The parables of the lost sheep and of the prodigal son.
By occasion of the Pharisees murmuring at him for receiuing penitent sinners, he sheweth what ioy shalbe in heauen for the conuersion of one sinner, 11 and for the yonger sonne, which is the Gentils: 25 the elder (to wit the Iewes) in the meane time disdaining thereat, and refusing to come into his Church.
1Now the publicans and sinners drew near unto him to hear him.E andavano accostandosi a lui de' pubblicani, e de' peccatori per udirlo.AND there approched Publicans and sinners vnto him for to heare him.Erant autem appropinquantes ei publicani, et peccatores ut audirent illum. 2And the Pharisees and the scribes murmured, saying: This man receiveth sinners and eateth with them.E i Farisei, e gli Scribi ne mormoravano, dicendo: Costui si addomestica co' peccatori, e mangia con essi.And the Pharisees and the Scribes murmured saying, That this man receiueth sinners, and eareth vvith them.Et murmurabant pharisæi, et scribæ, dicentes: Quia hic peccatores recipit, et manducat cum illis. 3And he spoke to them this parable, saying:Ed egli propose loro questa parabola, e disse:And he spake to them this parable, saying,Et ait ad illos parabolam istam dicens: 4What man of you that hath an hundred sheep, and if he shall lose one of them, doth he not leave the ninety-nine in the desert and go after that which was lost, until he find it?Chi è tra voi, che avendo cento pecore, e avendone perduta una, non lasci nel deserto le altre novantanove, e non vada a cercar di quella, che si è smarrita, sino a tanto che la ritrovi?Vvhat man of you hauing an hundred sheepe: and if he hath lost one of them, doth he not leaue the ninetie nine in the desert, and goeth after that vvhich vvas lost vntil he finde it?Quis ex vobis homo, qui habet centum oves, et si perdiderit unam ex illis, nonne dimittit nonaginta novem in deserto, et vadit ad illam quæ perierat, donec inveniat eam ? 5And when he hath found it, lay it upon his shoulders, rejoicing?E trovatala, se la pone sulle spalle allegramente:And vvhen he hath found it, laieth it vpon his shoulders reioycing?Et cum invenerit eam, imponit in humeros suos gaudens: 6And coming home, call together his friends and neighbours, saying to them: Rejoice with me, because I have found my sheep that was lost?E tornato a casa chiama gli amici, e i vicini, dicendo loro: Rallegratevi meco, perché ho trovato la mia pecorella, che si era smarrita?and comming home calleth together his frendes and neighbours, saying to them, Reioyce vvith me, because I haue found my sheepe that vvas lost?et veniens domum convocat amicos et vicinos, dicens illis: Congratulamini mihi, quia inveni ovem meam, quæ perierat. 7I say to you that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance.Vi dico, che nello stesso modo si farà più festa in cielo per un peccatore, che fa penitenza, che per novantanove giusti, che non hanno bisogno di penitenza.I say to you, that euen so there shal be ioy in heauen vpon one sinner that doth penance, then vpon ninetie nine iust that neede not penance.Dico vobis quod ita gaudium erit in cælo super uno peccatore pœnitentiam agente, quam super nonaginta novem justis, qui non indigent pœnitentia.
8Or what woman having ten groats, if she lose one groat, doth not light a candle and sweep the house and seek diligently until she find it?Ovvero qual è quella donna, la quale avendo dieci dramme, perdutane una, non accenda la lucerna, e non iscopi la casa, e non cerchi diligentemente, sino che l'abbia trovata?Or vvhat vvoman hauing ten grotes: if she leese one grote, doth she not light a candle, and svveepe the house, and seeke diligently, vntil she finde?Aut quæ mulier habens drachmas decem, si perdiderit drachmam unam, nonne accendit lucernam, et everrit domum, et quærit diligenter, donec inveniat ? 9And when she hath found it, call together her friends and neighbours, saying: Rejoice with me, because I have found the groat which I had lost.E trovatala, chiama le amiche, e le vicine, dicendo: Rallegratevi meco, perché ho ritrovato la dramma perduta.And vvhen she hath found, calleth together her frendes and neighbours, saying, Reioyce vvith me, because I haue found the grote vvhich I had lost?Et cum invenerit convocat amicas et vicinas, dicens: Congratulamini mihi, quia inveni drachmam quam perdideram. 10So I say to you, there shall be joy before the angels of God upon one sinner doing penance.Così, vi dico, faranno festa gli Angeli di Dio per, un peccatore, che faccia penitenza.So, I say to you, there shal be ioy before the Angels of God vpon one sinner that doth penance.Ita, dico vobis, gaudium erit coram angelis Dei super uno peccatore pœnitentiam agente. 11And he said: A certain man had two sons.E soggiunse: Un uomo aveva due figliuoli,And he said, A certaine man had tvvo sonnes:Ait autem: Homo quidam habuit duos filios: 12And the younger of them said to his father: Father, give me the portion of substance that falleth to me. And he divided unto them his substance.E il minore di essi disse a suo padre: Padre, dammi la parte de' beni, che mi tocca. Ed egli fece tra loro le parti delle facoltà.and the yonger of them said to his father, Father, giue me the portion of substance that belongeth to me. And he deuided vnto them the substance.et dixit adolescentior ex illis patri: Pater, da mihi portionem substantiæ, quæ me contingit. Et divisit illis substantiam. 13And not many days after, the younger son, gathering all together, went abroad into a far country: and there wasted his substance, living riotously.E di lì a pochi giorni, messo il tutto insieme, il figliuolo minore se ne andò in lontano paese, e ivi dissipò tutto il suo in bagordi.And not many daies after the yonger sonne gathering al his things together vvent from home into a farre countrie: and there he vvasted his substance, liuing riotously.Et non post multos dies, congregatis omnibus, adolescentior filius peregre profectus est in regionem longinquam, et ibi dissipavit substantiam suam vivendo luxuriose.
14And after he had spent all, there came a mighty famine in that country: and he began to be in want.E dato che ebbe fondo a ogni cosa, fu gran carestia in quel paese, ed egli principiò a mancare del necessario.And after he had spent al, there fel a sore famine in that countrie, and he began to be in neede.Et postquam omnia consummasset, facta est fames valida in regione illa, et ipse cœpit egere. 15And he went and cleaved to one of the citizens of that country. And he sent him into his farm to feed swine.E andò, e si insinuò presso di uno de' cittadini di quel paese; il quale le mandò alla sua villa a fare il guardiano de' porci.And he vvent, and cleaued to one of the citizens of that countrie. And he sent him into his farme to feede svvine.Et abiit, et adhæsit uni civium regionis illius: et misit illum in villam suam ut pasceret porcos. 16And he would fain have filled his belly with the husks the swine did eat: and no man gave unto him.E bramava di empire il ventre delle ghiande, che mangiavano i porci: e nissuno gliene dava.And he vvould faine haue filled his bellie of the huskes that the svvine did eate: and no bodie gaue vnto him.Et cupiebat implere ventrem suum de siliquis, quas porci manducabant: et nemo illi dabat. 17And returning to himself, he said: How many hired servants in my father’s house abound with bread, and I here perish with hunger!Ma rientrato in se stesso, disse: Quanti mercenarj in casa di mio padre hanno del pane in abbondanza; e io qui mi muojo di fame!And returning to him self he said, Hovv many of my fathers hirelings haue aboundance of bread: and I here perish for famine?In se autem reversus, dixit: Quanti mercenarii in domo patris mei abundant panibus, ego autem hic fame pereo ! 18I will arise and will go to my father and say to him: Father, I have sinned against heaven and before thee.Mi alzerò, e anderò da mio padre, e dirò a lui: Padre, ho peccato contro del cielo, e contro di te:I vvil arise, and vvil goe to my father, and say to him, Father, I haue sinned against heauen and before thee:surgam, et ibo ad patrem meum, et dicam ei: Pater, peccavi in cælum, et coram te: 19I am not worthy to be called thy son: make me as one of thy hired servants.Non sono ornai degno di esser chiamato tuo figlio: trattami come uno de' tuoi mercenarj.I am not novv vvorthie to be called thy sonne: make me as one of thy hirelings.jam non sum dignus vocari filius tuus: fac me sicut unum de mercenariis tuis. 20And rising up, he came to his father. And when he was yet a great way off, his father saw him and was moved with compassion and running to him fell upon his neck and kissed him.E alzatosi andò da suo padre. E mentre egli era tuttora lontano, suo padre lo scorse, e si mosse a pietà, egli corse incontro, e gittogli le braccia il collo, e lo baciò.And rising vp he came to his father. And vvhen he vvas yet farre of, his father savv him, and vvas moued vvith mercie, and running to him fel vpon his necke, and kissed him.Et surgens venit ad patrem suum. Cum autem adhuc longe esset, vidit illum pater ipsius, et misericordia motus est, et accurrens cecidit super collum ejus, et osculatus est eum.
21And the son said to him: Father: I have sinned against heaven and before thee I am not now worthy to be called thy son.E il figliuolo dissegli: Padre, ho peccato contro del cielo, e contro di te: non sono ornai degno di esser chiamato tuo figlio.And his sonne said to him, Father, I haue sinned against heauen & before thee, I am not novv vvorthie to be called thy sonne.Dixitque ei filius: Pater, peccavi in cælum, et coram te: jam non sum dignus vocari filius tuus. 22And the father said to his servants: Bring forth quickly the first robe and put it on him: and put a ring on his hand and shoes on his feet.E il padre disse a' suoi servi: Presto cavate fuori la veste più preziosa, e mettetegliela indosso, e ponetegli al dito l'anello, e i borzacchini a' piedi:And the father said to his seruants, Quickely bring forth the first stole, and doe it on him, and put a ring vpō his hand, and shoes vpon his feete:Dixit autem pater ad servos suos: Cito proferte stolam primam, et induite illum, et date annulum in manum ejus, et calceamenta in pedes ejus: 23And bring hither the fatted calf, and kill it: and let us eat and make merry:E menate il vitello grasso, e uccidetelo; e si mangi, e si banchetti:and bring the fatted calfe, and kil it, and let vs eate, and make merie:et adducite vitulum saginatum, et occidite, et manducemus, et epulemur: 24Because this my son was dead and is come to life again, was lost and is found. And they began to be merry.Perché questo mio figlio era morto, ed è risuscitato; si era perduto, e si è ritrovato. E cominciarono a banchettare.because this my sonne vvas dead, and is reuiued: vvas lost, and is found. And they began to make merie.quia hic filius meus mortuus erat, et revixit: perierat, et inventus est. Et cœperunt epulari. 25Now his elder son was in the field and when he came and drew nigh to the house, he heard music and dancing.Or il figliuolo maggiore era alla campagna, e nel ritorno avvicinandosi a casa sentì i concerti, e i balli:But his elder sonne vvas in the field. and vvhen he came and drevv nigh to the house, he heard musicke and dauncing:Erat autem filius ejus senior in agro: et cum veniret, et appropinquaret domui, audivit symphoniam et chorum: 26And he called one of the servants, and asked what these things meant.E chiamò uno de' servi, e gli domandò, che fosse questo.and he called one of the seruants, and asked vvhat these thinges should be.et vocavit unum de servis, et interrogavit quid hæc essent. 27And he said to him: Thy brother is come and thy father hath killed the fatted calf, because he hath received him safe.E quegli rispose: È tornato tuo fratello, e tuo padre ha ammazzato un vitello grasso, perché lo ha riavuto sano.And he said to him, Thy brother is come, and thy father hath killed the fatted calfe, because he hath receiued him safe.Isque dixit illi: Frater tuus venit, et occidit pater tuus vitulum saginatum, quia salvum illum recepit.
28And he was angry and would not go in. His father therefore coming out began to entreat him.Ed egli andò in collera, e non voleva entrare. Il padre adunque usci fuora, e cominciò a pregarlo.But he had indignation, and vvould not goe in. His father therfore going forth began to desire him.Indignatus est autem, et nolebat introire. Pater ergo illius egressus, cœpit rogare illum. 29And he answering, said to his father: Behold, for so many years do I serve thee and I have never transgressed thy commandment: and yet thou hast never given me a kid to make merry with my friends.Ma quegli rispose, e disse a suo padre: Sono già tanti anni, che io ti servo, e non ho mai trasgredito un tuo comando, e non mi hai dato giammai un capretto, che me lo godessi co' miei amici:But he ansvvering said to his father, Behold, so many yeres doe I serue thee, and I neuer transgressed thy commaundement, and thou didst neuer giue me a kidde to make merie vvith my frendes:At ille respondens, dixit patri suo: Ecce tot annis servio tibi, et numquam mandatum tuum præterivi: et numquam dedisti mihi hædum ut cum amicis meis epularer. 30But as soon as this thy son is come, who hath devoured his substance with harlots, thou hast killed for him the fatted calf.Ma dacché è venuto questo tuo figliuolo, che ha divorato il suo con donne di mala vita, hai ammazzato per lui il vitello grasso.but after that thy sonne, this that hath deuoured his substance vvith whoores, is come, thou hast killed for him the fatted calfe.Sed postquam filius tuus hic, qui devoravit substantiam suam cum meretricibus, venit, occidisti illi vitulum saginatum. 31But he said to him: Son, thou art always with me; and all I have is thine.Ma il padre gli disse: Figlio, tu se' sempre meco, e tutto quello, che ho, è tuo:But he said to him, Sonne, thou art alvvaies vvith me, and al my things are thine.At ipse dixit illi: Fili, tu semper mecum es, et omnia mea tua sunt: 32But it was fit that we should make merry and be glad: for this thy brother was dead and is come to life again; he was lost, and is found.Ma era giusto di banchettare, e di far festa, perché questo tuo fratello era morto, ed è risuscitato; si era perduto, e si è ritrovato.But it behoued vs to make merie and be glad, because this thy brother vvas dead, and is reuiued, vvas lost, and is found.epulari autem, et gaudere oportebat, quia frater tuus hic mortuus erat, et revixit; perierat, et inventus est.
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St. Ambrose
What man, etc. Christ left the ninety-nine in the desert, when he descended from the angelic choirs, in order to seek last man on the earth, that he might fill up the number of the sheepfold of heaven, from which his sins had excluded him. (St. Ambrose)
St. Cyril in St. Thomas Aquinas
Neither did his affection for the last sheep make him behave cruelly to the rest; for he left them in safety, under the protection of his omnipotent hand. (St. Cyril in St. Thomas Aquinas)
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St. Ambrose
Joy in heaven, etc. What incitement ought it not to be to us to practise virtue, when we reflect that our conversion causes joy to the troops of blessed spirits, whose protection we should always seek, and whose presence we should always revere. (St. Ambrose)
St. Gregory
There is greater joy for the conversion of a sinner, than for the perseverance of the just; but it frequently happens, that these being free from the chain of sin, remain indeed in the path of justice, but press not on eagerly to their heavenly country; whilst such as have been sinners, are stung with grief at the remembrance of their former transgressions, and calling to mind how they have forsaken their God, endeavour by present fervour to compensate for their past misconduct. But it must be remembered that there are many just, whose lives cause such joy to the heavenly court, that all the penitential exercises of sinners cannot be preferred before them. (St. Gregory, hom. xxxiv.)
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St. Chrysostom in St. Thomas Aquinas
In the preceding parable, the race of mankind is compared to a lost sheep, to teach us that we are the creatures of the most high God, who made us, and not we ourselves, of whose pasture we are the sheep. (Psalm xcix.) And in this parable mankind are compared to the drachma, which was lost, to shew us that we have been made to the royal likeness and image even of the omnipotent God; for the drachma is a piece of money, bearing the image of the king. (St. Chrysostom in St. Thomas Aquinas)
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Challoner
Before the angels. By this it is plain that the spirits in heaven have a concern for us below, and a joy at our repentance, and consequently a knowledge of it. (Challoner)
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Witham
A certain man had two sons. By the elder son is commonly expounded the Jewish people, who for a long time had been chosen to serve God; and by the younger son, the Gentiles, who for so many ages had run blindly on in their idolatry and vices. (Witham)
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It is very probable, from this verse, that the children of the family, when come to age, could demand of their parents the share of property which would fall to their lot. For these parables suppose the ordinary practices of the country, and are founded on what was customarily done. Grotius thinks this was the common law among the Phoenicians.
Calmet
The Gentiles, prefigured by the prodigal son, received from their father, (the Almighty,) free-will, reason, mind, health, natural knowledge, and the goods which are common to mankind, all which they dissipated and abused. Sinners who have besides received the gift of faith and sanctification, by baptism, and who have profaned the holiness of their state, by crimes, are more express figures of the bad conduct of this son. (Calmet)
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Husks. This expresses the extreme misery of his condition. There is no need of seeking any other mystery in this word. Horace, by a kind of hyperbole, (B. ii, Ep. 1.) represents the miser as living upon husks to be able to save more. Vivit siliquis et pane secundo.
Witham
And no man gave unto him; that is gave him bread, mentioned before; for as for the husks, he could take what he pleased. (Witham)
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How merciful is the Almighty, who, though so much offended, still does not disdain the name of father.
St. Ambrose
I have sinned. These are the first words of a sinner's confession to the author of nature. God knows all things; still does he expect to hear the voice of your confession. It is in vain to think of concealing your sins from the eyes of him whom nothing can escape; and there can be no danger of acknowledging to him what his infinite knowledge has already embraced. Confess then that Christ may intercede for you, the Church pray for you, the people pour forth their tears for you. Fear not that you cannot obtain pardon, for pardon is promised to you; grace, and a reconciliation with a most tender parent, are held out to you. (St. Ambrose)
St. Chrysostom in St. Thomas Aquinas
Before thee, etc. By this does our Redeemer shew, that the Almighty is here to be understood by the name of father: for the all-seeing eye of God only beholds all things, from whom even the secret machinations of the heart cannot be concealed. (St. Chrysostom in St. Thomas Aquinas)
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Witham
The first; that is the best robe: by it, is meant the habit of grace. (Witham)
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Witham
Was dead, and is come to life again. A sinner, in mortal sin, is deprived of the divine grace, which is the spiritual life of the soul. At his conversion it is restored to him, and he begins to live again. (Witham)
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Calmet
His elder son, etc. We have already remarked, that this son represents the Jews. He boasts of having always served his father faithfully, and of never disobeying him. This is the language of that presumptuous people, who believe themselves alone holy; and despising the Gentiles with sovereign contempt, could not bear to see the gates of salvation laid open also to them. The 28th, 29th, and 30th verses express admirably the genius of the Jewish people; particularly his refusing to enter his father's house, shews their obstinacy. (Calmet)
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Calmet
I have never transgressed, etc. With what face could the Jews, represented here by the eldest son, say they have never transgressed the commandments of their father? This made Tertullian think that this was not the expression of the Jews, but of the faithful Christians; and, therefore, he interprets the whole parable as applied to a disciple of Christ. But we should recollect, that it is not uncommon for presumption to boast of what it never has done. The whole history of the Jews is full of numberless details of their prevarication and disobedience. (Calmet)
St. Ambrose
A kid, etc. The Jews demanded a kid, but the Christians a lamb; therefore was Barabbas set at liberty for them, whilst for us the lamb was immolated. (St. Ambrose)
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Before the angels.... By this it is plain that the spirits in heaven have a concern for us below, and a joy at our repentance and consequently a knowledge of it.
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In the liturgy The Gospel vpō the 3 Sunday after Pentecost.
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This man, is our Sauiour Christ: whose care & trauaile in serching & reducing sinners to repentāce, al spiritual men specially should folow.
Concordance Mat. 18, 12.
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7. Then vpon ninety nine iust.) Ioy in heauen for euery penitent. Neither God, nor the Saincts in heauen, nor men in earth do for al that esteeme more of penitent sinners, then they do of them that continevv iust and godly: though by the soden motion and present affection of ioy that man taketh and expresseth in such alteration and nevv fallen good, it be here signified that the conuersion of euery sinner is exceding acceptable to God, and giueth his Saincts nevv cause of ioy and thankes giuing to God in an other kinde then for the continuance of the iust.
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This vvoman is the catholike Church, vvho also cōtinually seeketh her lost children.
