomb.  Bede.  To  convey  there- 
fore  the  truth  of  His  resurrection,  He  condescends  not  only 
to  be  touched  by  His  disciples,  but  to  eat  with  them,  that 
they  might  not  suspect  that  His  appearance  was  not  actual, 
but  only  imaginary.  Hence  it  foUows,  And  when  He  had 
eaten  before  them,  He  took  the  rernnant,  and  gave  to  them. 
He  ate  indeed  by  His  power,  not  frora  necessity.  The  thirsty 
earth  absorbs  water  in  one  way,  the  burning  sun  in  another 
way,  the  one  from  want,  the  other  frora  power.  Greek  Ex. 
But  some  one  will  say,  If  we  allow  that  our  Lord  ate  after 
His  resuiTection,  let  us  also  grant  that  all  men  will  after  the 
resurrection  take  the  nourishment  of  food.  But  these  things 
which  for  a  certain  purpose  are  done  by  our  Saviour,  are  not 
the  rule  and  measure  of  nature,  since  in  other  things  He  lias 
purposed  differently.  For  He  will  raise  our  bodies,  not  de- 
fective  but  perfect  and  incorrupt,  who  yet  left  on  His  own 
body  the  prints  which  the  nails  had  made,  and  the  wound  in 
His  side,  in  order  to  shew  that  the  nature  of  His  body  re- 
mained  the  same  after  the  resurrection,  and  that  He  was  not 
changed  into  another  substance.  Bede.  He  ate  therefore 
after  the  resurrection,  not  as  needing  food,  nor  as  signifying 
that  the  resurrection  which  we  are  expecting  will  need  food ; 
but  that  He  might  thereby  build  up  the  nature  of  a  rising 
body.  But  mystically,  the  broiled  fish  of  which  Christ  ate 
signifies  the  sufferings  of  Christ.  For  He  having  conde- 
scended  to  He  in  the  waters  of  the  human  race,  was  willing 
to  be  taken  by  the  hook  of  our  death,  and  was  as  it  were 


788  GOSPEL   ACCORDING    TO  CHAP.  XXIV. 

burnt  up  by  anguish  at  the  time  of  Ilis  Passion.  But  the 
honeycomb  was  present  to  us  at  the  resurrection.  By  the 
honcycomb  He  wished  to  represent  to  us  the  two  natures  of 
His  pcrson.  For  the  honcycomb  is  of  wax,  but  the  honey 
in  the  wax  is  the  Divine  nature  in  the  human.  Theophyl. 
The  things  eaten  seem  also  to  contain  another  mystery.  For 
in  that  He  ate  part  of  a  broiled  fish,  He  signifies  that  having 
burnt  by  the  fire  of  His  own  divinity  our  nature  swimming 
in  the  sea  of  this  hfe,  and  dried  up  the  moisture  which  it 
had  contracted  from  the  waves,  He  made  it  divine  food;  and 
that  which  was  before  abominable  He  prepared  to  be  a  sweet 
ofFering  to  God,  which  the  honeycomb  signifies.  Or  by 
the  broiled  fish  He  signifies  the  active  life,  drying  up  the 
moisture  with  the  coals  of  labour,  but  by  the  honeycomb, 
the  contemplative  life  on  account  of  the  sweetness  of  the 
oracles  of  God. 

Bede.  But  after  that  He  was  seen,  touched,  and  had  eaten, 
lest  He  should  seera  to  have  mocked  the  human  senses  in 
any  one  respect,  He  had  recourse  to  the  Scriptures.  And 
He  said  unto  them,  These  are  the  wo7'ds  which  I  spake  unto 
you,  when  I  was  yet  with  you,  that  is,  when  I  was  yet  in  the 
mortal  flesh,  in  which  ye  also  are.  He  indeed  was  then 
raised  again  in  the  same  flesh,  but  was  not  in  the  same  mor- 
tality  with  them.  And  He  adds,  That  all  things  rnust  be  ful- 
filled  ivhich  were  written  in  the  Law  of  Moses,  and  in  the 
Ang.  de  Prophets,  and  in  the  Psalms,  concerning  Me.  Aug.  Let  those 
Ub"i  c  n  then  who  dream  that  Christ  could  have  done  such  things  by 
magical  arts,  and  by  the  same  art  have  consecrated  His 
rame  to  the  nations  to  be  converted  to  Him,  consider  whe- 
ther  He  could  by  magical  arts  fiU  the  Prophets  with  the 
Divine  Spirit  before  He  was  born.  For  neither  supposing 
that  He  caused  Himself  to  be  worshipped  when  dead,  was 
He  a  raagician  before  He  was  born,  to  whom  one  nation 
was  assigned  to  prophesy  His  coming. 

45.  Then  opened  He  their  understanding,  that  they 
might  understand  the  Scriptures, 

46.  And  said  unto  them,  Thus  it  is  written,  and 
thus  it  behoved  Christ  to  sutfer,  and  to  rise  from  the 
dead  the  third  day  : 


VER.  45 — 49.  ST.  LUKE.  789 

47.  And  that  repentance  and  remission  of  sins 
should  be  preached  in  His  name  among  all  nations, 
beginning  at  Jerusalem. 

48.  And  ye  are  witnesses  of  these  things. 

49.  And,  behold,  I  send  the  promise  of  My  Father 
upon  you  :  but  tarry  ye  in  the  city  of  Jerusalem,  until 
ye  be  endued  with  power  from  on  high. 

Bede.  After  having  presented  Himself  to  be  seen  with  the 

eye,  and  handled  with  hands,  and  having  brought  to  their 

minds  the    Scriptures    of  the   law,   He    next  opened   their 

understanding  that  they  should  understand  what  was  read. 

Theophyl.  Otherwise,   how  would   their   agitated   and  per- 

plexed  minds  have  learnt  the  mystery  of  Christ.     But  He 

taught  them  by  His  words;  for  it  follows,  And  said  unto 

them,  Thus  it  is  witten,  and  thus  if  behoved  Christ  to  sitffer, 

that  is,  by  the  wood  of  the  Cross.     Bede.  But  Christ  would 

have  lost  the  fruit  of  His  Passion  had  He  not  been  the  Truth 

of  the  resurrection,  therefore  it  is  said,  And  to  rise  from  the 

dead.     lie  then  after  having  commended  to  them  the  truth 

of  the   body,  commends  the  unity  of  the  Church,  adding, 

And  that  repentance  and  remission  of  sins  should  he  preached 

in  His  name  among  all  nations.     Euseb.  For  it  was  said, 

Ask  of  Me,  and  I  will  give  thee  the  heathen  for  thine  inherit-  Ps.  2,  8. 

ance.     But  it  was  necessary  that  those  who  were  converted 

from  the  Gentiles  should  be  purged  from  a  certain  staiu  and 

defilement  through  His  virtue,  being  as  it  were  corrupted  by 

the  evil  of  the   worship  of  devils,  and   as   lately  converted 

from  an  abominable  and  unchaste  hfe.     Aud  therefore  He 

says  thatit  behoves  that  first  repentance  should  be  preached, 

but  next,  remission  of  sins,  to  all  nations.     For  to  those  who 

first  shewed  repentance  for  their  sins,  by  His  saving  grace 

He  granted  pardon  of  their  transgression,  for  whom  also  He 

endured  death. 

Theophyl.  But  herein  that  He  says,  Eepentance  and  re^ 
mission  of  sins,  He  also  makes  mention  of  baptism,  in  which 
by  the  putting  off  of  our  past  sins  there  follows  pardon  of 
iniquity.  But  how  must  we  understand  baptism  to  be  per- 
forraed  in   the   name  of  Christ   aloue,  whereas  in   another 