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10. Before the Angels.) The Angels and other celestial spirits in heauen, do reioyce at euery sinners conuersion: The Angels and Saincts knovv our hartes. they know then and haue care of vs, yea our hartes and inward repentance be open to them: how then can they not heare our prayers? And betwixt Angels and the blessed soules of Saincts there is no difference in this case, Mt. 22, 14. the one being as highly exalted as the other and as neere God, in whom and by whom onely they see and know our affaires, as the other.
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In the liturgy The Gospel vpō Saturday in the 2 weeke of Lent.
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The prodigal sonne, is a pa• ble, both of the Gentils conuersion, & also of euery dissolute sinner penitētly returning to God.
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Gods wonderful and tender mercie toward penitent sinners.
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23. The fatted calfe.) This feasting and festiuitie (saith S. Augustine li. 2, qu. Euang. c. 33. to. 4.) are novv celebrated throughout the vvhole vvorld the Church being dilated and spred: The B. Sacramēt and Sacrifice of the Altar. for, that calfe in the body, and bloud of our Lord is both offered to the Father, and also feedeth the vvhole house. And as the calfe signifieth the B. Sacrament of the body and bloud of Christ, so the first stole may signifie our innocencie restored in baptisme, and the rest, other graces and giftes giuen vs in the other Sacraments.
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Tatian † AD 180 The Diatessaron 26
… So your Father which is in heaven willeth not that one of these little ones that have strayed should perish, [8] and he seeketh for them repentance. I say unto you, Thus there shall be rejoicing in heaven over one sinner that repenteth, more than over ninety-nine righteous persons that do not need repentance.
Tertullian † AD 220 The Five Books Against Marcion 4.32
Who sought after the lost sheep and the lost piece of silver?
Tertullian † AD 220 On Modesty 9
… “There shall be no tribute-weigher of the sons of Israel.” Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a “strange” name,—a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins “sinners” to “publicans,”
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Tatian † AD 180 The Diatessaron 26
[1, 2] And there came unto him publicans and sinners to hear his word.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… because He humbles Himself for the sake of the soul that is bent down to the ground, that He may even exalt with Himself that which is bent double under a weight of sin? How comes it that you do not also charge it upon Him as a crime that He eateth with Publicans and at Publicans’ tables, and makes disciples of Publicans
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Tatian † AD 180 The Diatessaron 26
[1, 2] And there came unto him publicans and sinners to hear his word. And the scribes and the Pharisees murmured, and said, This man receiveth sinners, and [3] eateth with them.
Tertullian † AD 220 On Repentance 8
… There strays, withal, one little ewe of the shepherd’s; but the flock was not more dear than the one: that one is earnestly sought; the one is longed for instead of all; and at length she is found, and is borne back on the shoulders of the shepherd himself; for much had she toiled in straying.
Tertullian † AD 220 On Patience 12
… How great a blessing she confers on each! The one she prevents from becoming an adulterer; the other she amends. So, too, she is found in those holy examples touching patience in the Lord’s parables. The shepherd’s patience seeks and finds the straying ewe:
Tertullian † AD 220 On Modesty 7
You shall have leave to begin with the parables, where you have the lost ewe re-sought by the Lord, and carried back on His shoulders.
St Jerome † AD 420 The Letters of St. Jerome 2
… for all the energy of my mind is devoted to this one object. It rests with you to give effect to my resolve. I have the will but not the power; this last can only come in answer to your prayers. For my part, I am like a sick sheep astray from the flock. Unless the good Shepherd shall place me on his shoulders and carry me back to the fold,
St Jerome † AD 420 To Pammachius against John of Jerusalem 34
… And so they shall be in white clothing. Then shall the saying of our Lord appear perfectly realised: “All that my Father has given me, I shall not lose aught thereof, but I will raise it up again at the last day;” the whole of His humanity, forsooth, which He had taken upon Him in its entirety at His birth. Then shall the sheep which was
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Tatian † AD 180 The Diatessaron 26
[1, 2] And there came unto him publicans and sinners to hear his word. And the scribes and the Pharisees murmured, and said, This man receiveth sinners, and [3] eateth with them. And Jesus, when he beheld their murmuring, spake unto them [4] this parable:
St Irenaeus of Lyons † AD 202 Against Heresies 1.8.4
4. Moreover, that Achamoth wandered beyond the Pleroma, and received form from Christ, and was sought after by the Saviour, they declare that He indicated when He said, that He had come after that sheep which was gone astray.
St Irenaeus of Lyons † AD 202 Against Heresies 1.16.1
1. Blending in one the production of their own Æons, and the straying and recovery of the sheep [spoken of in the Gospel
St Irenaeus of Lyons † AD 202 Against Heresies 3.23.8
8. All therefore speak falsely who disallow his (Adam’s) salvation, shutting themselves out from life for ever, in that they do not believe that the sheep which had perished has been found.
St Hippolytus † AD 235 The Refutation of All Heresies 6.47
… and in this are comprised the ogdoad, and decade, and dodecade. And therefore, on account of its having the remarkable (letter), the dodecade has concomitant with it a remarkable passion. And for this reason (they maintain) that when an error had arisen respecting the twelfth number, the sheep skipped from the flock and wandered away;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… Do you turn this benefit into a reproach to God? Wilt thou deem Him little on this account, that He humbled Himself for thee; because the Good Shepherd, He who lays down His life for His sheep, came to seek for that which had strayed upon the mountains and the hills, on which thou wast then sacrificing, and found the wanderer; and having found it,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… and having found it, took it upon His shoulders, on which He also bore the wood; and having borne it, brought it back to the life above; and having brought it back, numbered it among those who have never strayed. That He lit a candle,
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… for how should one in that condition fall? But other things also shall be said, partly by means of parables, partly by plainer deeds and words. Now that sheep which had got separated from the ninety and nine,
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.5
… For it is impossible that this rich soil when it has received seed, should not produce one ear of corn: but I am insatiable, I do not wish many to be saved but all. And if but one be left in a perishing condition, I perish also, and deem that the Shepherd should be imitated who had ninety-nine sheep, and yet hastened after the one which had gone astray.
St Jerome † AD 420 The Letters of St. Jerome 122.3
… because they repented at the preaching of Jonas;” and again He says “I am not come to call the righteous but sinners to repentance.” The lost piece of silver is sought for until it is found in the mire. So also the ninety and nine sheep are left in the wilderness, while the shepherd carries home on his shoulders the one sheep which has gone astray.
St Augustine of Hippo † AD 430 The Confessions 8.3
… “joy over one sinner that repenteth, more than over ninety and nine just persons that need no repentance.” And with much joyfulness do we hear, whenever we hear, how the lost sheep is brought home again on the Shepherd’s shoulders, while the angels rejoice, and the drachma is restored to Thy treasury, the neighhours rejoicing with the woman who found it;
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.40
… “To-day is salvation come to this house, forsomuch as he also is a son of Abraham; for the Son of man is come to seek and to save that which was lost.” The same truth is declared in the parable of the lost sheep and the ninety and nine which were left until the missing one was sought and found;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.21
… Was not that piece of money lost, and the woman lighted the lamp, and searched in the whole house until she found it? And when she had found it, “Rejoice with me,” she said to her neighbors, “for I have found the piece of money which I lost.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.6
… 4 ). One thing it is to seek God, another thing to seek man. “Let them be joyous that seek Thee.” They shall not be joyous then that seek themselves, whom Thou hast first sought before they sought Thee. Not yet did that sheep seek the Shepherd, it had strayed from the flock, and He went down to it;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 100.11
… It is good for you that He who made you, make you perfect.…“We are His people, and the sheep of His pasture.” Sheep and one sheep. These sheep are one sheep: and how loving a Shepherd we have! He left the ninety and nine, and descended to seek the one, He bringeth it back on His own shoulders
15:5
Tatian † AD 180 The Diatessaron 26
… What man of you, having an hundred sheep, if one of them were lost, would not leave the ninety-nine in the wilderness, and go and seek the straying one [5] till he found it? Verily I say unto you, When he findeth it, he will rejoice over it [6] more than over the ninety-nine that went not astray;
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.31
… is it not lawful for Me to do what I will with Mine own ? The robber has a will to work righteousness, but death prevents him; I wait not exclusively for the work, but faith also I accept. I am come who feed My sheep among the lilies , I am come to feed them in the gardens. I have found a sheep that was lost
St Ambrose of Milan † AD 397 Concerning Repentance 1.1.2
2. For he who endeavours to amend the faults of human weakness ought to bear this very weakness on his own shoulders, let it weigh upon himself, not cast it off. For we read that the Shepherd in the Gospel
St Jerome † AD 420 The Letters of St. Jerome 11
… It was the Saviour’s mission to call sinners and not the righteous; for, as He said Himself, “they that be whole need not a physician.” He wills the repentance of a sinner rather than his death, and carries home the poor stray sheep on His own shoulders.
St Jerome † AD 420 The Letters of St. Jerome 16
… Christ Himself brought the robber from the cross to paradise, and, to show that repentance is never too late, He turned a murderer’s death into a martyrdom. Gladly does Christ embrace the prodigal son when he returns to Him; and, leaving the ninety and nine, the good shepherd carries home on His shoulders the one poor sheep that is left.
St Augustine of Hippo † AD 430 The Confessions 12.15
… I have loved thy beauty, and the place of the habitation of the glory of my Lord, thy builder and owner. Let my wandering sigh after thee; and I speak unto Him that made thee, that He may possess me also in thee, seeing He hath made me likewise. “I have gone astray, like a lost sheep;” yet upon the shoulders of my Sheperd,
15:6
Tatian † AD 180 The Diatessaron 26
… Verily I say unto you, When he findeth it, he will rejoice over it [6] more than over the ninety-nine that went not astray; and bear it on his shoulders, and bring it to his house, and call his friends and neighbours,
St Anatolius of Alexandria † AD 283 The Paschal Canon of Anatolius of Alexandria 10
… “My soul is exceeding sorrowful, even unto death;” and it is another thing to rejoice with the victor as he triumphs over an ancient enemy, and exults with the highest triumph over a conquered adversary, as He Himself also says: “Rejoice with Me; for I have found the sheep which I had lost.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.1
1. “I have loved, since the Lord will hear the voice of my prayer” ( ver. 1 ). Let the soul that is sojourning in absence from the Lord sing thus, let that sheep which had strayed sing thus, let that son who had “died and returned to life,” who had “been lost and was found;”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 15
… and He, rejoicing and exulting, having called His friends and domestics, says, “Rejoice with me; for my sheep which was lost is found. I say,” says He, “unto you, that there will be such joy in heaven over one sinner that repenteth.”
Anonymous A Canticle of Mar Jacob the Teacher on Edessa 1
Draw me after Thee into Thy fold: for I am a sheep gone astray in the world. After Thee do I run, and Thy converse do I seek: that in me may be completed that number of a hundred, by means of a lost one which is found.
15:7
Tatian † AD 180 The Diatessaron 26
… and bear it on his shoulders, and bring it to his house, and call his friends and neighbours, and say unto them, [7] Rejoice with me, since I have found my straying sheep. So your Father which is in heaven willeth not that one of these little ones that have strayed should perish, [8] and he seeketh for them repentance.
Tertullian † AD 220 On Repentance 8
… The matter were doubtful if He had not withal elsewhere demonstrated this profusion of His clemency. Saith He not, “He who hath fallen shall rise again, and he who hath been a verted shall be con verted?” He it is, indeed, who “would have mercy rather than sacrifices.” The heavens, and the angels who are there, are glad at a man’s repentance.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 46
… For since the Lord in His Gospel says that there is the highest “joy in heaven over one sinner that repenteth,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 51.22
… And in the Gospel He says, “I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons that need no repentance.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
10. The whole creation keeps a feast, my brethren, and everything that hath breath praises the Lord , as the Psalmist [says], on account of the destruction of the enemies, and our salvation. And justly indeed; for if there is joy in heaven over one sinner that repenteth
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… O Voice of the Father, still [other] voices; the world is noisy, in Thee let it gain itself quiet; for by Thee the sea was stilled from its storms. The devils rejoiced when they heard the voice of blasphemy: let the Watchers rejoice in us as they are wont. From amongst Thy fold there is the voice of sorrowfulness; O Thou that makest all rejoice,
St Basil the Great † AD 379 The Letters 46.6
… He will announce the day of joy and gladness to them that are His own, both angels and men, and will celebrate your salvation far and wide. For “verily I say unto you,” says He, “there is joy in heaven before God over one sinner that repenteth.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 1.1
1. Disciples of the New Testament and partakers of the mysteries of Christ, as yet by calling only, but ere long by grace also, make you a new heart and a new spirit , that there may be gladness among the inhabitants of heaven: for if over one sinner that repenteth there is joy , according to the Gospel
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 56
… For even He Himself left the ninety and nine sheep, and went after this, and the safety of so many availed not to throw into the shade the loss of one. But Luke saith, that He even brought it on his shoulders, and that “There was greater joy over one sinner that repenteth, than over ninety and nine just persons.”
St John Chrysostom † AD 407 Homilies on Ephesians 8
… it drew in its train the body of Christ, it prepared the spiritual feast, and travailed with that birth, at which Angels rejoice. And was it without reason then that I said that the prison was more glorious than Heaven? For it became a source of joy there; yes, if “there is joy in Heaven over one sinner that repenteth,” (
St John Chrysostom † AD 407 Homilies on Philippians 4
… Nothing ever subdued him, nothing mastered him. The sun, when it mounts the heavens, darts down its rays, but he, as he rose from beneath, filled not the mid space of heaven and earth with light, but as soon as he opened his mouth, filled the Angels with exceeding joy. For if “there is joy in heaven over one sinner that repenteth” (
St Jerome † AD 420 The Letters of St. Jerome 11
… Many ways seem right to men which are afterwards found to be wrong. And a treasure is often stowed in earthen vessels. Peter thrice denied his Lord, yet his bitter tears restored him to his place. “To whom much is forgiven, the same loveth much.” No word is said of the flock as a whole, yet the angels joy in heaven over the safety of one sick ewe.
St Jerome † AD 420 The Letters of St. Jerome 77.11
… On that day Rome saw all her peoples gathered together in one, and each person present flattered himself that he had some part in the glory of her penitence. No wonder indeed that men should thus exult in the salvation of one at whose conversion there was joy among the angels in heaven.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.11
… for he is not now in the way with him, i.e. in this life: and yet a remedy will not on that account be excluded, if one repents and flees for refuge with the sacrifice of a broken heart to the mercy of Him who forgives the sins of those who turn to Him, and who rejoices more over one penitent than over ninety-nine just persons.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.28
… Whence also it is said by the voice of the Judge, Her sins which are many are forgiven, for she loved much ( Luke vii. 47 ); and, Joy shall be in heaven over one sinner that repenteth more than over ninety and nine just persons which need no repentance (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.28
… Nor will you have sorrow for any guilt in the future, while you strive to cause joy in heaven for the conversion of many. Truly the same our Maker and Redeemer, speaking of the repentance of men, says, Verily I say unto you there will be joy in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance (
15:8
Tatian † AD 180 The Diatessaron 26
… and when she found it, call her friends and neighbours, and say unto them, Rejoice with me, as I [11] have found my drachma that was lost? I say unto you, Thus there shall be joy [Arabic, p. 101] before the angels of God over the one sinner that repenteth, more than over the ninety-nine righteous persons that do not need repentance.
St Irenaeus of Lyons † AD 202 Against Heresies 1.16.1
… And for this reason, because an error occurred in connection with the twelfth number, the sheep frisked off, and went astray; for they assert that a defection took place from the Duodecad. In the same way they oracularly declare, that one power having departed also from the Duodecad, has perished; and this was represented by the woman who lost the drachma,
Tertullian † AD 220 The Prescription Against Heretics 11
… If I thus desert my faith, I am found to be a denier thereof. Once for all I would say, No man seeks, except him who either never possessed, or else has lost (what he sought). The old woman (in the Gospel) had lost one of her ten pieces of silver, and therefore she sought it;
Tertullian † AD 220 On Repentance 8
… Ho! you sinner, be of good cheer! you see where it is that there is joy at your return. What meaning for us have those themes of the Lord’s parables? Is not the fact that a woman has lost a drachma, and seeks it and finds it, and invites her female friends to share her joy, an example of a restored sinner?
Tertullian † AD 220 On Modesty 7
… Finally, it is one “straying” which is ascribed to the ewe and the drachma: (and this is an evidence in my favour); for if the parables had been composed with a view to a Christian sinner, after the loss of his faith, a second loss and restoration of them would have been noted.
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 9.4
… For it is necessary to come cleansed and adorned to the feast, arrayed, as by a decorator, in the discipline and exercise of virtue. For the mind being cleansed by laborious exercises from the distracting thoughts which darken it, quickly perceives the truth; as the widow in the Gospels
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.11
11. And furthermore the Prophet Hosea also said:— Light you a lamp and seek ye the Lord . And our Lord Jesus Christ said:— What woman is there who has ten drachmos and shall lose one of them, and will not light a lamp and sweep the house and seek her drachma that she lost ?
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… and having carried it back, numbered it amongst those who had never strayed. Because He lighted a candle—His own Flesh—and swept the house, cleansing the world from sin; and sought the piece of money, the Royal Image that was covered up by passions. And He calls together His Angel friends on the finding of the coin, and makes them sharers in His joy,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… That the Light that is exceeding bright should follow the Candle—Forerunner,
St Gregory of Nyssa † AD 395 On Virginity 12
… it is in fact within each of us, ignored indeed, and unnoticed while it is stifled beneath the cares and pleasures of life, but found again whenever we can turn our power of conscious thinking towards it. If further confirmation of what we say is required, I think it will be found in what is suggested by our Lord in the searching for the Lost Drachma
St Jerome † AD 420 The Letters of St. Jerome 122.3
Moreover the Lord tells us in the gospel, “the men of Nineveh shall rise in judgment with this generation and shall condemn it: because they repented at the preaching of Jonas;” and again He says “I am not come to call the righteous but sinners to repentance.” The lost piece of silver is sought for until it is found in the mire.
St Augustine of Hippo † AD 430 The Confessions 10.18
27. For the woman who lost her drachma, and searched for it with a lamp,
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.40
… for the Son of man is come to seek and to save that which was lost.” The same truth is declared in the parable of the lost sheep and the ninety and nine which were left until the missing one was sought and found; as it is also in the parable of the lost one among the ten silver coins.
15:9
Tatian † AD 180 The Diatessaron 26
[9] And what woman having ten drachmas would lose one of them, and not light a [10] lamp, and sweep the house, and seek it with care till she found it;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.23
… I almost own myself indebted to the disaster which has inspired me with such thoughts, and made me more enamoured of my departure hence. This is the purpose of the great mystery for us. This is the purpose for us of God, Who for us was made man and became poor, to raise our flesh, and recover His image,
15:10
Tatian † AD 180 The Diatessaron 26
[9] And what woman having ten drachmas would lose one of them, and not light a [10] lamp, and sweep the house, and seek it with care till she found it; and when she found it, call her friends and neighbours, and say unto them, Rejoice with me, as I [11] have found my drachma that was lost?
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.26
… Pour ointment upon His feet that the whole house in which Christ sits may be filled with thy ointment, and all that sit with Him may rejoice in thy fragrance, that is, honour the lowest, so that the angels may rejoice in their forgiveness, as over one sinner that repenteth,
St Jerome † AD 420 The Letters of St. Jerome 122.3
… So also the ninety and nine sheep are left in the wilderness, while the shepherd carries home on his shoulders the one sheep which has gone astray. Wherefore also “there is joy in the presence of the angels over one sinner that repenteth.”
15:11
Tatian † AD 180 The Diatessaron 26
… but this thy son, when he had squandered thy [32] property with harlots, and come, thou hast slain for him a fatted ox. His father said unto him, My son, thou art at all times with me, and everything I have is [33] thine. It behoveth thee to rejoice and make merry, since this thy brother was dead, and is alive; and was lost, and is found.
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.7
… but for him who had been lost, [namely] his younger son, he ordered the fatted calf to be killed, and he gave him the best robe.