790  GOSPEL    ACCORDINO   TO  CHAP.  XXIV. 

place  Ile  coniraands  it  to  be  in  the  name  of  the  Father,  and 
the  Son,  and  tlie  Iloly  Ghost.  First  indeed  we  say  that  it 
is  not  meant  that  baptism  is  administered  in  Chrisfs  name 
alone,  but  that  a  person  is  baptized  with  the  baptism  of 
Christ,  that  is,  spiritually,  not  Judaically,  nor  with  the  bap- 
tism  wherewith  John  baptized  unto  repentance  only,  but 
unto  the  participation  of  the  blessed  Spirit ;  as  Christ  also 
when  baptized  in  Jordan  manifested  the  Holy  Spirit  in  the 
form  of  a  dove.  Moreover  you  must  understand  baptism  in 
Chrisfs  narae  to  be  in  His  death.  For  as  He  after  death 
rose  again  on  the  third  day,  so  we  also  are  three  times  dipped 
in  the  water,  and  fitly  brought  out  again,  receiving  thereby 
an  earnest  of  the  immortahty  of  the  Spirit,  This  name  of 
Christ  also  contains  in  itself  both  the  Father  as  the  Anointer, 
and  the  Spirit  as  the  Anointing,  and  the  Son  as  the  Anointed, 
that  is,  in  His  human  nature.  But  it  was  fitting  that  the 
race  of  man  should  no  longer  be  divided  into  Jews  and  Gen- 
tiles,  and  therefore  that  He  raight  unite  all  in  one,  He  com- 
manded  that  their  preaching  should  begin  at  Jerusalem,  but 
Rom.  3, 2.  be  finished  with  the  Gentiles.  Hence  it  follows,  Beginning 
Rom.  9, 4.  a^  Jerusalem.  Bede.  Not  only  because  to  them  were  en- 
trusted  the  oracles  of  God,  and  theirs  is  the  adoption  and 
the  glory,  but  also  that  the  Gentiles  entangled  in  various 
errors  might  by  this  sign  of  Divine  mercy  be  chiefly  invited 
to  come  to  hope,  seeing  that  to  them  even  who  crucified  the 
Son  of  God  pardon  is  granted. 
Chrys.  Chrys.  Furthcr,  lest  any  should  say  that  abandoning  their 

in°Act''  Jicquaintances  they  went  to  shew  themselves,  (or  as  it  were 
to  vaunt  themselves  with  a  kind  of  pomp,)  to  strangers,  there- 
fore  first  among  the  very  murderers  themselves  are  the  signs 
of  the  resurrection  displayed,  in  that  very  city  wherein  the 
frantic  outrage  burst  forth.  For  where  the  crucifiers  them- 
selves  are  seen  to  believe,  there  the  resurrection  is  most  of 
all  demonstrated. 

EusEB.  But  if  those  things  which  Christ  foretold  are  al- 
ready  receiving  their  accompHshraent,  and  His  word  is  per- 
ceived  by  a  seeing  faith  to  be  living  and  eff^ectual  throughout 
the  whole  world;  it  is  tirae  for  men  not  to  be  unbeheving 
towards  Him  who  uttered  that  word.  For  it  is  uecessary 
that   He   should   live  a  divine  life,  whose   hving  works  are 


VER.  45 — 49.  ST.  LUKE.  791 

shewn  to  be  agreeable  to  His  words ;  and  these  indeed  have 
been  fulfilled  by  the  ministry  of  the  Apostles.  Hence  He 
adds,  But  ye  are  witnesses  of  these  things,  ^c.  that  is,  of  My 
death  and  resurrection.  Theophyl.  Afterwards,  lest  they 
should  be  troubled  at  the  thought,  How  sliall  we  private 
individuals  give  our  testiraony  to  the  Jews  and  Gentiles  who 
have  killed  Thee?  He  subjoins,  And,  behold,  I  send  the 
promise  of  My  Father  upon  you,  ^c.  which  indeed  He  had 
promised  by  the  mouth  of  the  prophet  Joel,  /  will  pour  My  Joel  2, 18. 
Spirit  upon  all  fiesh, 

Chrys.  But  as  a  general  does  not  permit  his  soldiers  who  Chrys. 
are  about  to  meet  a  large  number,  to  go  out  until  they  are  -^T  .'■ 
armed,  so  also  the  Lord  does  not  permit  His  disciples  to  go 
forth  to  the  confiict  before  the  descent  of  the  Spirit.     And 
hence  He  adds,  But  tarry  ye  in  the  city  of  Jerusalem,  until 
ye  be  endued  with  poiver  from  on  high.     Theophyl.  That  is, 
not  with  human  but  heavenly  power.     He  said  not,  until  ye 
receive,  but  be  endued  with,  shewing  the  entire  protection 
of  the  spiritual  armour.     Bede.  But  concerning  the  power, 
that  is,  the  Holy  Spirit,  the  Angel  also  says  to  Mary,  Ayid  Luke 
the  power  of  the  Highest  shall  overshadow  thee.     And  the  ^'  ^^' 
Lord  Himself  says  elsewhere,  For  I  knoiv  that  virtue  is  gone  Luke 
outofMe.  S''*^- 

Chrys.  But  why  did  not  the  Spirit  come  while  Christ  was  chrys. 
present,  or  immediately  on  His  departure  ?  Because  it  was  "^  ^"^' 
fitting  that  they  should  becorae  desirous  of  grace,  and  theu 
at  length  receive  it.  For  we  are  then  most  awakened  towards 
God,  when  difRculties  press  upon  us.  It  was  necessary  iu 
the  mean  time  that  our  nature  should  appear  in  Heaven, 
and  the  covenants  be  corapleted,  and  that  then  the  Spirit 
should  come,  and  pure  joys  be  experienced.  Mark  also  what 
a  necessity  He  imposed  upon  them  of  being  at  Jerusalem,  in 
that  He  promised  that  the  Spirit  should  there  be  given  them. 
For  lest  they  should  again  flee  away  after  His  resurrection, 
by  this  expectation,  as  it  were  a  chain,  He  kept  them  all 
there  together.  But  He  says,  until  ye  be  endued  from  on 
high.  He  did  not  express  the  tirae  when,  in  order  that  they 
may  be  constantly  watchfuL  But  why  then  marvel  that  He 
does  not  reveal  to  us  our  last  day,  when  He  would  not  eveu 
make  known  this  day  which  was  close  at  hand. 


792  GOSPEL   ACCORDING   TO  CHAP.  XXIV. 

Greg.  Greg.  Thcy  tlien  are  to  be  warned,  whom  age  or  imper- 

8.  c.  25.  fection  hinders  from  thc  office  of  preaching,  and  yet  rash- 
ness  iinpels,  lest  while  they  liastily  arrogate  to  themselves 
so  responsible  an  office,  they  should  cut  themselves  ofF  from 
the  way  of  future  amendment.  For  the  Truth  Itself  which 
could  suddenly  strengthen  those  whom  it  wished,  in  order 
to  give  an  example  to  those  that  follow,  that  imperfect  men 
should  not  presume  to  preach,  after  having  fully  instructed 
the  disciples  concerning  the  virtue  of  preaching,  commanded 
them  to  abide  in  the  city,  until  they  were  endued  with  power 
from  on  high.  For  we  abide  in  a  city,  when  we  keep  our- 
selves  close  within  the  gates  of  our  minds,  lest  by  speaking 
we  wander  beyond  them ;  that  when  we  are  perfectly  en- 
dued  with  divine  power,  we  may  then  as  it  were  go  out 
beyond  ourselves  to  instruct  others. 

Ambrose.  But  let  us  consider  how  according  to  John  they 
received  the  Holy  Spirit,  while  here  they  are  ordered  to  stay 
in  the  city  until  they  should  be  endued  witb  power  from  on 
high.  Either  He  breathed  the  Holy  Spirit  into  the  eleven, 
as  being  more  perfect,  and  promised  to  give  it  to  the  rest 
afterwards ;  or  to  the  same  persons  He  breathed  in  the  one 
place,  He  promised  in  the  other.  Nor  does  there  seem  to 
be  any  contradiction,  since  there  are  diversities  of  graces. 
Therefore  one  operation  He  breathed  into  them  there,  an- 
other  He  promised  here.  For  there  the  grace  of  remitting 
sins  was  given,  which  seems  to  be  more  confined,  and  there- 
fore  is  breathed  into  them  by  Christ,  that  you  may  believe 
the  Holy  Spirit  to  be  of  Christ,  to  be  from  God.  For  God 
alone  forgiveth  sins.  But  Luke  describes  the  pouring  forth 
of  the  grace  of  speaking  with  tongues.  Chrys.  Or  He  said, 
Receive  ye  the  Holy  Spmt,  that  He  might  make  them  fit  to 
receive  it,  or  indicated  as  present  that  which  was  to  come. 
Aug.  de  AuG.  Or  the  Lord  after  His  resurrection  gave  the  Holy 
c/26.  Spirit  twice,  once  on  eaith,  because  of  the  love  of  our 
neighbour,  and  again  from  heaven,  because  of  the  love 
of  God. 