Tertullian † AD 220 The Five Books Against Marcion 4.44.4
… Isaac, and Jacob, and all the prophets in the kingdom of God, and ye yourselves thrust out,” he read (by altering, adding, and transposing), “When ye shall see all the just in the kingdom of God, and you yourselves cast out, and bound without, there shall be weeping and gnashing of teeth.” He likewise excluded all the remaining verses of this chapter . All
Tertullian † AD 220 On Repentance 8
… and at length she is found, and is borne back on the shoulders of the shepherd himself; for much had she toiled in straying. That most gentle father, likewise, I will not pass over in silence, who calls his prodigal son home, and willingly receives him repentant after his indigence, slays his best fatted calf, and graces his joy with a banquet.
Tertullian † AD 220 On Patience 12
… for Im patience would easily despise one ewe; but Patience undertakes the labour of the quest, and the patient burden-bearer carries home on his shoulders the forsaken sinner. That prodigal son also the father’s patience receives, and clothes, and feeds, and makes excuses for, in the presence of the angry brother’s im patience.
St Jerome † AD 420 The Letters of St. Jerome 2
… I have the will but not the power; this last can only come in answer to your prayers. For my part, I am like a sick sheep astray from the flock. Unless the good Shepherd shall place me on his shoulders and carry me back to the fold, my steps will totter, and in the very effort of rising I shall find my feet give way. I am the prodigal son
St Jerome † AD 420 The Letters of St. Jerome 122.3
… there is no middle term. Yet penitence can knit death to life. The prodigal son, we are told, wasted all his substance, and in the far country away from his father “would fain have filled his belly with the husks that the swine did eat.” Yet, when he comes back to his father, the fatted calf is killed, a robe and a ring are given to him.
St Augustine of Hippo † AD 430 The Confessions 1.18
… Or, indeed, did that younger son look out for horses, or chariots, or ships, or fly away with visible wings, or journey by the motion of his limbs, that he might, in a far country, prodigally waste all that Thou gavest him when he set out? A kind Father when Thou gavest, and kinder still when he returned destitute!
St Augustine of Hippo † AD 430 Against Lying 28
… Else will all things be lies which, on account of a certain similitude of things to be signified, although they never were done, are related to have been done. Of which sort is that concerning the two sons of one man, the elder who tarried with his father, and the younger who went into a far country, which is narrated so much at length.
15:12
Tatian † AD 180 The Diatessaron 26
[12, 13] And Jesus spake unto them also another parable:
St Augustine of Hippo † AD 430 The Confessions 4.16
… Yet did I not thereupon sacrifice to Thee. So, then, it served not to my use, but rather to my destruction, since I went about to get so good a portion of my substance
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 96.5
… Men used to worship images: it is not wonderful that they fed hogs. For that son who left his father, and spent his all on harlots, living as a prodigal, used to feed hogs,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.2
… Or is it perhaps an admonition at what age we ought chiefly to correct our way; according to what is elsewhere written, “My son, gather instruction from thy youth up: so shalt thou find wisdom till thy gray hairs.” There is another mode of interpreting it, by recognising in the expression the younger son in the Gospel,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.14
… But how the words, “My soul is in my hands,” can be understood, I know not. For these are the words of the righteous, not of the ungodly; of one who is returning to the Father, not departing from the Father.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 132.6
… Thou enterest into thy house, that thou mayest dwell therein; into the house of God, that thou mayest be dwelt in. For the Lord is better, and when He hath begun to dwell in thee, He will make thee happy. For if thou be not dwelt in by Him, thou wilt be miserable. That son who said, “Father, give me the portion of the goods,” etc.,
15:13
Tatian † AD 180 The Diatessaron 26
[12, 13] And Jesus spake unto them also another parable: A man had two sons: and the younger son said unto him, My father, give me my portion that belongeth to [14] me of thy goods.
St Ambrose of Milan † AD 397 Concerning Repentance 2.3
… does not contradict the plain teaching of Christ, Who set forth, as a comparison of a repentant sinner, one going to a foreign country after receiving all his substance from his father, wasted it in riotous living, and later, when feeding upon husks, longed for his father’s bread and then gained the robe, the ring, the shoes, and the slaying of the calf,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
… and the same man now prevailing for himself and now given up. For he who owed the ten thousand talents, though he had delivered himself from the danger by entreaty, yet again he prevailed not, and another on the contrary, who had before thrown himself away, afterwards had power to help himself in the greatest degree.
St Augustine of Hippo † AD 430 The Confessions 4.16
… Yet did I not thereupon sacrifice to Thee. So, then, it served not to my use, but rather to my destruction, since I went about to get so good a portion of my substance into my own power; and I kept not my strength for Thee, but went away from Thee into a far country, to waste it upon harlotries.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.5
5. “In Thy truth guide me:” avoiding error. “And teach me:” for by myself I know nothing, but falsehood. “For Thou art the God of my salvation; and for Thee have I waited all the day” ( ver. 5 ). For dismissed by Thee from Paradise, and having taken my journey into a far country,
15:14
Tatian † AD 180 The Diatessaron 26
… A man had two sons: and the younger son said unto him, My father, give me my portion that belongeth to [14] me of thy goods. And he divided between them his property. And after a few days the younger son gathered everything that belonged to him, and went into a [15] far country, and there squandered his property by living prodigally.
15:15
Tatian † AD 180 The Diatessaron 26
… And he divided between them his property. And after a few days the younger son gathered everything that belonged to him, and went into a [15] far country, and there squandered his property by living prodigally. And when he had exhausted everything he had, there occurred a great dearth in that country. [16]
15:16
Tatian † AD 180 The Diatessaron 26
… And when he had exhausted everything he had, there occurred a great dearth in that country. [16] And when he was in want, he went and joined himself to one of the people of a city [17] of that country; and that man sent him into the field to feed the swine.
St Augustine of Hippo † AD 430 The Confessions 3.6
11. Where, then, wert Thou then to me, and how far from me? Far, indeed, was I wandering away from Thee, being even shut out from the very husks of the swine, whom with husks I fed.
St Augustine of Hippo † AD 430 On Christian Doctrine 3.7
… He who knows the gospel knows what I mean.
15:17
Tatian † AD 180 The Diatessaron 26
… [16] And when he was in want, he went and joined himself to one of the people of a city [17] of that country; and that man sent him into the field to feed the swine. And he used to long to fill his belly with the carob that those swine were eating: and no man [18] gave him.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… a desire for this divine feast, and, coming to himself, shall say, ‘How many hired servants of my father have bread to spare, while I perish here with hunger!’ and shall next arise and come to his father, and confess to him, saying, ‘I have sinned against heaven and before thee, and am not worthy to be called thy son; make me as one of thy hired servants
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 46.2
… He is dissipated, exhausted, without resource or strength, he feeds swine; and wearied with this office of feeding swine, he at last remembers what he was, and says, “How many hired servants of my Father’s are eating bread, and I here perish with hunger!”
John Cassian † AD 435 The Conferences of John Cassian 11.7
… “How many hired servants of my father have abundance of bread, and I perish here with hunger. I will then return to my father and will say unto him, ‘Father I have sinned against heaven and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants.’”
15:18
Tatian † AD 180 The Diatessaron 26
… and that man sent him into the field to feed the swine. And he used to long to fill his belly with the carob that those swine were eating: and no man [18] gave him. And when he returned unto himself, he said, How many hired servants now in my father’s house have bread enough and to spare, while I here perish with [19] hunger!
St John Chrysostom † AD 407 Homilies on Philippians 11
… He gave us grace, we quenched it; and how? we consumed it upon nought that was fitting, we used it for no useful end. These things have destroyed us, and what is more dreadful than all, when we are in a foreign country, and feeding on husks, we say not, Let us return to our Father, and say, “We have sinned against Heaven, and against Thee.” (
St Augustine of Hippo † AD 430 The Confessions 3.4
… This book, in truth, changed my affections, and turned my prayers to Thyself, O Lord, and made me have other hopes and desires. Worthless suddenly became every vain hope to me; and, with an incredible warmth of heart, I yearned for an immortality of wisdom, and began now to arise
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 46.2
… For as by falling away from himself, he remained in himself; so by returning to himself, he ought not to remain in himself, lest he again go away from himself. Returning then to himself, that he might not remain in himself, what did he say? “I will arise and go to my Father.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.2
… according to what is elsewhere written, “My son, gather instruction from thy youth up: so shalt thou find wisdom till thy gray hairs.” There is another mode of interpreting it, by recognising in the expression the younger son in the Gospel, who returned to himself, and said, “I will arise and go to my father.”
15:19
Tatian † AD 180 The Diatessaron 26
… And he used to long to fill his belly with the carob that those swine were eating: and no man [18] gave him. And when he returned unto himself, he said, How many hired servants now in my father’s house have bread enough and to spare, while I here perish with [19] hunger! I will arise and go to my father’s house, and say unto him, My father,
St Jerome † AD 420 Against Jovinianus 2.10
… who forbids us to think of the morrow; who, though He is said to have hungered and thirsted, and to have gone frequently to various meals, except in celebrating the mystery whereby He represented His passion, or in proving the reality of His body is nowhere described as ministering to His appetite;
15:20
Tatian † AD 180 The Diatessaron 26
… I will arise and go to my father’s house, and say unto him, My father, I [20] have sinned in heaven and before thee, and am not worthy now to be called thy [21] son: make me as one of thy hired servants.
St Jerome † AD 420 The Letters of St. Jerome 11
… It was the Saviour’s mission to call sinners and not the righteous; for, as He said Himself, “they that be whole need not a physician.” He wills the repentance of a sinner rather than his death, and carries home the poor stray sheep on His own shoulders. So, too, when the prodigal son returns, his father receives him with joy.
St Jerome † AD 420 The Letters of St. Jerome 16
… that you, the rich shepherd, should not despise me, the ailing sheep. Christ Himself brought the robber from the cross to paradise, and, to show that repentance is never too late, He turned a murderer’s death into a martyrdom. Gladly does Christ embrace the prodigal son when he returns to Him;
St Jerome † AD 420 The Letters of St. Jerome 145
… Seek not for wealth which you will have to pay away; but rather give up that which you have already acquired that Christ may know his new recruit to be brave and resolute, and then when you are a great way off His Father will run with joy to meet you. He will give you a robe, will put a ring upon your finger, and will kill for you the fatted calf.
15:21
Tatian † AD 180 The Diatessaron 26
… make me as one of thy hired servants. And he arose, and came to his father. But his father saw him while he was at a distance, and was moved with compassion [22] for him, and ran, and fell on his breast, and kissed him.
15:22
Tatian † AD 180 The Diatessaron 26
… make me as one of thy hired servants. And he arose, and came to his father. But his father saw him while he was at a distance, and was moved with compassion [22] for him, and ran, and fell on his breast, and kissed him. And his son said unto him, My father, I have sinned in heaven and before thee, and am not worthy to be [23] called thy son.
St Irenaeus of Lyons † AD 202 Against Heresies 4.14.2
… Then, on the people who entered into the good land He bestowed a noble inheritance; and He killed the fatted calf for those converted to the Father, and presented them with the finest robe.
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 8.7
… But what, brethren? When we shall have come out of all these snares of mortality, when the times of temptation shall have passed away, when the river of this world shall have fleeted by, and we shall have received again that “first robe,”
15:23
Tatian † AD 180 The Diatessaron 26
… And his son said unto him, My father, I have sinned in heaven and before thee, and am not worthy to be [23] called thy son. His father said unto his servants, Bring forth a stately robe, and put [24] it on him; and put a ring on his hand, and put on him shoes on his feet:
Tertullian † AD 220 On Modesty 9
… Who will be careful to preserve to perpetuity what he will be able to lose not to perpetuity? Security in sin is likewise an appetite for it. Therefore the apostate withal will recover his former “garment,” the robe of the Holy Spirit; and a renewal of the “ring,” the sign and seal of baptism; and Christ will again be “slaughtered;”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 7.4
… Hence the Word has with deep perception called the souls of the prophets concubines, because He did not espouse them openly, as He did the Church, having killed for her the fatted calf.
15:24
Tatian † AD 180 The Diatessaron 26
… And his son said unto him, My father, I have sinned in heaven and before thee, and am not worthy to be [23] called thy son. His father said unto his servants, Bring forth a stately robe, and put [24] it on him; and put a ring on his hand, and put on him shoes on his feet: and bring and [25] slay a fatted ox, that we may eat and make merry:
St Ambrose of Milan † AD 397 Concerning Repentance 2.7
… This is manifest from the most excellent value from His death, which is sufficient for the absolution of the sinner, and his restoration to fresh grace; so that all may come and wonder at his sitting at table with Christ, and may praise God, saying: “Let us eat and feast, for he was dead and is alive again, had perished and is found.”
St Augustine of Hippo † AD 430 The Confessions 0
“The joy of the solemn service of Thy house constraineth to tears, when it is read of Thy younger son [
15:25
Tatian † AD 180 The Diatessaron 26
… His father said unto his servants, Bring forth a stately robe, and put [24] it on him; and put a ring on his hand, and put on him shoes on his feet: and bring and [25] slay a fatted ox, that we may eat and make merry: for this my son was dead, and is [26] [Arabic, p. 102] alive; and was lost, and is found.
Origen † AD 254 Origen's Commentary on Matthew 14.1
… ” The word symphony is strictly applied to the harmonies of sounds in music. And there are indeed among musical sounds some accordant and others discordant. But the Evangelic Scripture is familiar with the name as applied to musical matters in the passage, “He heard a symphony and dancing.”
15:26
Tatian † AD 180 The Diatessaron 26
… and bring and [25] slay a fatted ox, that we may eat and make merry: for this my son was dead, and is [26] [Arabic, p. 102] alive; and was lost, and is found. And they began to be merry. Now his elder son was in the field; and when he came and drew near to the house, [27] he heard the sound of many singing.
15:27
Tatian † AD 180 The Diatessaron 26
… for this my son was dead, and is [26] [Arabic, p. 102] alive; and was lost, and is found. And they began to be merry. Now his elder son was in the field; and when he came and drew near to the house, [27] he heard the sound of many singing. And he called one of the lads, and asked him [28] what this was.
15:28
Tatian † AD 180 The Diatessaron 26
… And they began to be merry. Now his elder son was in the field; and when he came and drew near to the house, [27] he heard the sound of many singing. And he called one of the lads, and asked him [28] what this was. He said unto him, Thy brother hath arrived; and thy father hath [29] slain a fatted ox, since he hath received him safe and sound.
15:29
Tatian † AD 180 The Diatessaron 26
… And he called one of the lads, and asked him [28] what this was. He said unto him, Thy brother hath arrived; and thy father hath [29] slain a fatted ox, since he hath received him safe and sound. And he was angry, [30] and would not enter; so his father went out, and besought him to enter.
Tertullian † AD 220 On Repentance 8
… God, surely: no one is so truly a Father; no one so rich in paternal love. He, then, will receive you, His own son, back, even if you have squandered what you had received from Him, even if you return naked—just because you have returned; and will joy more over your return than over the sobriety of the other;
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… For “these many years,” saith he “do I serve thee, neither transgressed I thy commandment at any time, and yet thou never gavest me a kid, that I might make merry with my friends; but when this thy son is come who hath devoured thy living with harlots, thou hast killed for him the fatted calf.”
15:30
Tatian † AD 180 The Diatessaron 26
… And he was angry, [30] and would not enter; so his father went out, and besought him to enter. And he said to his father, How many years do I serve thee in bondage, and I never transgressed a commandment of thine; and thou hast never given me a kid, that I might [31] make merry with my friends?
15:31
Tatian † AD 180 The Diatessaron 26
… And he said to his father, How many years do I serve thee in bondage, and I never transgressed a commandment of thine; and thou hast never given me a kid, that I might [31] make merry with my friends? but this thy son, when he had squandered thy [32] property with harlots, and come, thou hast slain for him a fatted ox.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 100.4
… But in what sense it is that the only-begotten Son said, “All things that the Father hath are mine” (for it certainly was not in the same sense as when it was said to that son, who was not only begotten, but the elder of two, “Thou art ever with me; and all that I have is thine),”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 107.2
… in this way, namely, that He Himself is also God, and, of the Father born, is the Father’s equal: and not as was said to one of the two sons, to wit, the elder, “Thou art ever with me; and all that I have is thine.”
15:32
Tatian † AD 180 The Diatessaron 26
… and thou hast never given me a kid, that I might [31] make merry with my friends? but this thy son, when he had squandered thy [32] property with harlots, and come, thou hast slain for him a fatted ox. His father said unto him, My son, thou art at all times with me, and everything I have is [33] thine.
St Basil the Great † AD 379 The Letters 46.6
… unto you,” says He, “there is joy in heaven before God over one sinner that repenteth.” If any of those who think they stand find fault because of your quick reception, the good Father will Himself make answer for you in the words, “It was meet that we should make merry and be glad for this” my daughter “was dead and is alive again, was lost and is found.”
St Augustine of Hippo † AD 430 The Confessions 8.3
… and the joy of the solemn service of Thy house constraineth to tears, when in Thy house it is read of Thy younger son that he “was dead, and is alive again, and was lost, and is found.”
St Augustine of Hippo † AD 430 The Confessions 10.31
… . . I can do all things through Christ which strengtheneth me.” Lo! a soldier of the celestial camp—not dust as we are. But remember, O Lord, “that we are dust,” and that of dust Thou hast created man; and he “was lost, and is found.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.37
… And would to God that we might seek you in such a manner as even to find, and be able to say with rejoicing of each one of you, "He was dead, and is alive again; he was lost, and is found!"
St Augustine of Hippo † AD 430 The Correction of the Donatists 10
… To which question we answer, We seek the company of you who are unrighteous, that you may not remain unrighteous; we seek for you who are lost, that we may rejoice over you as soon as you are found, saying, This our brother was dead, and is alive again; and was lost, and is found.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 19
… “But is passed,” saith He “from death unto life.” He that is passed from death unto life, has surely without any doubt risen again. For he could not pass from death to life, unless he were first in death and not in life; but when he will have passed, he will be in life, and not in death. He was therefore dead, and is alive again; he was lost, but is found.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.15
… and there were burned so many volumes, that it was the writer’s task to make a valuation of them, and write down the sum of the price. This truly was for the glory of God, in order that even such lost men might not be despaired of by Him that knew how to seek that which had been lost. Therefore this man had been lost, is now sought, found,
15:1
St Ambrose † AD 397
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 can not keep a firm step in so slippery a world, the good Physician has shewn thee a remedy even after falling; the merciful Judge has not denied the hope of pardon; hence it is added, Then drew near unto him all the publicans.
The Gloss interlin.
That is, those who collect or farm the public taxes, and who make a business of following after worldly gain.
Theophylact † 1107
For this was His wont, for the sake whereof He had taken upon Him the flesh, to receive sinners as the physician those that are sick. But the Pharisees, the really guilty, returned murmurs for this act of mercy, as it follows, And the Pharisees and Scribes murmured, saying, &c.
St Gregory the Great † AD 604 in Hom. 34. in Evang.
From which we may gather, that true justice feels compassion, false justice scorn, although the just are wont rightly to repel sinners. But there is one act proceeding from the swelling of pride, another from the zeal for discipline. For the just, though without they spare not rebukes for the sake of discipline, within cherish sweetness from charity. In their own minds they set above themselves those whom they correct, whereby they keep both them under by discipline, and themselves by humility. But, on the contrary, they who from false justice are wont to pride themselves, despise all others, and never in mercy condescend to the weak; and thinking themselves not to be sinners, are so much the worse sinners. Of such were the Pharisees, who condemning our Lord because He received sinners, with parched hearts reviled the very fountain of mercy. But because they were so sick that they knew not of their sickness, to the end that they might know what they were, the heavenly Physician answers them with mild applications. For it follows, And he spake this parable unto them, saying, What man of you having an hundred sheep, and if he lose one of them, does not go after it, &c. He gave a comparison 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, Having an hundred sheep.
St Cyril of Alexandria † AD 444
We may hence understand the extent of our Saviour’s kingdom. For He says there are a hundred sheep, bringing to a perfect sum the number of rational creatures subject to Him. For the number hundred is perfect, being composed of ten decades. But out of these one has wandered, namely, the race of man which inhabits earth.
St Ambrose † AD 397
Rich then is that Shepherd of whom we all are a hundredth part; and hence it follows, And if he lose one of them, does he not leave &c.