50.  And  He  led  them  out  as  far  as  to  Bethany, 
and  He  lifted  up  His  hands,  and  blessed  them. 


VEB.  50 53.  ST.  LUKE.  793 

51.  And  it  came  to  pass,  while  He  blessed  them, 
He  was  parted  from  them,  and  carried  up  into 
heaven. 

52.  And  they  worshipped  Him,  and  returned  to 
Jerusalem  with  great  joy  : 

53.  And  were  continually  in  the  temple,  praising 
and  blessing  God,     Amen. 

Bede.  Having  omitted  all  those  things  which  may  have 
taken  place  during  forty-three  days  hetween  our  Lord  and 
His  disciples,  St.  Luke  silently  joins  to  the  first  day  of  the 
resurrection,  the  last  day  when  He  ascended  iato  heaven, 
saying,  And  He  led  them  out  as  far  as  to  Bethany.  First, 
indeed,  because  of  the  name  of  the  place,  which  signifies 
"the  house  of  obedience.^'  For  He  who  desceuded  because 
of  the  disobedience  of  the  wicked,  ascended  because  of  the 
obedience  of  the  converted.  Next,  because  of  the  situation 
of  the  same  village,  which  is  said  to  be  placed  on  the  side 
of  the  mount  of  Olives ;  because  He  has  placed  the  founda- 
tions,  as  it  were,  of  the  house  of  the  obedient  Church,  of 
faith,  hope,  aud  love,  in  the  side  of  that  highest  mountain, 
namely,  Christ.  But  He  blessed  them  to  whom  He  had 
dehvered  the  precepts  of  His  teaching;  hence  it  follows, 
And  He  lifted  up  Uis  hands,  and  blessed  them.  Thegphyl. 
Perhaps  pouring  into  them  a  power  of  preservation,  until 
the  comiug  of  the  Spirit;  and  perhaps  iustructing  them, 
that  as  often  as  we  go  away,  we  should  commend  to  God 
by  our  blessing  those  who  are  placed  under  us.  Origen. 
But  that  He  blessed  them  with  uplifted  hands,  signifies 
that  it  becomes  him  who  blesses  any  one  to  be  furuished 
with  various  works  and  labours  in  behalf  of  others.  For 
in  this  way  are  the  hands  raised  up  on  high. 

Chrys.  But  observe,  that  the  Lord  submits  to  our  sight 
the  promised  rewards.  He  had  promised  the  resurrection 
of  the  body;  He  rose  from  the  dead,  and  conferred  with 
His  disciples  for  forty  days.  It  is  also  promised  that  we 
shall  be  caught  up  in  the  clouds  through  the  air ;  this 
also  He  made  manifest  by  His  works.  For  it  follows,  And 
it  came  to  jjass,  while  He  blessed  them,  He  was  parted,  ^e. 

VOL.  III.  3  P 


794  GOSPEL    ACCORDING    TO  CHAP.  XXIV. 

Theophyl.  And  Elias  indced  was  seen,  as  it  were,  to  be 
taken  up  into  heaven,  but  the  Saviour,  the  forerunner  of 
all,  Himself  asceuded  into  heaven  to  appear  in  the  Divine 
sight  in  His  saered  body ;  and  alrcady  is  oar  nature  ho- 
noured  in  Christ  by  a  certain  Augelic  power. 

Chrys.  But  you  will  say,  How  does  this  concern  me? 
Because  thou  also  shalt  be  taken  up  in  like  raanner  into 
the  clouds.  For  thy  body  is  of  like  nature  to  His  body, 
therefore  shall  thy  body  be  so  light,  that  it  can  pass 
through  the  air.  For  as  is  the  head,  so  also  is  the  body ; 
as  the  beginning,  so  also  the  end.  See  then  how  thou 
art  honoured  by  this  beginning.  Man  was  the  lowest 
part  of  the  rational  creation,  but  the  feet  have  been  made 
the  head,  being  lifted  up  aloft  into  the  royal  throne  in 
their  head. 

Bede.   When  the  Lord  ascended  into  heaven,  the  disci- 

ples  adoring  Him  where  His  feet  lately  stood,  immediately 

return  to  Jerusalem,  where  they  were  commanded  to  wait 

for  the  promise  of  the   Father ;    for  it    foUows,  And  they 

tuorshipped  Him,  and  returned,  ^'C.     Great  indeed  was  their 

joy,  for  they  rejoice  that  their  God  and  Lord  after  the  tri- 

umph  of  His  resurrection  had  also  passed  into  the  heavens. 

Greek  Ex.  And  they  were  watching,  praying,  and  fasting, 

because  indeed  they  were  not  living  in  their  own  horaes, 

but  were  abiding  in  the  temple,  expecting  the  grace  from 

on  high;    among  other  things  also  learning  from  the  very 

place  piety  and  honesty.     Hence  it  is  said,  And  ivere  con- 

tinually  in  the  tetnple.     Theophyl.  The  Spirit  had  not  yet 

come,  and  yet  their  conversation  is  spiritual.     Before  they 

were  shut  up ;    now  they  stand  in  the   midst   of  the  chief 

priests;    distracted  by  no  worldly  object,  but  despising  all 

thiugs,  they  praise  God  continually;  as  it  follows,  Praising 

Ezelv.        and  blessing   God.      Bede.    And  observe  that    among    the 

Rev.  4  7.  four  beasts  in  heaven,  Luke  is   said  to  be  represented  by 

Exod.        ^i^g  calf,  for  by  the  sacrifice  of  a  calf,  they  were  ordered  to 

be  initiated  who  were  cliosen  to  the  priesthood ;  and  Luke 

has    undertaken   to  explain    more   fully  than   the    rest   the 

priesthood  of  Christ;  and  his  Gospel,  which  he  commenced 

with  the  ministry  of  the  temple  in  the  priesthood  of  Zacha- 

rias,  he  has  finished  with  the  devotion  in  the  temple.     And 


VER.  50 — 53.  ST.  LUKE.  795 

he  has  placed  the  Apostles  there,  about  to  be  the  ministers 
of  a  new  priesthood,  not  in  the  blood  of  sacrifices,  but  in  the 
praises  of  God  and  in  blessing,  that  in  the  place  of  prayer 
and  amidst  the  praises  of  their  devotion,  they  might  vvait 
with  prepared  hearts  for  the  promise  of  the  Spirit,  Theo- 
PHYL.  Whom  imitating,  raay  we  ever  dwell  in  a  holy  hfe, 
praising  and  blessing  God;  to  Whom  be  glory  and  blessing 
and  power,  for  ever  aud  ever.     Amen. 


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ARCmTECTURE  AND  ARCH^OLOGT.  11 


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12  ASCHITECTURE  AND  AltCHMOLOQY. 


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14 


OXFORB  POCKET  CLASSICS. 


A  SERIES  OF  GREEK  AND  LATIN  CLASSICS 
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THE  LIVES  OF  THE  MOST    EMINENT  ENGLISH  POETS, 

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MUBL  JoHNsoN.     3  vols.,  24mo.,  cloth,  2s,  6d.  each. 

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on  their  Works.     By  Samuel  Johnson,     24mo,,  cloth,  Is.  6d. 

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CHOICE   EXTRACTS    FROM  MODEEN   FEENCH  ALTHOES, 

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16 


mSTORICAL    TALES,  Sfc. 


HISTOHICA^IL.  TA^LES. 

Illustrating  tlie  ChiefEvents  in  Ecdesiastical  History,  British  and  Foreign. 

29  Numbers  at  One  Shilling  each,  limp  cloth  ;  or  arranged  in 
Six  Volumes,  cloth  lettered,  3s.  6d.  each. 


ENGLAND.    VOL.  I. 
1.  THE  CAYE  IN  THE  HILLS ;  or, 

Cif  cilius  Viri;ithiis. 

6.  WILD  SCENES  AMONGST  THE 

CKLTS. 

7.  THE    EIVALS:    A    Tale    of    the 

.\nglo-Saxon  Chureh. 

10.  THE  BLACK  DANES. 

14.  THE   ALLELUIA  BATTLE ;   or, 

Pelagianism  in  Britain. 

ENGLAND.    VOL.  II. 

16.  ALICE  OE  FOBBING;  or,  The 
Times  of  Jack  Straw  and  Wat  Tvlcr. 

18.  AUBEEY  DE  L'OENE ;  or,'  The 
Times  of  St.  Anselm. 

21.  THE  FOKSAKEN  ;  or,  The  Tunes 

of  St.  Dunstan. 

21.  WALTER  THE  AEMOUEEE;  or, 

The  Interdict. 

27.  AGNES  MAllTIN  ;  or,  The  FaU  of 

Cardinal  Wolsey. 

AMEKICA  AND  OTJR  COLONIES. 

3.  THE  CHIEF'S  DAUGHTEE ;  or, 
the  Settlers  in  Virginia. 

8.  THE     CONVEET     OF    MASSA- 

CHUSETTS. 
20.  WOLFINGHAM ;  or,  The  Convict- 

Settler  of  Jervis  Bay. 
25.  THE  CATECHUMENS  OF  THE 

COROMANDEL  COAST. 