St Gregory the Great † AD 604
One sheep then perished when man by sinning left the pastures of life. But in the wilderness the ninety and nine remained, because the number of the rational creatures, that is to say of Angels and men who were formed to see God, was lessened when man perished; and hence it follows, Does he not leave the ninety and nine in the wilderness, because in truth he left the companies of the Angels in heaven. But man then forsook heaven when he sinned. And that the whole body of the sheep might be perfectly made up again in heaven, the lost man was sought for on earth; as it follows, And go after that &c.
St Cyril of Alexandria † AD 444
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 behoved Him rather to pity the perishing, that the remaining number might not seem imperfect. For the one being brought back, the hundred regains its own proper form.
St Augustine † AD 430 de Quæst. Ev. lib. 2. qu. 32.
Or He spoke of those ninety and nine whom He left in the wilderness, signifying the proud, who bear solitude as it were in their mind, in that they wish to appear themselves alone, to whom unity is wanting for perfection. For when a man is torn from unity, it is by pride; since desiring to be his own master, he follows not that One which is God, but to that One God ordains all who are reconciled by repentance, which is obtained by humility.
St Gregory of Nyssa † AD 395 Hom. de Mul. Pecc.
But when the shepherd had found the sheep, he did not punish it, he did not get it to the flock by driving it, but by placing it upon his shoulder, and carrying it gently, he united it to his flock. Hence it follows, And when he hath found it, he layeth it upon his shoulders rejoicing.
St Gregory the Great † AD 604 in Hom. 34.
He placed the sheep upon his shoulders, for taking man’s nature upon Him he bore our sins. But having found the sheep, he returns home; for our Shepherd having restored man, returns to his heavenly kingdom. And hence it follows, And coming he collects together his friends and neighbours, saying to them, Rejoice with me, for I have found my sheep which was lost. (1 Pet. 2:24, Isai. 53.) By His friends and neighbours He means the companies of Angels, who are His friends because they are keeping His will in their own stedfastness; they are also His neighbours, because by their own constant waiting upon Him they enjoy the brightness of His sight.
Theophylact † 1107
The heavenly powers thus are called sheep, because every created nature as compared with God is as the beasts, but inasmuch as it is rational, they are called friends and neighbours.
St Gregory the Great † AD 604 in Hom. 34.
And we must observe that He says not, “Rejoice with the sheep that is found,” but with me, because truly our life is His joy, and when we are brought home to heaven we fill up the festivity of His joy.
St Ambrose † AD 397
Now the angels, inasmuch as they are intelligent beings, do not unreasonably rejoice at the redemption of men, as it follows, I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons who need no repentance. Let this serve as an incentive to goodness, for a man to believe that his conversion will be pleasing to the assembled angels, whose favour he ought to court, or whose displeasure to fear.
St Gregory the Great † AD 604 ubi sup.
But he allows there is more joy in heaven over the converted sinner, than over the just who remain stedfast; for the latter for the most part, not feeling themselves oppressed by the weight of their sins, stand indeed in the way of righteousness, but still do not anxiously sigh after the heavenly country, frequently being slow to perform good works, from their confidence in themselves that they have committed no grievous sins. But, on the other hand, sometimes those who remember certain iniquities that they have committed, being pricked to the heart, from their very grief grow inflamed towards the love of God; and because they consider they have wandered from God, make up for their former losses by the succeeding gains. Greater then is the joy in heaven, just as the leader in battle loves that soldier more who having turned from flight, bravely pursues the enemy, than him who never turned his back and never did a brave act. So the husbandman rather loves that land which after bearing thorns yields abundant fruit, than that which never had thorns, and never gave him a plentiful crop. But in the mean time we must be aware that there are very many just men in whose life there is so much joy, that no penitence of sinners however great can in any way be preferred to them. Whence we may gather what great joy it causes to God when the just man humbly mourns, if it produces joy in heaven when the unrighteous by his repentance condemns the evil that he has done.
The Latin text
Ambrosius
Didiceras in superioribus, saecularibus occupationibus non teneri, caduca non praeferre perpetuis. Sed quia fragilitas humana firmum nequit in tanto saeculi lubrico tenere vestigium, etiam adversus errorem remedia tibi bonus medicus demonstravit, spem veniae iudex misericors non negavit; unde subditur erant autem appropinquantes ei publicani et peccatores ut audirent eum
Glossa
Idest, qui publica exigunt vectigalia, vel conducunt, et qui lucra saeculi per negotia sectantur
Theophylactus
Hoc enim exequebatur cuius causa carnem susceperat, admittens peccatores, sicut medicus aegrotantes. Sed Pharisaei vere criminosi huic pietati murmura recompensabant; unde sequitur et murmurabant Pharisaei et Scribae, dicentes, quia hic peccatores recipit et manducat cum illis
Gregorius in Evang
Ex qua re colligitur quia vera iustitia compassionem habet, falsa dedignationem; quamvis et iusti soleant recte peccatoribus indignari. Sed aliud est quod agitur typo superbiae, aliud quod zelo disciplinae: quia iusti, etsi foris increpationes per disciplinam exaggerant, intus tamen dulcedinem per caritatem servant: praeponunt sibi in animo ipsos plerumque quos corrigunt: quod agentes per disciplinam subditos, et per humilitatem custodiunt semetipsos. At contra hi qui de falsa iustitia superbire solent, ceteros quosque despiciunt, nulla infirmantibus misericordia condescendunt; et quo se peccatores esse non credunt, eo deterius peccatores fiunt: de quorum numero Pharisaei erant, qui diiudicantes dominum quod peccatores susciperet, arenti corde ipsum fontem misericordiae reprehendebant. Sed quia aegri erant ita ut aegros se esse nescirent, quatenus quod erant agnoscerent, caelestis medicus blandis eos fomentis curat; sequitur enim et ait ad illos parabolam istam, dicens: quis ex vobis homo? Similitudinem dedit quam in se homo recognosceret, et tamen ad auctorem hominum pertineret: quia enim centenarius perfectus est numerus, ipse centum ovem habuit, cum sanctorum Angelorum et hominum naturam possedit; unde subditur qui habet centum oves
Cyrillus
Hinc percipe latitudinem regni salvatoris nostri. Dicit enim oves esse centum, referens numerum subiectarum sibi rationalium naturarum ad integram multitudinem: est enim centenarius numerus perfectus ex decem decadibus constitutus. Sed ex his una oberravit, scilicet genus humanum, quod terram colit
Ambrosius
Dives pastor, cuius nos omnes centesima portio sumus; unde sequitur et si perdiderit unam ex illis
Gregorius
Una ovis tunc periit quando peccando homo pascua vitae reliquit. In deserto autem nonagintanovem remanserant: quia rationalis creaturae numerus, Angelorum videlicet et hominum, qui ad videndum Deum conditus fuerat, pereunte homine, erat imminutus; unde sequitur nonne dimittit nonaginta novem in deserto? Quia scilicet Angelorum choros reliquit in caelo. Tunc autem homo caelum deseruit, cum peccavit. Et ut perfecta summa ovium integraretur in caelo, homo perditus quaerebatur in terra; unde sequitur et vadit ad illam quae perierat, donec inveniat illam
Cyrillus
Numquid autem saeviens in reliquas motus est pietate unius? Nequaquam: sunt enim illae in tuto, circumsepiente illas potentissima dextera: sed magis oportebat misereri pereuntis, ne imperfecta videretur residua multitudo: una enim reducta, sortitur centenarius propriam speciem
Augustinus de quaest. Evang
Vel illas nonaginta novem dixit quas reliquit in deserto, superbos significans, tamquam solitudinem gerentes in animo, dum solos se videri volunt; quibus ad perfectionem unitas deest: cum enim quisque a vera unitate divellitur, superbe divellitur: suae quippe potestatis esse cupiens, non sequitur unum, quod est Deus. Uni autem deputat omnes per poenitentiam reconciliatos, quae humilitate obtinetur
Gregorius Nyssenus
Cum autem pastor invenisset ovem, non punivit: non duxit ad gregem urgendo; sed superponens humero, et portans, clementer annumeravit gregi; unde sequitur et cum invenerit ovem, imponit in humeros suos gaudens
Gregorius
Ovem humeris suis imposuit, quia humanam naturam suscipiens, peccata nostra ipse portavit. Inventa autem ove, ad domum redit, quia pastor noster, reparato homine, ad regnum caeleste rediit; unde sequitur et veniens domum, convocat amicos et vicinos, dicens illis: congratulamini mihi, quia inveni ovem meam quae perierat. Amicos et vicinos vocat Angelorum choros; quia amici eius sunt, quia voluntatem eius continue in sua stabilitate custodiunt; vicini quoque eius sunt, quia claritatem visionis illius sua assiduitate perfruuntur
Theophylactus
Supernae igitur virtutes oves dicuntur in eo quod omnis natura creata aspectu Dei bestialis est; in eo vero quod rationalis est, amici et vicini dicuntur
Gregorius
Et notandum, quod non dicit congratulamini inventae ovi, sed mihi: quia videlicet eius est gaudium vita nostra; et cum nos ad caelum reducimur, solemnitatem laetitiae illius implemus
Ambrosius
Angeli autem, quoniam sunt rationales, non immerito hominum redemptione laetantur; unde sequitur dico vobis, quod ita gaudium erit in caelo super uno peccatore poenitentiam agente, quam supra nonaginta novem iustis, qui non indigent poenitentia. Hoc proficiat ad incentiva probitatis, si unusquisque conversionem suam gratam fore credat coetibus Angelorum, quorum aut affectare patrocinium, aut vereri debet offensam
Gregorius
Plus autem de conversis peccatoribus quam de stantibus iustis in caelo gaudium esse fatetur; quia plerumque hi qui nullis se oppressos peccatorum molibus sciunt, stant quidem in via iustitiae, sed tamen ad caelestem patriam anxie non anhelant, et plerumque pigri remanent ad exercenda bona praecipua, quia securi sibi sunt quod nulla commiserint mala graviora: at contra nonnunquam hi qui se aliqua illicita egisse meminerunt, ex ipso suo dolore compuncti, ad amorem Dei inardescunt, et quia errasse se a Deo considerant, damna praecedentia lucris sequentibus recompensant. Maius ergo gaudium fit in caelo, quia et dux in praelio plus eum militem diligit qui post fugam reversus hostem fortiter premit, quam eum qui numquam terga praebuit, et numquam aliquid fortiter fecit. Sic agricola illam amplius terram amat quae post spinas uberes fructus profert, quam eam quae numquam spinas habuit, et numquam fertilem messem producit. Sed inter haec sciendum est, quia sunt plerique iusti, in quorum vita tantum est gaudium, ut eis quaelibet peccatorum poenitentia praeponi nullatenus possit. Hinc ergo colligendum quantum Deo gaudium faciat quando humiliter plangit iustus, si facit in caelo gaudium quando hoc quod male gessit, per poenitentiam damnat iniustus
15:8
St John Chrysostom † AD 407 non occ.
By the preceding parable, in which the race of mankind was spoken of as a wandering sheep, we were shewn to be the creatures of the most high God, who has made us, and not we ourselves, and we are the sheep of his pasture. (Ps. 95:7.) 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 likeness and image, that is to say, of the most high God. For the piece of silver is a coin having the impress of the king’s image, as it is said, Or what woman having ten pieces of silver, if she lose one, &c.
St Gregory the Great † AD 604 Hom. 34. in Ev.
He who is signified by the shepherd, is also by the woman. For it is God Himself, God and the wisdom of God, but the Lord has formed the nature of angels and men to know Him, and has created them after His likeness. The woman then had ten pieces of silver, because there are nine orders of angels, but that the number of the elect might be filled up, man the tenth was created.
St Augustine † AD 430 de Quæst. Ev. lib. 2. qu. 33.
Or by the nine pieces of silver, as by the ninety and nine sheep, He represents those who trusting in themselves, prefer themselves to sinners returning to salvation. For there is one wanting to nine to make it ten, and to ninety-nine to make it a hundred. To one He assigns all who are reconciled by repentance.
St Gregory the Great † AD 604 ut sup.
And because there is an image impressed on the piece of silver, the woman lost the piece of silver when man (who was created after the image of God) by sinning departed from the likeness of his Creator. And this is what is added, If she lose one piece, doth she not light a candle. The woman lighted a candle because the wisdom of God appeared in man. For the candle is a light in an earthen vessel, but the light in an earthen vessel is the Godhead in the flesh. But the candle being lit, it follows, And disturbs (evertit) the house. Because verily no sooner had his Divinity shone forth through the flesh, than all our consciences were appalled. Which word of disturbance differs not from that which is read in other manuscripts, sweeps, (everrit) because the corrupt mind if it be not first overthrown through fear, is not cleansed from its habitual faults. But when the house is broken up, the piece of silver is found, for it follows, And seeks diligently till she find it; for truly when the conscience of man is disturbed, the likeness of the Creator is restored in man.
St Gregory Nazianzen † AD 390 Orat. xlv. 26.
But the piece of silver being found, He makes the heavenly powers partakers of the joy whom He made the ministers of His dispensation, and so it follows, And when she had found it, she calls together her friends and neighbours.
St Gregory the Great † AD 604 in Hom. 23. ut sup.
For the heavenly powers are nigh unto Divine wisdom, inasmuch as they approach Him through the grace of continual vision.
Theophylact † 1107
Either they are friends as performing 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.
St Gregory of Nyssa † AD 395 lib. de Virgin. c. 12.
Or else; this I suppose is what our Lord sets before us in the search after the lost piece of silver, that no advantage attaches to us from the external virtues which He calls pieces of silver, although all of them be ours, as long as that one is lacking to the widowed soul, by which in truth it obtains the brightness of the Divine image. Wherefore He first bids us light a candle, that is to say, the divine word which brings hidden things to light, or perhaps the torch of repentance. But in his own house, that is, in himself and his own conscience, must a man seek for the lost piece of silver, that is, the royal image, which is not entirely defaced, but is hid under the dirt, which signifies its corruption of the flesh, and this being diligently wiped away, that is, washed out by a well-spent life, that which was sought for shines forth. Therefore ought she who has found it to rejoice, and to call to partake of her joy the neighbours, (that is, the companion virtues,) reason, desire, and anger, and whatever powers are observed round the soul, which she teaches to rejoice in the Lord. Then concluding the parable, He adds, There is joy in the presence of the angels over one sinner that repenteth.
St Gregory the Great † AD 604 in Hom. 34. ut sup.
To work repentance is to mourn over past sins, and not to commit things to be mourned over. For he who weeps over some things so as yet to commit others, still knows not how to work repentance, or is a hypocrite; he must also reflect that by so doing he satisfies not his Creator, since he who had done what was forbidden, must cut off himself even from what is lawful, and so should blame himself in the least things who remembers that he has offended in the greatest.
The Latin text
Cyrillus
Per praecedentem parabolam, in qua genus humanum dicebatur ovis erratica, docebamur nos fore creatura sublimis Dei, qui fecit nos, et non ipsi nos; cuius pascuae oves sumus: subiungitur secunda parabola, qua genus humanum comparatur drachmae quae periit; per quam ostendit nos ad similitudinem et imaginem regiam factos esse, scilicet summi Dei: nam drachma nummus est impressam habens regiam figuram; unde dicitur aut quae mulier habens decem drachmas
Gregorius in Evang
Qui significatur per pastorem, ipse per mulierem; ipse enim Deus, ipse et Dei sapientia. Angelorum autem et hominum naturam ad cognoscendum se dominus condidit, et ad similitudinem suam creavit. Decem ergo drachmas habuit, quia novem sunt chori Angelorum; sed ut compleretur electorum numerus, homo decimus est creatus
Augustinus de quaest. Evang
Vel in novem drachmis, sicut et in nonaginta novem ovibus, ponit eorum significationem qui de se praesumentes peccatoribus ad salutem redeuntibus se praeponunt: unum enim deest a novem ut decem sint, et a nonaginta novem ut centum sint; cui uni deputat omnes per poenitentiam reconciliatos
Gregorius
Et quia imago exprimitur in drachma, mulier drachmam perdiderat, quando homo, qui conditus ad imaginem Dei fuerat, peccando a similitudine sui conditoris recessit; et hoc est quod subditur si perdiderit drachmam unam, nonne accendit lucernam? Accendit mulier lucernam, quia Dei sapientia apparuit in humanitate. Lucerna quippe lumen in testa est; lumen vero in testa est divinitas in carne: accensa autem lucerna, sequitur et evertit domum: quia scilicet mox ut eius divinitas per carnem claruit, omnis se nostra conscientia concussit: quia eversionis sermo non discrepat in eo quod in aliis codicibus legitur emundat: quia prava mens si non prius prae timore evertitur, ab assuetis vitiis non mundatur. Eversa autem domo, invenitur drachma; sequitur enim et quaerit diligenter donec inveniat; quia scilicet cum perturbatur conscientia hominis, reparatur in homine similitudo conditoris
Gregorius Nazianzenus
Inventa autem drachma, caelestes virtutes facit participes gaudii, quas ministras dispensationis fecit; unde sequitur et cum invenerit, convocat amicas et vicinas dicens: congratulamini mihi, quia inveni drachmam quam perdideram
Gregorius
Supernae enim virtutes tanto divinae sapientiae iuxta sunt, quanto ei per gratiam continuae visionis appropinquant
Theophylactus
Vel amicae sunt, ut exequentes voluntatem ipsius: vicinae vero, ut incorporeae; vel forte amicae ipsius sunt omnes supernae virtutes, vicinae vero sunt propinquiores, scilicet throni, Cherubim et Seraphim
Gregorius Nyssenus
Vel aliter. Hoc reor dominum nobis proponere in inquisitione perditae drachmae, quia nulla nobis a ceteris virtutibus utilitas provenit, quas drachmas vocat, quamvis praesto sint omnes, una sola deficiente animae viduatae, qua scilicet divinae similitudinis nitorem sortitur: propter quod primo quidem iubet lucernam accendere, scilicet verbum divinum, quod abscondita patefacit. Vel forsan poenitentiae lampadem, sed in domo propria, idest in seipso et in sua conscientia, oportet perquirere drachmam perditam, idest regis imaginem, quae non penitus deperiit, sed est tecta sub fimo, qui significat carnis contagia; quibus studiose abstersis, idest dilutis per solertiam vitae, elucescit quod quaeritur: unde oportet ipsam quae invenit gratulari; necnon ad participia gaudii vocare vicinas, idest contubernales virtutes, idest rationabilem et concupiscibilem et innatum iracundiae affectum, et si quae sint tales vires circa animam consideratae, quas docet gaudere in domino. Deinde concludens parabolam, subdit ita dico vobis, gaudium erit Angelis super uno peccatore poenitentiam agente
Gregorius
Poenitentiam agere est praeterita mala plangere, et plangenda non perpetrare. Nam qui sic alia deplorat ut tamen alia committat, adhuc poenitentiam agere aut ignorat aut dissimulat. Cogitandum est etiam ut per hoc conditori suo satisfaciat: ut qui commisit prohibita, sibi abscindere debeat etiam concessa; et se reprehendat in minimis qui se meminit in maximis deliquisse
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St Ambrose † AD 397
St. Luke has given three parables successively; the sheep which was lost and found, the piece of silver which was lost and found, the son who was dead and came to life again, in order that invited by a threefold remedy, we might heal our wounds. Christ as the Shepherd bears thee on His own body, the Church as the woman seeks for thee, God as the Father receives thee, the first, pity, the second, intercession, the third, reconciliation.
St John Chrysostom † AD 407 Hom. de Patre et duobus Filiis.
There is also in the above-mentioned parable a rule of distinction with reference to the characters or dispositions of the sinners. The father receives his penitent son, exercising the freedom of his will, so as to know from whence he had fallen; and the shepherd seeks for the sheep that wanders and knows not how to return, and carries it on his shoulders, comparing to an irrational animal the foolish man, who, taken by another’s guile, had wandered like a sheep. This parable is then set forth as follows; But he said, A certain man had two sons. There are some who say of these two sons, that the elder is the angels, but the younger, man, who departed on a long journey, when he fell from heaven and paradise to earth; and they adapt what follows with reference to the fall or condition of Adam. This interpretation seems indeed a lenient one, but I know not if it be true. For the younger son came to repentance of his own accord, remembering the past plenty of his father’s house, but the Lord coming called the race of man to repentance, because he saw that to return of their own accord to whence they had fallen had never been in their thoughts; and the elder son is vexed at the return and safety of his brother, whereas the Lord says, There is joy in heaven over one sinner repenting.