28.  EOSE    AND    MINNIE ;    or,    The 

Loyalist :  A  Tale  of  Canada  in  1837. 


22. 
23. 

29. 

6. 
11. 
13. 
17. 

26. 

4. 

9. 
12. 
15. 
19. 


FRANCE  AND  SPAIN. 
THE     EXILES     OF     THE    CE- 
BKNNA ;    a  Jouvnal   writieu  during 
thc  Dccian  l'cr-ec\ition. 

THE  DOYE  OF  TABENNA ;  and 

THE  RESCUK. 
LAEACHE  ;  A  Tale  of  the  Portu- 

guese  Church  in  the  Sixteenth   Cen- 

turv. 
DOEES  DE  GUALDIM:    A  Tale 

of  the  Portuguese  Revolution  of  1610. 

EASTEKN  AND  NOKTHEKN 

EUROPE. 
THE    LAZAE-HOUSE    OF    LE- 

FvOS  ;  a  Tale  of  the  Eastern  Church. 
THE  CONVEESION  OF  ST.  VLA- 

DIMIR;  or,  The  Martvrs  of  Kief. 
THE   CEOSS   IN   SWEDEN ;  or, 

The  Davs  of  King  Ingi  the  Good. 
THE    NOETHEEN    LIGHT :     a 

Tale  of  Icel  ind  and  Grccnland. 
THE  DAUGHTEES  OF  POLA ;  a 

Tale  of  the  Great  Tenth  Persecution. 

ASIA  AND  AFKICA. 
THE  LILY  OF  TIFLIS  ;  a  Sketch 

from  Georgian  Chnrcb  Ilistory. 
THE  ;QUAY    OP     THE    DIOS- 

CURI :  a  Tale  of  Xioene  Times. 
THE    SEA-TIGERS;    A   Tale   of 

MedioBval  Nestorianism. 
THE  BEIDE  OF  EAMCUTTAH ; 

a  Tale  of  the  Jesuit  Missions. 
LUCIA'S    MAEEIAGE;    or,    The 

Lions  of  Wady-Araba. 


ADDITIONAL  VOLUMES  TO   THE   SERIES. 

ENGLAND  :  MediaEval  Period.  Containing  The  Orphan  of  Evesham,  or  The 
Jews  and  the  Mendicant  Orders. — Mark's  Wedding,  or  Lollardy. — The  White 
Eose  of  Lynden,  or  The  Monks  and  the  Bible. — The  Prior's  Ward,  or  The 
Broken  Unitv  of  the  Church.    By  Rev.  H.  C.  Adams.     Feap.  8vo.,  cloth,  3s.  6d. 

THE  ANDEEDS-WEALD,  oe  THE  HOUSE  OF  MICHELHAM  :  A  Tale  of 
the  Normau  Conquest.     By  Rev.  A.D.  Crake,  B.A.     Fcap.  8vo.,  cl.,  3s.  6d. 


CHEAPEH  ISSUE  OF  TALES  FOR  YOMd  MEN  AND  WOMEN. 

In  Six  Half-crotvn  Yols.,  in  handsome  and  attractive  cloth  iindings, 
Suitable  for  Schooi   Prizes  and  Presents. 

Vol.  I.  contains  F.  E.  Paget's  Mother  and  Son,  Wanted  a  Wife,  and  Hobson's 
Choice. 

Vol.  II.  F.  E.  Paget's  Windycote  Hall,  Squitch,  Tenants  at  Tinkers'  End. 

Y'ol.  III,  W.  E.  Heygate's  Two  Cottages,  The  Sisters,  and  Old  Jarvis's  Will, 

Vol.  IV.  W.   E.   Heygate's  James   Bright  the  Shopman,  The  Politician,  Ir- 
revocable, 

Vol.  V.  R.  King's  The  Strike,  and  Jonas  Clint;  N.  Brown's  Two  to  One,  and 
False  Honour. 

Vol.  VI.  J.  M.  Neale's  Railway  Accident ;  E.  MoNRo's  The  Recruit,_Susan, 

Tvants'  Influence,  Mary  Thomas,  o 


Serv , ^    

EUon,  or  Vanity  and  Jealousy. 


or  Dissent  at  Evenly  ;  H.  Hayman's  CaroUne 


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