St Cyril of Alexandria † AD 444
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.
St Augustine † AD 430 de Quæst. Ev. l. ii. qu. 33.
This man then having two sons is understood to be God having two nations, as if they were two roots of the human race; and the one composed of those who have remained in the worship of God, the other, of those who have ever deserted God to worship idols. From the very beginning then of the creation of mankind the elder son has reference to the worship of the one God, but the younger seeks that the part of the substance which fell to him should be given him by his father. Hence it follows, And the younger of them said unto his father, Give me the portion of goods which falleth to me; just as the soul delighted with its own power seeks that which belongs to it, to live, to understand, to remember, to excel in quickness of intellect, all which are the gifts of God, but it has received them in its own power by free will. Hence it follows, And he divided unto them his substance.
Theophylact † 1107
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.
St Ambrose † AD 397
Now you see that the Divine patrimony is given to them that seek; nor think it wrong in the father that he gave it to the younger, for no age is weak in the kingdom of God; faith is not weighed down by years. He at least counted himself sufficient who asked, And I wish he had not departed from his father, nor had had the hindrance of age. For it follows, And not many days after, the younger son gathered all together, and took his journey into a far country.
St John Chrysostom † AD 407 ut sup.
The younger son set out into a distant country, not locally departing from God, who is every where present, but in heart. For the sinner flees from God that he may stand afar off.
St Augustine † AD 430 in Ps. 70.
Whoever wishes to be so like to God as to ascribe his strength to Him, (Ps. 59:9.) let him not depart from Him, but rather cleave to Him that he may preserve the likeness and image in which he was made. But if he perversely wishes to imitate God, that as God has no one by whom He is governed, so should he desire to exercise his own power as to live under no rules, what remains for him but that having lost all heat he should grow cold and senseless, and, departing from truth, vanish away.
St Augustine † AD 430 de Quæst. Ev. lib. ii. qu. 33.
But that which is said to have taken place not many days after, namely, that gathering all together he set out abroad into a far country, which is forgetfulness of God, signifies that not long after the institution of the human race, the soul of man chose of its free will to take with it a certain power of its nature, and to desert Him by whom it was created, trusting in its own strength, which it wastes the more rapidly as it has abandoned Him who gave it. Hence it follows, And there wasted his substance in riotous living. But he calls a riotous or prodigal life one that loves to spend and lavish itself with outward show, while exhausting itself within, since every one follows those things which pass on to something else, and forsakes Him who is closest to himself. As it follows, And when he had spent all, there arose a great famine in that land. The famine is the want of the word of truth. It follows, And he began to be in want. Fitly did he begin to be in want who abandoned the treasures of the wisdom and the knowledge of God, and the unfathomableness of the heavenly riches. It follows, And he went and joined himself to a citizen of that country.
St Augustine † AD 430 ubi sup.
One of the citizens of that country was a certain prince of the air belonging to the army of the devil, whose fields signify the manner of his power, concerning which it follows, And he sent him into the field to feed swine. The swine are the unclean spirits which are under him.
St Bede † AD 735
But to feed swine is to work those things in which the unclean spirits delight. It follows, And he would have filled his belly with the husks which the swine did eat. The husk is a sort of bean, empty within, soft outside, by which the body is not refreshed, but filled, so that it rather loads than nourishes.
St Augustine † AD 430 ubi sup.
The husks then with which the swine were fed are the teaching of the world, which cries loudly of vanity; according to which in various prose and verse men repeat the praises of the idols, and fables belonging to the gods of the Gentiles, wherewith the devils are delighted. Hence when he would fain have filled himself, he wished to find therein something stable and upright which might relate to a happy life, and he could not; as it follows, And no one gave to him.
St Cyril of Alexandria † AD 444
But since the Jews are frequently reproved in holy Scripture for their many crimes, how agree with this people the words of the elder son, saying, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment. (Jer. 2:5, Isa. 29:13.) This then is the meaning of the parable. The Pharisees and Scribes reproved Him because He received sinners; He set forth the parable in which He calls God the man who is the father of the two sons, (that is, the righteous and the sinners,) of whom the first degree is of the righteous who follow righteousness from the beginning, the second is of those men who are brought back by repentance to righteousness.
St Basil the Great † AD 379 Esai. 3, 23.
Besides, it belongs more to the character of the aged to have an old man’s mind and gravity, than his hoar hairs, nor is he blamed who is young in age, but it is the young in habits who lives according to his passions.
Titus of Bostra † AD 378
The younger son then went away not yet matured in mind, and seeks from his father the part of his inheritance which fell to him, that in truth he might not serve of necessity. For we are rational animals endowed with free will.
St John Chrysostom † AD 407 ut sup.
Now the Scripture says, that the father divided equally between his two sons his substance, that is, the knowledge of good and evil, which is a true and everlasting possession to the soul that uses it well. The substance of reason which flows from God to men at their earliest birth, is given equally to all who come into this world, but after the intercourse that follows, each one is found to possess more or less of the substance; since one believing that which he has received to be from his father, preserves it as his patrimony, another abuses it as something that may be wasted away, by the liberty of his own possession. But the freedom of will is 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 seem rather the author of the evil that followed. But the youngest son went afar off, not by changing his place, but by turning aside his heart. Hence it follows, He took a journey into a far country.
St Ambrose † AD 397
For what is more afar off than to depart from one’s self, to be separate not by country but by habits. For he who severs himself from Christ is an exile from his country, and a citizen of this world. Fitly then does he waste his patrimony who departs from the Church.
Titus of Bostra † AD 378
Hence too was the prodigal denominated one who wasted his substance, that is, his right understanding, the teaching of chastity, the knowledge of the truth, the recollections of his father, the sense of creation.
St Ambrose † AD 397
Now there came to pass in that country a famine not of food but of good works and virtues, which is the more wretched fast. For he who departs from the word of God is hungry, because man does not live on bread alone, but on every word of God. (Matt. 4:4.) And he who departs from his treasures is in want. Therefore began he to be in want and to suffer hunger, because nothing satisfies a prodigal mind. He went away therefore, and attached himself to one of the citizens. For he who is attached, is in a snare. And that citizen seems to be a prince of the world. Lastly, he is sent to his farm which he bought who excused himself from the kingdom. (Luke 14:18.)
St Bede † AD 735
For to be sent to the farm is to be enthralled by the desire of worldly substance.
St Ambrose † AD 397
But he feeds those swine into whom the devil sought to enter, living in filth and pollution. (Matt. 8, Mark 2, Luke 8.)
Theophylact † 1107
There then he feeds, who surpassed others in vice, such as are panders, arch-robbers, arch-publicans, who teach others their abominable works.
St John Chrysostom † AD 407 ut sup.
Or he who is destitute of spiritual riches, as wisdom and understanding, is said to feed swine, that is, to nourish in his soul sordid and unclean thoughts, and he devours the material food of evil conversation, sweet indeed to him who lacks good works, because every work of carnal pleasure seems sweet to the depraved, while it inwardly unnerves and destroys the powers of the soul. Food of this kind, as being swines’ food and hurtfully sweet, that is, the allurements of fleshly delights, the Scripture describes by the name of husks.
St Ambrose † AD 397
But he desired to fill his belly with the husks. For the sensual care for nothing else but to fill their bellies.
Theophylact † 1107
To whom no one gives a sufficiency of evil; for he is afar from God who lives on such things, and the devils do their best that a satiety of evil should never come.
The 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.
The Latin text
Ambrosius
Tres ex ordine Lucas parabolas posuit: ovis quae perierat et inventa est; drachmae quae perierat, et inventa est; filii qui erat mortuus et revixit; ut triplici remedio provocati vulnera nostra curemus. Christus ut pastor te suo corpore vehit, quaerit ut mater Ecclesia, recipit Deus pater: prima misericordia, secunda suffragatio, tertia reconciliatio
Chrysostomus
Est etiam inter parabolas supradictas ratio distinctionis secundum personas vel mentes peccantium, ut pater filium recipiat poenitentem, qui arbitrii sui libertate utitur, ut cognoscat unde ceciderit; pastor vero ovem errantem et non sapientem reverti requirat, et humeris suis referat, irrationabili animali imprudentem hominem comparans, qui alieno dolo circumventus, erraverat sicut ovis. Praesens ergo parabola proponitur cum dicitur ait autem: homo quidam habuit duos filios. Sunt qui dicant de duobus filiis istis seniorem Angelos esse, iuniorem vero hominem ponunt, qui in longinquam peregrinationem abierit, quando in terram de caelis et Paradiso cecidit: et aptant consequentia, respicientes ad casum vel statum Adae. Sed hic sensus pius quidem videtur, nescio tamen si verus sit: quia iunior filius ad poenitentiam venit sua sponte, recordatus praeteritae abundantiae patris sui; dominus autem veniens ad poenitentiam vocavit humanum genus, dum sponte sua regredi, unde ceciderat, non cogitaret. Deinde senior filius in reditu et salute fratris sui tristatur; cum dominus dicat laetitiam esse apud Angelos super uno peccatore poenitentiam agente
Cyrillus
Quidam vero per seniorem filium dicunt significari Israel secundum carnem; per alium vero qui discessit a patre describitur multitudo gentium
Augustinus de quaest. Evang
Hic ergo homo habens duos filios, Deus habens duos populos intelligitur, tamquam duas stirpes generis humani: unam eorum qui permanserunt in unius Dei cultu, alteram eorum qui usque ad colendum idola deseruerunt Deum. Ab ipso ergo exordio creaturae mortalium, maior filius ad cultum unius Dei pertinet, minor autem petit ut sibi pars substantiae quae eum tangeret, daretur a patre; unde sequitur et dixit adolescentior ex illis patri: pater, da mihi portionem substantiae quae me contingit; tamquam anima potestate sua delectata, id quod illi est vivere, intelligere, meminisse, vel ingenio alacri excellere, petit, quae divina sunt munera. Haec autem in potestate sua accepit per liberum arbitrium; unde sequitur et divisit illis substantiam
Theophylactus
Hominis substantia rationalitas est, quam comitatur libertas arbitrii; et similiter quaecumque dominus dedit nobis, pro substantia nostra putabitur, ut caelum, terra et universa creatura, lex et prophetae
Ambrosius
Vides autem, quod divinum patrimonium petentibus datur; nec putes culpa patris, quod adolescentiori dedit: nulla Dei regno infirma aetas, nec fides gravatur annis. Ipse certe se iudicavit idoneum qui poposcit: atque utinam non recessisset a patre; impedimentum nescisset aetatis; sequitur enim et non post multos dies, congregatis omnibus, adolescentior filius peregre profectus est in regionem longinquam
Chrysostomus
Minor filius in regionem longinquam profectus est, non localiter a Deo decedens, qui ubique est, sed affectu: fugit enim Deum peccator ut a longinquo stet
Augustinus de Verb. Dom
Quisquis enim ita vult esse similis Deo ut fortitudinem suam ad illum custodiat, non ab illo recedat, ei cohaerendo, ut custodiat similitudinem et imaginem ad quam factus est. Porro si perverse vult imitari Deum, ut quomodo Deus non habet a quo regatur, sic ipse velit sua potestate uti, ut nullo regente vivat; quid restat nisi ut recedens ab eius calore torpescat, recedens a veritate vanescat?
Augustinus de quaest. Evang
Quod autem non post multos dies dixit factum, ut congregatis omnibus peregre proficisceretur in regionem longinquam, quae est oblivio Dei; hoc est quia non multo post institutionem humani generis placuit animae per liberum arbitrium ferre secum velut quamdam potentiam naturae suae, et deserere eum a quo condita est, fidens de viribus suis; quas vires tanto consumit citius, quanto eum deseruit a quo datae sunt; unde sequitur et ibi dissipavit substantiam suam vivendo luxuriose. Luxuriosam vero vel prodigam vitam vocat amantem fundere atque spatiari pompis exterioribus, intus inanescentem, cum ea quisque sequitur quae ad alia procedunt, et relinquit eum qui sibi est interior; unde sequitur et postquam consummasset omnia, facta est fames magna in regione illa. Fames est indigentia verbi veritatis. Sequitur et ipse coepit egere
Ambrosius
Merito egere coepit qui thesauros sapientiae et scientiae Dei, divitiarumque caelestium altitudinem dereliquit. Sequitur et abiit, et adhaesit uni civium regionis illius
Augustinus
Unus civium regionis illius aliquis aereus princeps est ad militiam Diaboli pertinens, cuius villa est modus potestatis ipsius; de qua sequitur et misit illum in villam suam, ut pasceret porcos. Porci sunt immundi spiritus qui sub ipso erant
Beda
Porcos autem pascere est ea quibus immundi spiritus gaudent, operari. Sequitur et cupiebat implere ventrem suum de siliquis quas porci manducabant
Ambrosius
Siliqua genus leguminis est, intus inanis, foris mollis, quo corpus non reficitur, sed impletur, ut sit magis oneri quam usui
Augustinus
Siliquae ergo, quibus porcos pascebat, saeculares doctrinae sunt, steriles, vanitatem personantes, de quibus laudes idolorum fabularumque ad deos gentium pertinentium vario sermone atque carminibus percrepant; quibus Daemonia delectantur: unde cum iste satiari cupiebat, aliquid solidum et rectum, quod ad beatam vitam pertineret, invenire volebat in talibus, et non poterat; unde sequitur et nemo illi dabat
Cyrillus
Sed cum Iudaei multipliciter arguantur in sacra Scriptura de multis criminibus, quomodo populo illi convenient verba maioris filii dicentis ecce tot annis servio tibi, et numquam mandatum tuum praeterivi? Est ergo hic sensus parabolae. Arguentibus eum Pharisaeis et Scribis quod reciperet peccatores, proponit praesentem parabolam, in qua hominem vocat Deum, qui pater est duorum fratrum, iustorum scilicet et peccatorum; quorum primus gradus est iustorum ab initio iustitiam sequentium, secundus gradus est hominum per poenitentiam ad iustitiam reductorum
Basilius
Facit etiam ad antiquioris consistentiam magis animus senilis et gravitas, quam canities capillorum; nec qui secundum aetatem est iuvenis increpatur, sed iuvenis moribus, qui secundum passiones vivit
Titus
Abiit ergo adolescentior nondum adultus mente, petitque a patre id quod ei de hereditate contingit, ut scilicet non ex necessitate serviat: sumus enim animalia rationalia liberum arbitrium habentia
Chrysostomus
Dicit autem Scriptura dividere patrem ex aequo filiis duobus substantiam suam, idest scientiam boni et mali, quae verae et perpetuae sunt opes animae bene utentis. Quae enim ex Deo est in prima nativitate hominibus substantia rationalis, aequaliter cunctis nascentibus datur. De subsequenti autem conversatione unusquisque plus aut minus huius substantiae possidere invenitur, dum unus ea quae sumpserit patris esse credens, quasi paterna custodit; alius sicut propriae possessionis licentia dissipandis abutitur. Ostenditur autem libertas arbitrii: quia pater neque discedere volentem retinuit, ne liberi arbitrii auferat potestatem; neque manere cupientem cogit abscedere. Abiit autem longe, non locorum translatione, sed mentis declinatione; unde sequitur peregre profectus est in regionem longinquam
Ambrosius
Quid enim longinquius est quam a se recedere, nec regionibus, sed moribus separari? Etenim qui se a Christo separat, exul est patriae, et civis mundi. Merito ergo prodegit patrimonium qui recessit ab Ecclesia
Titus
Unde et denominatus est prodigus, dissipans substantiam suam, idest intellectum rectum, castimoniam, documenta veritatis, notitiam genitoris, memoriam creationis, sensum
Ambrosius
Facta est autem in regione illa fames non epularum, sed bonorum operum atque virtutum, quae sunt miserabiliora ieiunia: etenim qui recedit a verbo Dei, esurit, quia non in solo pane vivit homo, sed in omni verbo Dei, et qui recedit a thesauro eget. Egere ergo ideo coepit et famem pati, quia nihil prodigae satis est voluntati. Abiit itaque, et adhaesit uni civium: qui enim haeret, in laqueo est; et videtur civis iste princeps esse istius mundi. Denique ad villam eius mittitur, quam emit qui se excusat a regno
Beda
In villam enim mitti est substantiae mundialis cupiditate subiugari
Ambrosius
Pascit autem porcos illos in quos petit Diabolus introire, in sordibus ac foetore viventes
Theophylactus
Hos igitur pascit qui alios praecellit in vitio, ut sunt lenones, archipraedones, archipublicani, qui aliis sunt doctores operationis malae
Chrysostomus
Vel spiritualibus destitutus operibus, quasi prudentia et intellectu, porcos pascere dicitur, hoc est, sordidas et immundas in anima sua cogitationes nutrire: et edit escas irrationabiles pravae conversationis, dulces quidem egenti bonorum: quia suave perversis videtur omne opus carneae voluptatis, quae virtutes animae penitus enervat et perimit. Huiusmodi cibos quasi porcinos et male dulces, idest carnalium delectationum illecebras, siliquarum nomine Scriptura designat
Ambrosius
Cupiebat autem siliquis ventrem implere suum: nec enim alia est cura luxuriosis nisi ut ventrem suum impleant
Theophylactus
Quibus nullus dat saturitatem malorum; distat enim a Deo qui talibus vescitur. Daemones autem ad hoc student, ne unquam saturitas malorum proveniat
Glossa
Vel nemo illi dabat, quia cum Diabolus aliquem suum facit, ultra ei abundantiam non procurat, sciens eum esse mortuum
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St Gregory of Nyssa † AD 395 Orat. in mul. peccat.
The younger son had despised his father when first he departed, and had wasted his father’s money. But when in course of time he was broken down by hardship, 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.
St Ambrose † AD 397
He rightly returns to himself, because he departed from himself. For he who returns to God restores himself to himself, and he who departs from Christ rejects himself from himself.
St Augustine † AD 430 de Quæst. Ev. lib. ii. qu. 33.
But he returned to himself, when from those things which without unprofitably entice and seduce, he brought back his mind to the inward recesses of his conscience.
St Basil the Great † AD 379
There are three different distinct kinds of obedience. 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, like to mercenaries; 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.
St Ambrose † AD 397
For the son who has the pledge of the Holy Spirit in his heart seeks not the gain of an earthly reward, but preserves the right of an heir. These are also good husbandmen, to whom the vineyard is let out. (Matt. 21:41.) They abound not in husks, but bread.
St Augustine † AD 430 ubi sup.
But whence could he know this who had that great forgetfulness of God, which exists in all idolaters, unless it was the reflection of one returning to his right understanding, when the Gospel was preached. Already might such a soul see that many preach the truth, among whom there were some not led by the love of the truth itself, but the desire of getting worldly profit, who yet do not preach another Gospel like 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.
St John Chrysostom † AD 407 Hom. de Patre et duobus Filiis.
After that he had suffered in a foreign land all such things as the wicked deserve, constrained by the necessity of his misfortunes, 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 become more wretched than the hired servants, sunk from the highest eminence of exalted rank, to the lowest degradation.
St Gregory of Nyssa † AD 395 ubi sup.
But he returned not to his former happiness before that coming to himself he had experienced the presence of overpowering bitterness, and resolved the words of repentance, which are added, I will arise.
St Augustine † AD 430 ubi sup.
For he was 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 come. You must understand then that this “coming to the father” must now be taken for being established in the Church by faith, where there may yet be a lawful and effectual confession of sins. He says then that he will say to his father, Father.
St Ambrose † AD 397
How merciful! He, though offended, disdains not to hear the name of Father. I have sinned; this is the first confession of sin to the Author of nature, the Ruler of mercy, the Judge of faith. But though God knows all things, He yet waits for the voice of thy confession. For with the mouth confession is made to salvation, since he lightens 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 Father’s affection. But he adds, Against heaven and before thee.
St John Chrysostom † AD 407 ubi sup.
When he says, Before thee, he shews that this father must be understood as God. For God alone beholds all things, from Whom neither the simple thoughts of the heart can be hidden.
St Augustine † AD 430 de Quæst. Evan. l. ii. qu. 33.
But whether was this sin against heaven, the same as that which is before thee; so that he described by the name of heaven his father’s supremacy. I have sinned against heaven, i. e. before the souls of the saints; but before thee in the very sanctuary of my conscience.
St John Chrysostom † AD 407 ut sup.
Or by heaven in this place may be understood 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.
St Ambrose † AD 397
Or by these words are signified the heavenly gifts of the Spirit impaired by the sin of the soul, or because from the bosom of his mother Jerusalem which is in heaven, he ought never to depart. But being cast down, he must by no means exalt himself. Hence he adds, I am no more worthy 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.
St Bede † AD 735
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 condition 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.
St Gregory of Nyssa † AD 395 ubi sup.
Now this prodigal son, the Holy Spirit has engraved upon our hearts, that we may be instructed how we ought to deplore the sins of our soul.
St John Chrysostom † AD 407 Hom. 14. in Ep. Rom.
Who after that he said, I will go to my father, (which brought all good things,) tarried not, but took the whole journey; for it follows, And he arose, and came to his father. Let us do likewise, and not be wearied with the length of the way, for if we are willing, the return will become swift and easy, provided that we desert sin, which led us out from our father’s house. But the father pitieth those who return. For it is added, And when he was yet afar off.
St Augustine † AD 430 ubi sup.
For before that he perceived God afar off, when he was yet piously seeking him, his father saw him. For the ungodly and proud, God is well said not to see, as not having them before his eyes. For men are not commonly said to be before the eyes of any one except those who are beloved.
St John Chrysostom † AD 407 Hom. 10. in Ep. Rom. Greg. ubi sup.
Now the father perceiving his penitence did not wait to receive the words of his confession, but anticipates his supplication, and had compassion on him, as it is added, and was moved with pity.
St Gregory of Nyssa † AD 395
His meditating confession so won his father to him, that he went out to meet him, and kissed his neck; for it follows, and ran, and fell on his neck, and kissed him. This signifies the yoke of reason imposed on the mouth of man by Evangelical tradition, which annulled the observance of the law.
St John Chrysostom † AD 407 Hom. de Patre et duob. Fil.
For what else means it that he ran, but that we through the hindrance of our sins 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 penitent, springing from the heart, which the father gladly received.
St Ambrose † AD 397
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 running there is fore-knowledge, in the embrace mercy,) and as if by a certain impulse of paternal affection, falls upon thy neck, that he may raise up him that is cast down, and bring back again to heaven him that was loaded with sins and bent down to the earth. I had rather then be a son than a sheep. For the sheep is found by the shepherd, the son is honoured by the father.
St Augustine † AD 430 ubi sup.
Or running he fell upon his neck; because the Father abandoned not His Only-Begotten Son, in whom He has ever been running after our distant wanderings. For God was in Christ reconciling the world unto himself. (2 Cor. 5:19.) But to fall upon his neck is to lower to his embrace His own Arm, which is the Lord Jesus Christ. But to be comforted by the word of God’s grace unto the hope of pardon of our sins, this is to return after a long journey to obtain from a father the kiss of love. But already planted in the Church, he begins to confess his sins, 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 thy hired servants. For when he had not bread, he desired to be even a hired servant, which after the kiss of his father he now most nobly disdained.
St John Chrysostom † AD 407 non occ.
The father does not direct his words to his son, but speaks to his steward, for he who repents, prays indeed, but receives no answer in word, yet beholds mercy effectual in operation. For it follows, But the father said unto his servants, Bring forth the best robe, and put it on him.
Theophylact † 1107
By the servants (or angels) you may understand administering spirits, or priests who by baptism and the word of teaching clothe the soul with Christ Himself. For as many of us as have been baptized in Christ have put on Christ. (Gal. 3:27.)
St Augustine † AD 430 de Quæst. Ev. l. ii. q. 33.
Or the best robe is the dignity which Adam lost; the servants who bring it are the preachers of reconciliation.
St Ambrose † AD 397
Or the robe is the cloke of wisdom, by which the Apostle covers the nakedness of the body. But he received the best wisdom; for there is one wisdom which knew not the mystery. The ring is the seal of our unfeigned faith, and the impression of truth; concerning which it follows, And put a ring on his hand.
St Bede † AD 735
That is, his working, that by works faith may shine forth, and by faith his works be strengthened.
St Augustine † AD 430 ut sup.
Or the ring on the hand is a pledge of the Holy Spirit, because of the participation of grace, which is well signified by the finger.
St John Chrysostom † AD 407 ubi sup.
Or he orders the ring to be given, which is the symbol of the seal of salvation, or rather the badge of betrothment, and pledge of the nuptials with which Christ espouses His Church. Since the soul that recovers is united by this ring of faith to Christ.
St Augustine † AD 430 ubi sup.
But the shoes on the feet are the preparation for preaching the Gospel, in order not to touch earthly things.
St John Chrysostom † AD 407 Hom. de Patre et duobus Filiis.
Or he bids them put shoes on his feet, either for the sake of covering the soles of his feet that he may walk firm along the slippery path of the world, or for the mortification of his members. 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 bring the fatted calf, that is, the Lord Jesus Christ, whom 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 permitting, the Son consenting thereto by men was crucified.
St Augustine † AD 430 ubi sup.
Or, the fatted calf is our Lord Himself in the flesh loaded with insults. But in that the Father commands 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 Him, alluding to His death. For He is then killed to each man who believes Him slain. It follows, And let us eat.
St Ambrose † AD 397
Rightly the flesh of the calf, because it is the priestly victim which was offered for sin. But he introduces him feasting, when he says, Be merry; to shew that the food of the Father is our salvation; the joy of the Father the redemption of our sins.
St John Chrysostom † AD 407 ut sup.
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.
St Ambrose † AD 397
He is dead who was. Therefore the Gentiles are not, the Christian is. Here however might be understood one individual of the human race; Adam was, and in him we all were. Adam perished, and in him we all have perished. Man then is restored in that Man who 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.
Theophylact † 1107
As then with respect to the condition of his sins, he had been despaired of; so in regard to human nature, which is changeable and can 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 an 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.
St Augustine † AD 430 ubi sup.
Those banquets 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.
The Latin text
Gregorius Nyssenus
Contempserat patrem in primo recessu adolescentior filius, et opes paternas profuderat: at ubi lapsu temporis est attritus laboribus, dum mercenarius fieret, et eodem cum porcis pabulo pasceretur, rediit in domum paternam castigatus; unde dicitur in se autem reversus dixit: quanti mercenarii in domo patris mei abundant panibus? Ego autem hic fame pereo
Ambrosius
Bene in se revertitur, quia a se recessit: etenim qui ad Deum regreditur, se sibi reddit; et qui recedit a Christo, se sibi abdicat
Augustinus de quaest. Evang
In se autem reversus est cum ab eis quae forinsecus frustra illiciunt et seducunt, in conscientiae suae interiora suam intentionem reduxit
Gregorius Nazianzenus
Est autem secundum tres differentias obedientiae discretio: aut enim metuentes supplicia declinamus a malo, et sumus in dispositione servili; aut mercedis lucra venantes exequimur quae mandantur, mercenariis assimilati; aut ipsius gratia boni et dilectionis ad eum qui dedit legem servimus; et sic dispositionem redolemus filiorum
Ambrosius
Filius enim, qui habet sancti spiritus pignus in corde, saecularis mercedis lucra non quaerit, sed ius servat heredis. Sunt etiam mercenarii boni qui conducuntur ad vineam; isti non siliquis, sed panibus abundant
Augustinus
Unde autem hoc scire poterat in quo tanta erat oblivio Dei, sicut in omnibus idololatris fuit, nisi quia ista recogitatio resipiscentis est, cum Evangelium praedicaretur? Iam poterat talis animadvertere, multos praedicare veritatem; inter quos quidam essent non ipsius amore veritatis ducti, sed cupiditate comparandorum saecularium commodorum; qui tamen non aliud annuntiant, sicut haeretici: unde mercenarii recte appellantur: in eadem quippe domo sunt eumdem panem verbi tractantes, non tamen in hereditatem aeternam vocati, sed temporali mercede conducti
Chrysostomus
Signanter autem subdit ego autem hic fame pereo: quasi diceret: ego non alienus, sed filius boni patris, et frater filii obsequentis, ego liber et generosus, factus sum miserior mercenariis, a summa celsitudine primae nobilitatis ad infimam humilitatem delapsus
Gregorius Nyssenus
Non prius autem rediit ad pristinam felicitatem, quam in se rediens sentiret opprimentis aerumnae praesentiam, et meditaretur poenitentiae verba, quae subduntur: surgam
Augustinus
Quia iacebat; et ibo, quia longe aberat; ad patrem meum, quia sub principe porcorum erat. Cetera vero sunt poenitentiam meditantis in confessione peccati, nondum tamen agentis: non enim iam dicit patri, sed dicturum se esse promittit cum venerit. Intelligas igitur, hoc nunc accipiendum esse venire ad patrem, in Ecclesia constitui per fidem, ubi peccatorum legitima et fructuosa iam possit esse confessio. Dicit ergo dicturum se esse patri: pater
Ambrosius
Quam misericors qui offensus. Nec paternum nomen dedignatur audire. Peccavi. Haec est prima confessio apud auctorem naturae, praesulem misericordiae, arbitrum culpae. Sed si Deus novit omnia, vocem tamen tuae confessionis expectat: ore enim confessio fit ad salutem quia alleviat pondus erroris quisquis ipse se onerat; et accusationis excludit invidiam qui accusatorem praevenit confitendo. Frustra velis occultare quem nihil fallit, et sine periculo prodas quod scias esse iam cognitum: confitere magis ut interveniat pro te Christus, roget pro te Ecclesia, illacrymet populus; nec verearis ne non impetres. Advocatus spondet veniam, patronus promittit gratiam, reconciliationem tibi paternae pietatis pollicetur assertor. Subdit autem in caelum et coram te
Chrysostomus
Dicens coram te, ostendit hunc patrem Deum debere intelligi: Deus enim solus conspector est omnium, a quo nec in corde meditata peccata abscondi possunt
Augustinus
Utrum autem hoc est peccatum in caelum quod est coram te, ut caelum appellaverit ipsam summitatem patris; an potius peccavi in caelum coram sanctis animabus, coram te autem in ipso penetrali conscientiae?
Chrysostomus
Vel caelum hoc loco intelligatur Christus: qui enim in caelum peccat, quod etsi supernum, tamen visibile elementum est, ipse est qui peccat in hominem quem suscepit filius Dei pro salute nostra
Ambrosius
Vel peccato animae caelestia significantur dona spiritus imminuta; vel quia ab illius gremio matris Ierusalem quae est in caelo non oportuit deviari. Deiectus autem se exaltare non debet; unde subdit iam non sum dignus vocari filius tuus. Et ut merito suae humilitatis possit attolli, subdit fac me sicut unum de mercenariis tuis
Beda
Ad filii affectum, qui omnia quae patris sunt, sua esse non ambigit, aspirare nequaquam praesumit; sed mercenarii statum iam pro mercede serviturus desiderat; verum nec hunc quidem nisi paterna dignatione se mereri posse testatur
Gregorius Nyssenus
Hunc autem filium prodigum spiritus sanctus nobis descripsit, ut instruamur nos qualiter debeamus cordis deplorare peccamina
Chrysostomus
Qui postquam dixit ibo ad patrem meum, quod ei cuncta attulit bona, non mansit, sed totum iter transivit; sequitur enim et surgens venit ad patrem suum. Sic et nos faciamus, nec pigeat nos longitudinis viae: quia si voluerimus, fiet regressus celer et facilis, dummodo deseramus peccatum, quod nos a domo paterna eduxit. Est autem pater redeuntibus clemens: nam subditur cum autem adhuc longe esset, vidit illum pater suus
Augustinus
Ante enim quam intelligeret Deum longe existens, cum tamen iam pie quaereret, vidit illum pater ipsius. Impios enim, et superbos convenienter non videre dicitur tamquam ante oculos non habens: ante oculos enim haberi nonnisi qui diliguntur, dici solent
Chrysostomus
Sensit autem pater poenitentiam; non expectavit recipere confessionis verba, sed praevenit petitionem, misericorditer agens: unde subditur et misericordia motus est
Gregorius Nyssenus
Confessionis meditatio placavit ei patrem, ut obviam iret ei, et oscula collo conferret; sequitur enim et accurrens cecidit super collum eius, et osculatus est eum. Quod significat rationale iugum hominis ori impositum per evangelicam traditionem, quae abiecit observantiam legis
Chrysostomus
Quid enim est aliud quod occurrit, nisi quia nos, peccatis impedientibus, nostra virtute ad Deum pervenire non poteramus? Ipse autem potens ad invalidos pervenire descendit. Osculatur autem os, per quod emissa de corde confessio poenitentis exierat, quam pater laetus excepit
Ambrosius
Occurrit igitur tibi, quia audit te intra mentis secreta tractantem: et cum adhuc longe sis, occurrit, ne quis impediat: complectitur quoque: in occursu enim praescientia est, in complexu clementia; et quasi quodam patrii amoris affectu supra collum cadit, ut iacentem erigat, et oneratum peccatis atque in terrena deflexum reflectat ad caelum. Malo ergo filius esse, quam ovis: ovis enim a pastore reperitur, a patre filius honoratur
Augustinus de quaest. Evang
Vel accurrens cecidit super collum eius: non enim pater unigenitum filium suum deseruit, in quo usque in nostram longinquam peregrinationem cucurrit: quia Deus erat in Christo mundum reconcilians sibi. Cadere autem super collum eius, est humiliare in amplexum eius brachium suum, quod est dominus Iesus Christus. Consolari autem verbo gratiae Dei ad spem indulgentiae peccatorum, hoc est post longa itinera remeantem mereri a patre osculum caritatis. Incipit autem iam constitutis in Ecclesia peccata confiteri, nec dicit omnia quae dicturum se esse promiserat; sequitur enim dixitque filius ei: pater, peccavi in caelum et coram te: iam non sum dignus vocari filius tuus. Hoc enim vult fieri per gratiam, quo se indignum per merita fatetur. Non addit quod in illa meditatione dixerat fac me sicut unum de mercenariis tuis: cum enim panem non haberet, vel mercenarius esse cupiebat; quod post osculum patris generosissime iam dedignabatur
Chrysostomus
Pater autem ad filium sermonem non dirigit, sed ministris loquitur: quia qui poenitet orat: sed responsum verbo vere non accipit, misericordiam vero efficaciter in effectu intuetur; sequitur enim dixit autem pater ad servos suos: cito proferte stolam primam, et induite illum
Theophylactus
Servos vel Angelos intelligas administratorios spiritus, vel sacerdotes, qui Baptismate et verbo doctrinae animam vestiunt in ipso Christo. Quotquot enim in Christo baptizati sumus, Christum induimus
Augustinus
Vel stola prima est dignitas quam perdidit Adam; servi qui eam proferunt, sunt reconciliationis praedicatores
Ambrosius
Vel stola est amictus sapientiae, quo nuda corporis apostoli tegunt. Accepit autem sapientiam primam: est enim et alia quae mysterium nescit. Annulus autem est sincerae fidei signaculum et expressio veritatis; de quo sequitur et date annulum in manum eius
Beda
Idest in operatione, ut per opera fides clarescat, et per fidem opera confirmentur
Augustinus
Vel annulus in manu pignus est spiritus sancti, propter gratiae participationem, quae digito bene significatur
Chrysostomus
Vel iubet annulum dari, sive signaculum salutaris symbolum, seu magis desponsationis insigne et nuptiarum pignus, quibus Christus Ecclesiam sponsat, cum anima resipiscens per annulum fidei iungitur
Augustinus
Calceamenta autem in pedes praeparatio est evangelizandi ad non tangenda terrena; de quibus sequitur et calceamenta in pedes eius
Chrysostomus
Vel mandat calceamenta pedibus imponi, aut propter cooperienda vestigia, ut per lubricum mundi istius iter fixus incedat; aut propter mortificationem membrorum: vitae enim nostrae cursus in Scripturis pes appellatur; et mortificationis species calceamentis imponitur, quia de animalium mortuorum pellibus conficiuntur. Addit et vitulum illi saginatum, iugulandum in convivii exhibitione; sequitur enim et adducite vitulum saginatum, idest dominum Iesum Christum; quem vitulum nominat propter hostiam corporis immaculati: saginatum autem dixit, quia pinguis et opimus intantum est ut pro totius mundi salute sufficiat. Non autem ipse pater vitulum immolavit, sed aliis immolandum tradidit; permittente enim patre consentiens filius ab hominibus crucifixus est
Augustinus
Vel vitulus saginatus est ipse dominus, secundum carnem satiatus opprobriis. Quod autem imperat ut adducant eum, quid aliud est nisi ut praedicent eum, et annuntiando faciant venire in exhausta fame viscera filii esurientis? Nam etiam ut occidant eum iubet: hoc est, ut mortem eius insinuent: tunc enim cuique occiditur cum credit occisum: sequitur enim et manducemus
Ambrosius
Bene carnem vituli, quia sacerdotalis est victima, quae pro peccatis fiebat. Epulantem autem inducit, cum dicit epulemur, ut ostenderet quoniam paternus est cibus, salus nostra; et patris est gaudium, nostrorum redemptio peccatorum
Chrysostomus
Ipse enim pater gaudet in reditu filii, et convivatur in vitulo: quia misericordiae suae fructum in immolatione filii sui gaudens creator, in acquisitione populi credentis epulatur; unde sequitur quia hic filius meus mortuus erat et revixit; perierat, et inventus est
Ambrosius
Ille periit qui fuit. Itaque gentes non sunt, Christianus est. Potest tamen et hic una species accipi generis humani. Fuit Adam, et in illo fuimus omnes; periit Adam, et in illo omnes perierunt. Homo igitur in illo homine qui perierat reformatur. Potest et de agente poenitentiam dictum videri, quia non moritur nisi qui aliquando vixerit. Et gentes quidem cum crediderint, per gratiam vivificantur; qui vero lapsus fuerit, per poenitentiam reviviscit
Theophylactus
Quantum ergo ad vitiorum conditionem mortuus fuerat desperatus; sed quantum ad humanam naturam, quae mutabilis est, et potest a vitio ad virtutem converti, deperditus dicitur: nam minus est perdi quam mori. Quilibet autem revocatus et mundatus a crimine, saginati vituli particeps causa laetitiae fit patri et famulis eius, idest Angelis et sacerdotibus; unde sequitur et coeperunt omnes epulari
Augustinus
Istae epulae atque festivitas nunc celebrantur, per orbem terrarum Ecclesia dilatata atque diffusa: vitulus enim ille in corpore et sanguine dominico et offertur patri, et pascit totam domum
15:25
St Bede † AD 735
While the Scribes and Pharisees were murmuring about His receiving sinners, our Saviour put three parables to them successively. In the two first He hints at the joy He has with the angels in the salvation of penitents. But in the third He not only declares His own joy and that of His angels, but He also blames the murmurings of those who were envious. For He says, Now his elder son was in the field.
St Augustine † AD 430 ubi sup.
The elder son is the people of Israel, not indeed gone into a distant country, yet not in 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 by the same Scriptures, he was looking upon the liberty of the Church. Whence it follows; 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 Gospel. It follows, And he called one of the servants, &c. that is, he 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 himself present? His Father’s servant, the prophet, answers him. For it follows; And he said unto him, Thy brother is come, &c. 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 new song, because His praise is from the end of the earth; (Is. 42:10.) and for his sake who was afar off, was slain the Man who knows how to bear our infirmities, for they who have not been told of Him have seen Him. (See Isa. 53:4; 52:15.)
St Ambrose † AD 397
But the younger son, that is the Gentile people, is envied by Israel as the elder brother, the privilege of his father’s blessing. Which the Jews did because Christ sat down to meat with the Gentiles, as it follows; And he was angry, and would not go in, &c.
St Augustine † AD 430
He is angry even also now, and still is unwilling to enter. When then the fulness of the Gentiles shall have come in, His father will go out at the fit time that all Israel also may be saved, as it follows, therefore came his father out and entreated him. (Rom. 11:26.) For there shall he at some time an open calling of the Jews to the salvation of the Gospel. Which manifestation of calling he calls the going out of the father to entreat the elder son. Next the answer of the 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 command, 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 understood 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 was as a least before thee, and I am always with thee. (Ps. 7, 22.) But who is the kid which he never received to make merry upon? for it follows, Thou never gavest me a kid, &c. Under the name of a kid the sinner may be signified.
St Ambrose † AD 397
The Jew requires a kid, the Christian a lamb, and therefore is Barabbas released to them, to us a lamb 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.
St Augustine † AD 430
But I do not see the object of this interpretation, for it is very absurd for him 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, how does the son whom the father did not entertain say that this was never given him, seeing that all the sons will rejoice at his destruction? His complaint then is, that the Lord Himself was denied him to feast upon, because he deems Him a sinner. For since He is a kid to that nation which regards Him as a violater and profaner of the Sabbath, it was not meet that they should be made merry at his banquet. But his words with my friends are understood according to the relation of the chiefs with the people, or of the people of Jerusalem with the other nations of Judæa.
St Jerome † AD 420 in Ep. 21. ad Damasum.
Or he says, Thou never gavest me a kid, that is, no blood of prophet or priest has delivered us from the Roman power.
St Ambrose † AD 397
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 thy son is come, who hath devoured thy living, &c.
St Augustine † AD 430 ubi sup.
The 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 desire.
St Jerome † AD 420 Ubi sup.
Now in that which he says, Thou hast killed for him the fatted calf, he confesses that Christ has come, but envy has no wish to be saved.
St Augustine † AD 430
But the father does not rebuke him as a liar, but commending his stedfastness with him invites him to the perfection of a better and happier rejoicing. Hence it follows, But he said to him, Son, thou art ever with me.
St Jerome † AD 420 ubi sup.
Or after having said, “This is boasting, not truth,” the father does not agree with him, but restrains him in another way, saying, Thou art with me, by the law 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 lies to his father who hates his brother.
St Ambrose † AD 397
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 communion with Him.
St Augustine † AD 430 ubi sup.
But what means he that he adds, And all that I have 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 want. But how all things? Must then God be supposed to have subjected the angels also to the possession of such a son? If you so take possession as that the possessor of a thing is its lord, certainly not all things. For we shall not be the lords, but the companions of angels. Again, 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 that 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.
St Ambrose † AD 397
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.
Theophylact † 1107
Or to take the whole differently; the character of the son who seems to complain 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.
Titus of Bostra † AD 378
The elder son then as a husbandman was engaged in husbandry, digging not the land, but the field of the soul, and planting trees of salvation, that is to say, the virtues.
Theophylact † 1107
Or he was in the field, that is, in 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 found what was being done, he was unwilling to enter into the common joy.
St John Chrysostom † AD 407 Hom. 64. in Matt.
But it is asked, whether one who grieves at the prosperity of others is affected by the passion of envy. We must answer, that no Saint grieves at such things; 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 bringing 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 shall obtain great things. Therefore he introduces others so troubled at these good things as to be consumed with envy, but those who return, treated with such great honour as to become themselves an object of envy to others.
Theophylact † 1107
Or by this parable our Lord reproves the will of the Pharisees, whom according to the argument he terms just, as if to say, Let it be that you are truly just, having transgressed none of the commandments, must we then for this reason refuse to admit those who turn away from their iniquities?
St Jerome † AD 420 ubi sup.
Or, in another way, all justice in comparison of the justice of God is injustice. Therefore Paul says, Who shall deliver me from the body of this death? (Rom. 7:24.) and hence were the Apostles moved with anger at the request of the sons of Zebedee. (Matt. 20:24.)
St Cyril of Alexandria † AD 444
Which we also ourselves sometimes feel; for some live a most excellent and perfect life, another off time even in his old age is converted to God, or perhaps when just about to close his last day, through God’s mercy washes away his guilt. But this mercy some men reject from restless timidity of mind, not counting upon the will of our Saviour, who rejoices in the salvation of those who are perishing.
Theophylact † 1107
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 for a little. Such a kid was Ahab to Elijah, who said, Lord, they have killed thy prophets. (1 Kings 19:14.)
St Ambrose † AD 397
Or else, This brother 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 excludes him; therefore could he not hear the dancing and music, that is, not the wanton fascinations of the stage, but the harmonious song of a people, resounding with the sweet pleasantness of joy for a sinner saved. For they who seem to themselves righteous are angry when pardon is granted to one confessing his sins. Who art thou that speakest against thy Lord, that he should not, for example, forgive a fault, when thou pardonest whom thou wilt? But we ought to favour forgiving sin after repentance, lest while grudging pardon to another, we ourselves obtain it not from our Lord. Let us not envy those who return from a distant country, seeing that we ourselves also were afar off.
The Latin text
Beda
Murmurantibus de peccatorum susceptione Scribis et Pharisaeis; tres per ordinem parabolas salvator posuit: duabus primis quantum ipse cum Angelis de poenitentium salute gaudeat insinuat; in hac vero tertia non suum tantummodo suorumque gaudium demonstrat, sed et invidentium murmur reprehendit; dicitur enim erat autem filius eius senior in agro
Augustinus de quaest. Evang
Maior filius populus Israel est, non quidem profectus in longinquam regionem, sed tamen in domo non est: in agro autem est; idest, in ipsa hereditaria opulentia legis et prophetarum terrena potius operatur. Veniens autem de agro domum appropinquare coepit; idest, labore servilis operis improbato, ex eisdem Scripturis Ecclesiae libertatem consideravit; unde sequitur et cum veniret, et appropinquaret domui, audivit symphoniam et chorum; idest, spiritu sancto plenos vocibus consonis Evangelium praedicare; sequitur enim et vocavit unum de servis, et interrogavit quid hoc esset: idest, sumit ad legendum aliquem prophetarum, et in eo quaerens quodammodo interrogat unde ista festa in Ecclesia celebrantur, in qua se esse non videt. Respondet ei servus patris propheta; sequitur enim isque dixit illi: frater tuus venit et occidit pater tuus vitulum saginatum, quia salvum illum recepit; quasi dicat: in extremis terrae fuit frater tuus; sed inde maior exultatio cantantium domino canticum novum, quia laus eius ab extremis terrae, et propter eum qui absens erat, occisus est vir sciens ferre imbecillitatem: quia quibus non est narratum de eo viderunt
Ambrosius
Adolescentiori autem filio, idest populo ex gentibus, Israel, tamquam maior frater, beneficium paternae benedictionis invidit; quod faciebant Iudaei, quia Christus cum gentibus epularetur; unde sequitur indignatus est autem, et nolebat introire
Augustinus
Indignatur etiam et nunc, et adhuc non vult intrare. Cum ergo plenitudo gentium introierit, egredietur opportuno tempore pater eius, ut etiam omnis Israel salvus fiat; unde sequitur pater ergo illius egressus coepit rogare eum. Erit enim quandoque aperta vocatio Iudaeorum in salutem Evangelii; quam manifestationem vocationis tamquam egressum patris appellat ad rogandum maiorem filium. Deinde quae respondit maior filius, quaestiones duas habent; sequitur enim at ille respondens dixit patri suo: ecce tot annis servio tibi, et nunquam mandatum tuum praeterivi. De mandato non praetergresso facile illud occurrit, non de omni mandato dictum, sed de uno maxime necessario, quod nullum alium Deum praeter unum creatorem omnium colere visus est. Neque iste filius in omnibus Israelitis, sed in his intelligitur personam habere qui numquam ab uno Deo ad simulacra conversi sunt. Quamquam enim terrena desideraret, ab uno tamen Deo iste desiderabat bona, quamvis communia cum pecoribus: unde et in Psalmo 72, 23 dicitur: ut iumentum factus sum apud te, et ego semper tecum. Sed quis est hoedus quem numquam accepit ad epulandum? Sequitur enim et nunquam dedisti mihi hoedum, ut cum amicis meis epularer. Peccator hoedi nomine significari valet
Ambrosius
Iudaeus hoedum requirit, Christianus agnum; et ideo illis Barabbas solvitur, nobis agnus immolatur. Quae res etiam in hoedo videtur, quia Iudaei ritum veteris sacrificii perdiderunt. Vel qui hoedum quaerunt, expectant Antichristum
Augustinus
Sed non invenio exitum huius sententiae. Multum enim absurdum est eum cui post dicitur tu mecum es semper, hoc a patre optasse ut Antichristo crederet. Neque omnino aliquem Iudaeorum, qui Antichristo credituri sunt, istum filium fas est intelligi. Quomodo autem epularetur ex illo hoedo, si ipse est Antichristus, qui ei non crederet? At si hoc est epulari ex hoedi occisione, quod est de Antichristi perditione laetari; quomodo dicit filius quem recepit pater, hoc sibi non fuisse concessum, cum omnes filii de eius perditione laetaturi sint? Ipsum igitur sibi dominum negatum ad epulandum conqueritur, dum eum peccatorem putat: cum enim hoedus est illi genti, idest cum eum sabbati violatorem et profanatorem aestimat, iucundari epulis illius non meruit
Gregorius
Quod autem dicit cum amicis meis, aut ex persona principum cum plebe intelligatur, aut ex persona populi Hierosolymitani, cum ceteris populis Iuda
Hieronymus
Vel dicit nunquam dedisti mihi hoedum; idest, nullus sanguis prophetae vel sacerdotis a Romano imperio nos liberavit
Ambrosius
Impudens autem filius similis est publicano iustificanti se, quia legem servabat in littera: impie accusabat fratrem, quod cum meretricibus paternam substantiam prodegisset; sequitur enim sed postquam filius tuus hic, qui devoravit substantiam suam cum meretricibus, venit, occidisti illi vitulum saginatum
Augustinus
Meretrices autem sunt superstitiones gentilium, cum quibus substantiam dissipat qui, relicto vero connubio veri Dei, cum Daemone foeda cupiditate fornicatur
Hieronymus
In hoc autem quod dicit occidisti illi vitulum saginatum, confitetur venisse Christum, sed invidia non vult salvari
Augustinus
Non autem pater eum quasi mentientem redarguit, sed secum perseverantiam eius approbans, ad perfectionem potioris atque iucundioris exultationis invitat; unde sequitur at ipse dixit illi: fili, tu semper mecum es
Hieronymus
Vel quod dixerat, iactantia est, non veritas; cui pater non consentit, sed alia compescit ratione, dicens mecum es, lege qua stringeris: non quia non peccaverit, sed quia Deus eum semper castigando retraxit. Nec mirum si patri mentitur qui fratri invidet
Ambrosius
Sed bonus pater etiam hunc salvare cupiebat, dicens tu mecum semper es, vel quasi Iudaeus in lege, vel quasi iustus in communione
Augustinus
Quid autem sibi vult quod addidit et omnia mea tua sunt, quasi non sint et fratris? Sed sic a perfectis et immortalibus filiis habentur omnia, ut sint et omnium singula, et omnia singulorum: ut enim cupiditas nihil sine angustia, ita nihil cum angustia caritas tenet. Sed quomodo omnia? Nonne et Angelos Deus in possessionem tali filio subiecisse putandus est? Si possessionem sic accipias ut eius possessor ipse sit dominus, non utique omnia: non enim domini erimus, sed consortes potius Angelorum. Si vero possessio sic intelligitur; quomodo recte dicimus possidere animas veritatem, non invenio cur non vere ac proprie id possimus accipere: non enim illud loquimur ut dominas veritatis dicamus animas. Aut si nomine possessionis ab hoc sensu impedimur, illud quoque auferatur: non enim ait pater: omnia possides, sed omnia mea tua sunt; nec tamen ut ipsius domini. Quod enim est in nostra pecunia, potest familiae nostrae vel alimentum esse, vel ornamentum, vel aliud huiusmodi. Et certe cum ipsum patrem recte ille possit suum dicere, non video quomodo quae ipsius sunt, non etiam recte sua vocare possit, diversis dumtaxat modis. Cum enim beatitudinem illam obtinuerimus, nostra erunt ad videndum superiora, ad convivendum aequalia, ad dominandum inferiora. Congaudeat igitur securissimus maior frater
Ambrosius
Si enim desinat invidere, omnia sua sunt, vel Iudaeus sacramenta veteris testamenti, vel baptizatus nova etiam possidens
Theophylactus
Vel aliter totum. Persona filii, qui videtur murmurare, sumitur pro omnibus quicumque scandalizantur in subditis; sicut David introducit personam passam scandalum in peccatorum pace
Titus
Maior igitur filius sicut agricola insistebat agriculturae, non terrestrem, sed animae agrum fodiens, et salutis arbores inserens, scilicet virtutes
Theophylactus
Vel erat in agro, hoc est in mundo, colens propriam carnem, ut repleatur panibus, et seminans in lacrymis ut in gaudio metat: sed cognitis gestis nolebat intrare ad commune gaudium
Chrysostomus
Quaeritur autem si afficitur passione livoris dolens in prosperis aliorum. Dicendum est autem, quod nullus sanctorum dolet in talibus; immo bona aliorum sua existimat. Non autem oportet omnia quaecumque parabola continet, ad litteram pertractare; sed sensum elicientes cuius causa componitur, nihil aliud perscrutari. Haec ergo parabola ad hoc est composita ut peccatores non diffidant reverti, scientes quod magna consequentur: unde introducit alios turbatos in eorum bonis, ut indicet eos livore tabescentes, sed tanto decore honoratos redeuntes, ut etiam invidiosi possint aliis fieri
Theophylactus
Vel Pharisaeorum intentionem corrigit dominus per praesentem parabolam, quos ex hypothesi nominat iustos; quasi dicat: esto vere vos iustos esse, nec transgressos aliquod mandatorum: numquid igitur propter hoc non oportet admittere a flagitiis redeuntes?
Hieronimus
Vel aliter. Omnis iustitia in comparatione Dei est iniustitia; unde Paulus: quis me liberabit de corpore mortis huius? Unde apostoli indignati sunt pro petitione matris filiorum Zebedaei
Cyrillus
Quod et nos ipsi quandoque patimur; vivunt enim quidam praestantissimam et optimam vitam; alius autem in ipso senio multoties ad Deum convertitur, vel forsitan extremum diem claudere debens, ac diluit reatus, domino miserante. Hoc quidem aliquando respuunt ex importuna pusillanimitate, non attendentes mentem salvatoris, qui de salute pereuntium gaudet
Theophylactus
Dicit ergo filius patri: gratis duxi in doloribus vitam, a peccatoribus molestatus; et numquam causa mei decrevisti mactandum esse hoedum, idest persequentem me peccatorem, ut paululum recrearer; qualis hoedus fuit Achab Eliae qui dicebat: domine, prophetas tuos occiderunt
Ambrosius
Vel aliter. Notatur hic frater usque adeo ut de villa venire dicatur, hoc est terrenis operibus occupatus, ignorans quae sunt spiritus Dei, ut denique numquam pro se vel hoedum quaeratur occisum: non enim pro invidia, sed pro venia mundi agnus est immolatus. Invidus hoedum quaerit, innocens agnum pro se desiderat immolari. Ideo et senior dicitur, eo quod cito quis per invidiam consenescat; ideo et foris stat, eo quod malevolentia eum excludat; ideo chorum et symphoniam audire non potest, hoc est nonnulla theatralis incentiva lasciviae, sed plebis concordiam concinentis quae de peccatore salvato dulcem laetitiae suavitatem resultat; qui enim sibi iusti videntur, indignantur quando alicui peccatum fatenti venia laxatur. Quis tu es qui domino contradicas, ne videlicet culpam relaxaret, cum tu cui volueris ignoscas? Sed remittendis post poenitentiam debemus favere peccatis; ne dum veniae alterius invidemus, ipsi eam non mereamur a domino. Non invideamus de longinqua regione remeantibus, quia et nos fuimus in regione longinqua
15:1
Ver. 1. Then drew near under Him all the publicans and sinners. πάντες, all, that is, many came together to hear Christ, attracted by His sanctity and by the loving-kindness with which He called sinners to Himself, and promised pardon and salvation to the penitent. For His preaching was, "Repent, for the kingdom of heaven is at hand." S. Mat 4:17.
15:2
Ver. 2. And the Pharisees and Scribes murmured. For as they avoided the touch of unclean bodies, so did they avoid that of sinful souls. Hence they did not deign to speak to sinners, much less to eat with them. This constituted the proud spirit of the Pharisees, who thought themselves pure and holy in all things pertaining to the law, and therefore kept apart from the impure that they might not be defiled. To them the spirit of Christ was clearly opposed; for He came into the world to save sinners, and therefore sought opportunity to converse with them, and when invited was present at their feasts; for nothing is more pleasing to God than the conversion of the sinner. "From which we may gather," says S. Gregory (Hom. 34), "that true justice, i.e. the justice of Christ, is full of compassion, but that the false justice of the Pharisees is scornful." "Indeed, it is," says S. Chrysostom, "the mark of the apostolic life, to think for the salvation of souls."
15:4
Ver. 4. What man of you, having an hundred sheep, if he 1ose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? For a sheep is a simple and foolish animal, which, in search of pasture, easily loses its way and wanders from the fold, and when once astray is unable to return. So that there is need of a shepherd to go forth and seek it. So we, by reason of our sinful lusts, were as wandering sheep, treading the path which led to perdition, without a thought of God or of heaven, or of the salvation of our souls. Wherefore Christ came down from heaven to seek us, and to lead us back from the way of destruction to that which leadeth to eternal life. So we read, "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all," Isa 53:6; and again, "Ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls." 1Pe 2:25.
15:5
Ver. 5. And when he hath found it, he layeth it on his shoulders, rejoicing. Or as the Arabic renders it, "He carries it on his shoulders joyfully," that he may the more quickly return it to the flock. In like manner on Christ "was laid," as saith the prophet Isaiah, the iniquity of us all." Hence Gregory of Nyssa, writes in the Catena, "When the shepherd had found the sheep, he did not punish it, he did not drive it to the fold, but placing it on his shoulder, and carrying it gently, he reunited it with the flock." Oh how wondrous is the meekness, clemency, and love of Christ our Lord! It was to represent this love to the faithful that Christ is depicted in our temples with the lost sheep on His shoulders, carrying it back to the flock, and it is related of the son of Charlemagne, that laying aside his royal state, he became a monk, and when employed in keeping sheep, followed to the letter the example set by the Good Shepherd: for humility and the imitation of Christ is in truth the glory of Christian kings.
15:6
Ver. 6. Rejoice with me; for I have found my sheep which was lost. Συγχάζητέ μοι, Let My joy be one with yours partake of My joy. His joy is so great that he cannot confine it to Himself, His friends must rejoice also. He further indicates that the event is such a happy one, that it ought to afford matter for rejoicing to all. He says not, "Rejoice with the sheep that is found," but, "with Me." Because truly our life is His joy. S. Gregory. Ver. 7. I say unto you, that likewise joy shall be in heaven, &c., i.e. greater joy, for such is implied by the comparative particle ρ̀, "than." The angels then, and the saints in heaven rejoice with exceeding great joy when it is made known to them, by the revelation of God, that a sinner is converted; for when such an one by repentance passes from condemnation to life, it is a gain to the sinner to the angels and above all to God Himself. The sinner passes from sin unto righteousness, from hell to heaven. The angels therefore rejoice at the blessedness of such an one, because, says Euthymius, they are kindly disposed towards men and because by repentance men become like them in purity and in holiness. They rejoice also on their own account because the ruin which was effected by Lucifer and his angels is remedied by the justification and sanctification of men, and because the places from which these angels fell are restored and filled up. It is a joy to God because He is φιλόψυχος, a lover of souls, and thirsts for the salvation of men. Again the angels rejoice that the desire of God, whom they love above all things, is fulfilled, and that He is a partaker of this joy, as well as honoured by the penitence of the, sinner. Apposite to this matter is the vision of Carpus, to whom Christ made known that He so longed for the conversion of sinners, as to be ready again to suffer death upon the Cross, if thereby this object could be effected. And Palladius relates that a certain Anchorite, who had fallen into sin, repented in sackcloth and ashes with many tears; whereupon an angel appeared to him and said, "The Lord hath accepted thy penitence, and hath had compassion on thee. Take heed that thou art not again led astray." By this argument, Christ rebukes the Pharisees for murmuring against Him because He companied with sinners in order to convert them. For the conversion of sinners is a work most pleasing to God and His angels. The Pharisees ought therefore to take part in this work, and to share in the rejoicing. For "all the fruit" of the Incarnation, and of the death of Christ upon the Cross is "to take away sin," Isa 27:9, "to bring in everlasting righteousness," and to extend the kingdom of God. S. Mat 6:10. The knowledge of this ought to excite in every follower of Christ a zealous love for the souls of men. Hence S. Gregory, when he heard that the English had been converted by the preaching of Augustine, rejoiced in spirit, and wrote; "If there is great joy in heaven over one sinner that repenteth, what joy, think you, has there been over the conversion of so great a people; for by their repentance and faith they have condemned the sins which they aforetime had committed. Whilst heaven is thus rejoicing, let us repeat the angelic strain, and let us all with one accord exclaim, 'Glory to God in the highest, and on earth peace, goodwill towards men.'"
15:7
More than over ninety and nine just persons. God and His holy angels, then, rejoice over one penitent more than over one righteous man, nay, more than over ninety and nine just persons; because from the conversion of the sinner there arises a new joy, which seems more perceptible, and is in reality felt more than that continuous and long-standing joy which attaches itself to the ninety and nine; a joy which, although actually the greater, seems to men to lose its freshness by reason of its long duration. For the novelty of a thing which we long for awakens in us a vast and a new joy, which is felt all the more on account of its novelty, as we find when we receive tidings of victories or conversions; and Christ often speaks after the manner of men, especially in His parables. The saying of S. Bernard, that "The tears of penitents are the wine of the angels," applies here: The joy over the conversion of a sinner, writes Emmanuel Sà, is sensibly greater. Although in other respects, a man undoubtedly rejoices more over ninety-nine sheep than over one, and God joys more over ninety and nine just persons than over one sinner that repenteth. S. Gregory adds that God and His angels rejoice the more, because penitents are wont to be more fervent in their love than those who have not fallen away. And elsewhere he says, "The life of fervent devotion which follows after sins committed is often more pleasing to God than that innocence which grows sluggish in its security." "Just as the leader in battle loves that soldier more who, having turned from flight, bravely pursues the enemy, than he who never turned his back and never did a brave act." "And as again the husbandman loves that land more which, after bearing thorns, yields abundant fruit, than that which never had thorns, and never gave him a plentiful crop." Finally (Hom. 34), he cites the example of Victorinus who, having fallen into carnal sin, entered a monastery, and there subjected himself to the severest penance, and so merited to be transfused with the light of heaven, and to hear the voice of God, "Thy sin is forgiven thee!" If therefore penance be of such avail in a sinner, how great, infers S. Gregory, must be its power in a just man! For many, he says, are conscious of no evil, yet subject themselves to austerities as extreme as if they were beset by every kind of sin. They eschew all things, even such as are lawful, they gird themselves about with a lofty disdain of earth and earthly things, they consider every pleasure forbidden, they deprive themselves of such good things as are allowed them, things that are seen they despise, they yearn for the things which are invisible, they rejoice in mourning, in all things they humble themselves, and deplore sins of thought, as many mourn over sins actually committed.
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Ver. 8. Either that woman having ten pieces of silver, &c. "Sweep," or as the Arabic renders it, "cleanse;" not "overturn," as some read with S. Gregory. The "piece of silver," or drachma, was a coin weighing the eighth part of an ounce. Hence S. Cyril explains, that by the parable of the lost sheep we are to understand, mystically, that we are the creatures of God who made us, and the sheep of His pasture, but that by this second parable we are taught that we were created in the image and likeness of God, just as the coin bears the image of the king. S. Gregory (Hom. 34), very fully explains the parable, and applies it in the following manner: "He who is signified by the shepherd, is signified also by the woman. For it is God Himself God and the wisdom of God. And because there is an image impressed on the piece, the woman lost the piece of silver when man, who was created after the image of God, by sinning fell away from the likeness of his Creator. The woman lighted a candle, because the wisdom of God appeared in man. For the candle is a light in an earthen vessel, but the light in an earthen vessel is the Godhead in the flesh, and when the candle was lit she overturned (evertit) the house. Because as soon as His divinity shone forth through the flesh, all our consciences were appalled. But the word 'overturn' differs not from the 'cleanse' or 'sweep' of the other MSS. Because the corrupt mind, if it be not first overthrown through fear is not cleansed from its habitual faults. But when the house is overturned the piece of silver is found, for when the conscience of man is disturbed, the likeness of the Creator is restored in him." And again, "Who are the friends and neighbours but those heavenly powers afore mentioned, who are near to the Divine Wisdom, inasmuch as they approach Him through the grace of continual vision?" Hence in conclusion he says, "The woman 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, who even after his sin did not fall utterly away from his Maker, because the eternal Wisdom, shining through the flesh by His miracles, restored him by the light of the earthen vessel." Or, as Theophylact interprets it, "The friends are all the heavenly powers; but the neighbours, the thrones cherubims and seraphims which are most nigh unto God." Lastly, S. Gregory Nyssen, says, "The ten pieces of silver are so many virtues, of which we ought to lack none, for like the commandments they are complete in themselves (decem). The candle is the divine word or perhaps the torch of repentance; the neighbours, reason, desire, anger, and such like affections." Ver. 11. And He said, A Certain man had two sons. This parable is the third of the series, and like the two preceding ones, is designed to show the joy which is in heaven over the conversion of a sinner. And so there are three principal persons in the parable, the father and his two sons, the elder careful of his possessions, the younger a spendthrift. The father is God, who created all men, or Christ, who redeemed and regenerated all men with His blood, and who daily regenerates them by baptism. The two sons are understood by universal consent to represent the Jews and the Gentiles. By the elder, who was ever with his father, we may understand the Jews; by the younger the Gentiles, who having worshipped God in the days of Adam and Noah, turned aside to idols and the sins of the flesh: an interpretation which is borne out by the 25th verse, for it was the Jews who murmured because the Gentiles were received into grace and favour by Christ. But still more in accordance with the purpose of the parable, we may take the two sons to represent the just and the unjust, whether Jews or Gentiles. For the sinners with whom Christ companied, thereby causing the Pharisees to murmur against Him, were clearly Jews and not Gentiles. The elder son represents the just, i.e. those who were really just, as well as those who, like the Scribes and Pharisees, claimed to be such. The younger son, the prodigal, is put for open and notorious sinners, such as the publicans and harlots, with whom Christ was wont to associate in order that He might win them from the error of their way. So S. Jerome and most other interpreters explain the parable.
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Ver. 12. And the younger of them said to his father, Father, give me the portion of goods that falleth to me. The younger, i.e. sinners and harlots. For youth is less restrained, more foolish, more inconstant, and more prone to indulgences of every kind. According to the Fathers, the "goods," "substantia," must be taken to mean man's free will, called in Greek βίος. "Because by it," says S. Jerome, "man lives freely and as it pleases him." "For," observes Theophylact, "the substance of man is the capacity of reason which is accompanied by free will." S. Ambrose and others, by substance, understand more fitly the grace of God, virtues and good habits. For it is these which are really wasted and destroyed by the sinner, whilst his free will cannot be lost, as is clear from the parable. You may therefore take the word to mean all the gifts of God, of body and soul, of nature and grace; for these the younger son demands to be entirely given up to him, because he was unwilling any longer to submit to the authority of his father, but desirous of being his own master, and of being free to use or abuse the gifts of God as might seem to him good. So S. Augustine (Evang. lib. ii. q. 35) writes, "To live, to understand, to remember, to excel in quickness of intellect, these things are gifts of God, which men receive into their own power by freewill." So also S. Jerome, Titus, and Euthymius.
And he divided unto them his living. Placing the gifts just mentioned at the free disposal of each, for "He left man in the hand of his counsel." Ecclus. 15:14.
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Ver. 13. And not many days after the younger son, gathered all together, or, according to the Syriac version, "collected together all that had come to him," and took his journey, into a far country "far off," says Euthymius, "not by local separation, but by separation in point of virtue." Such is a state of concupiscence and sin, for the sinner by sinning goes far from God and from heaven, and subjects himself to the dominion of Satan. "But," says Euthymius, "the elder son being wise, remained with his father." Hence S. Augustine goes on to say, "The far country is forgetfulness of God, a forgetfulness which is mutual, for inasmuch as the sinner forgets God, God in His turn is in a manner forgetful of the sinner, i.e. God ceases to bestow on him light, grace, or guidance." For S. Jerome says, "We must bear in mind that we are with God, or depart from Him, according to our disposition, not according to 'distances of place.'" Therefore, adds Theophylact, "when a man departs from God, and from the fear of God, he wastes and consumes all God's gifts."
And there wasted his substance, i.e., all the gifts of nature and grace. For the sinner, giving himself up to pleasure and licentiousness, incurs the loss of all God's gifts of grace. He becomes dull of understanding and is unable to recognise God, or the beauty of holiness. He grows forgetful of God's law and God's goodness towards him. He so corrupts his will as to prefer vice to virtue, pleasure to reason, earth to heaven, the evil one to God; and forsaking the paths of virtue, gives himself up to every kind of evil. Hence he becomes destitute of counsel, reason, sense, and everything that is good; and at last, with all the powers of his soul and body, he worships the creature rather than the Creator, and falls into that sin to which the Psalmist refers, "So they that forsake Thee shall perish; Thou hast destroyed all them that commit fornication against Thee." Ps. lxxiii. 26. The prodigal son "wasted all the graces of nature," says Euthymius, because, adds S. Augustine, "he made a wrong use of his natural gifts." "He then," says Titus, "expended his goods" (substantiam), i.e., the light which was in him, temperance, the knowledge of the truth, the remembrance of God. And lastly, says Euthymius again, "he corrupted the gift which he had received at his baptism, i.e. nobility of soul, and the capability of living a godly life, for such things as these made up the riches of the prodigal. With riotous living. By living an abandoned life (α̉σώτως), only sinful but also luxurious and intemperate. "A prodigal life," says the Gloss, "loves to occupy itself in outward show, forgetful of God, who has His dwelling within." Ver. 14. And when he had spent all... he began to be in want. Or, according to the Arabic, "he became destitute," as those who lose by one year's debauchery all that their parents have left them; and after that are reduced to misery and to begging their bread. Nor do they lose their property only, but their health and good name as well, and by reason of the foulness of their habits and the diseases which they contract, become a burden to themselves, and a disgust to their fellowmen. For it is acknowledged by all that luxury and extravagance make the richest poor, and reduce men to the very verge of starvation. Mystically. The sinner suffers from the want of all things, whether of nature or of grace, because he turns the gifts which he possesses to his own destruction, and therefore is in a far worse condition than if he had never received them. And again, the sinner being without God, lacks everything; for all things depend upon Him, and in Him live and have their being. Hence the Interlinear, "Every place whence the Father is absent, is a place of penury and want." For he who has not God possesses nothing, although he be king of the whole world. Again he who has God possesses all things, although he may not have a farthing to call his own. Or, as S. Francis expresses it, "God is mine and all things." For God alone can be said to be; and all things else compared to Him, not to be. See Exod. iii Moreover, the Gloss says, "Pleasure always hungers for itself the more we indulge in it, the more insatiably we thirst after it;" and S. Jerome, "Our health and strength depart from us by reason of our sinful indulgences, yet we do not lose the desire of indulging. "While yet in sport, for other sports we burn, In gardens fair, for other gardens yearn." Ver. 15. And he went and joined himself to a citizen of that country, i.e., to an evil spirit, for the devils are the citizens of the country far off from God. So S. Augustine (Quæst. Evang. lib. ii. q. 33.) says, "He joined himself to a certain prince of the air belonging to the army of the devil, whose fields signify the manner of his power. The swine are the unclean spirits which are under him, and to feed them is to work those things in which they delight." So also S. Ambrose, "The citizen is the prince of this world," and in like manner the Gloss. S. Peter Chrysologus (Serm. 2.) says, "Behold the effect of unbridled desires. It turned a citizen into an alien, a son into a hireling, a rich man into a beggar, a free man into a slave. It associated him whom it separated from a kind father with swine; that he who had despised a holy affection might be the slave of the greedy herd." S. Ambrose judges rightly that by the expression "he joined himself to" we are to understand a dangerous as well as a laborious service. For as a bird is snared when seeking food, so the unhappy sinner, hoping for the delights of freedom, falls into a perilous slavery.
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And he sent him into his field. That is, says Bede, "he became a slave of earthly desires."
To feed swine. "To feed swine," says S. Chrysostom in the Catena, "is to nourish in the soul sordid and unclean thoughts. See here how marvellously the condition of the sinner is changed, as a just punishment for the foolish use he made of his freedom. He who was unwilling to be held in honour as a son, is obliged to become the bond slave of an alien. He who would not obey the laws of God, is compelled to serve Satan. He who would not abide in his father's palace, is sent to dwell amongst clowns. He who would not associate with his brethren and with princes, becomes the attendant and companion of swine. He who refused the bread of angels, would fain satisfy his hunger with husks from the hog-trough." Ver. 16. And he would fain have filled his belly with the husks that the swine did eat. So those who foolishly squander their possessions on others, find none to give them even husks in their misery and want. S. Chrysostom (Serm. 1) says, "Hunger, to luxury a torment, is now his lot, that where his guilt had been flagrant there an avenging punishment might rage." And again, "How cruel a service! He lives with unclean animals, yet does not share in their feast. Wretched man that he is; half famished, he hungers for the swine's coarse food, yet does not obtain it. S. Jerome (Epist. 146) here remarks, "that the Devil, when he has brought a man into subjection, fires his soul with desires of all kinds, but cheats him of their gratification, that by longing after them he may increase his guilt, and by failing to gratify them may add to his punishment and misery." Such is the deceitfulness and the tyranny of Satan. "Husks" are the empty pods of beans, peas, and the like, which fill but do not nourish the body. Yet country folk mix these husks with flour or meal, and make thereof a common kind of black bread on which they live. Hence Horace (Epist. 1, lib. ii.) writes, "He lives on husks and coarse bread." Jansenius understands by "husks," the fruit of the Carob tree, which is like a bean, of a blackish colour, curved, as long as a man's finger, and as broad as his thumb. Each pod contains four berries called ceratia from their likeness to a horn (κέζας;). These afford excellent food for swine, and are also eaten by men. But by "husks" the Fathers understand "that worldly and vain knowledge which begets vanity, such as the writings of the poets, or the harangues of the orators." "Wherein," says S. Augustine, "this man sought to find something belonging to the higher life, but could not." The word, however, may be taken to mean more fully "carnal gratifications which puff out and afflict the soul but do not satisfy its yearnings." So S. Chrysostom in the Catena writes, "If thou lovest good wine, thou lovest husks; if thou longest for gold, thou dost seek for husks; if thou followest after sensual pleasures, thou askest for the food of swine." Ver. 17. And when he came to himself, or, as the Arabic renders it, "when he was considering within himself." Euthymius says, becoming master of himself, and as it were waking up from the deep sleep of the drunken." "Returning from his wanderings abroad." Theophylact. "For," says the Interlinear, "he who has gone away from himself does well to return;" and the prodigal had been in a manner beside himself, and a raving madman, but his misery gave him understanding, and hunger taught him to be wise. So S. Gregory Nyssen. (Trad de Oratione) writes, "He did not return to his former state of happiness until, coming to himself, he felt the full weight of his cares." And S. Augustine (Quæst. Evang. lib. xxi.): "He turned his thoughts (intentionem) from these things, which act externally as snares and temptations, to his inner conscience" "For," says S. Ambrose, "he who returns to it returns to himself, but he who departs from Christ forfeits his rights in Christ."
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How many hired servants of my father's, &c. They have bread enough and to spare, but I, his son, am perishing with hunger. So God is wont to take away from those who live for pleasure all their delights, and send them hunger, sickness, and pain, that they may return to a better mind, and see what happiness they have forfeited, and into what misery they have fallen; which is the first stage of repentance. Hence Titus writes, "Coming to himself, i.e. comparing his former happiness with his after misery, he thought of what he was whilst he abode with his father, and meditated over and over again on the vile and wretched state to which he had reduced himself by his rejection of God, and subjection to Satan." Learn then from the example of the prodigal, that "repentance follows on hasty counsel, and that a bad beginning makes a bad ending;" and again, "that thou be not conquered by a shameful adversary, regard pleasure only when it is departing from thee, for pleasure is the food of the wicked." Mystically. If we serve God and follow virtue in hope of worldly gain, we are hirelings; if from fear, slaves; if from love, sons. As the Interlinear says, "How many Jews are there who keep the law only for the sake of present prosperity, and obtain of God that which they desire; but I, who neglect God's law, prosper neither in my temporal nor my spiritual concerns." S. Augustine, on the other hand, says, "These are the reflections of a man who is coming to a better mind again, and finds himself amongst those who preach the truth, not from love of the truth, but from the desire of earthly gain." But the Gloss takes higher ground: "The hirelings are they who busy themselves in walking worthily, looking for the reward which is to be. These have bread enough and to spare, i.e. they are sustained by the daily nourishment of Divine grace." He then who is restrained from vice by fear of punishment is the slave; by hope and longing for the kingdom of heaven, the hireling; by love of that which is good, the son. And Theophylact, in like manner, makes this threefold distinction amongst those who are saved. The Interlinear again, and others who understand by the two sons the Jews and Gentiles, explain thus: "The Jews, who like hirelings serve God in hope of obtaining the good things of this world, possess them plentifully; but the people of the Gentiles, together with the idolaters, are wholly cut off from the truth."
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Ver. 18. I will arise and go to my father. "I will arise," says the Interlinear, "because I perceive that I have fallen prone before idolatry and vice. I will go to my father, for I have wandered far from him, and am wearing away my life in misery and want. I will rise from this wretched life. I will break away from my vices, cease from sin, amend my life. I will repent, and humbly beg of God the pardon of my sin." "Well does he say, 'I will arise,'" writes S. Jerome (Epist. 146), "for away from his father he could not stand upright. It is the part of sinners to lie prone, of the just to stand upright." For as Chrysologus (Serm. 1) says, "As long as a man is with his father, his state is happy, his service free, and his safety assured. He reverences his father with gladness. If corrected it is with gentleness. Though poor he is rich, and his possessions are secure." And again, "he determines to return, because he perceived that with a stranger his liberty was slavery, and because he believed that with his father his slavery would be liberty."
And will say unto him. These words, says Titus, are few, but enough for my salvation; for I know my father's loving-kindness, and that he will have compassion on the penitent, whom he did not abandon, even when wallowing in the foulness of sin.
Father, I have sinned. "This," says S. Ambrose, "is his first confession to the author of nature, the dispenser of mercy, the judge of his sin. For although God knows all things, He waits to hear the acknowledgment of our sins, because he who takes the burden of his sin upon himself lessens its weight, and he who by confession anticipates the accuser, deprives the accusation of its sting. In vain wilt thou endeavour to hide from Him, whom nothing escapes, and you may safely discover what you know to be already known." God, therefore, justly and fitly demands of the sinner the confession of his sin. 1. Because a criminal ought to humble himself, and confess his crime, if he would be forgiven. 2. Because, according to Origen (Hom. ii on Ps. xxxviii.), as a disordered stomach must be purged by emetics, so must the soul which is full of corruption be purified by confession. 3. Because the sinner has cast contempt on the majesty of God, and can only make amends for his fault by repentance. For repentance gives glory to God, and restores to Him the honour which sin takes away. In a word, the penitent acknowledges that he himself is a sinner, but that God is most holy. 4. The confession of the sinner therefore is for the praise and glory of God the Creator, as well as of Jesus Christ our Saviour. "For," says S. Cyprian, or the author of the Treatise on the Passion, whoever he way be, "when the sinner takes upon himself the office of judge and tormentor, becoming his own prosecutor, and showing by the shame he exhibits that his confession is genuine, his entire self-sacrifice obtains pardon for him in the sight of God. For God does not pass judgment twice on the same offence."
Against heaven That is, (1.) I have sinned so grievously that my sins, as it were, cry to heaven for vengeance, or by a Hebraism, we may understand "against heaven" to mean, against God who dwelleth therein. (See S. Mat 21:25.) 2. "Against heaven," because in preferring earth to heaven, I have committed a great wrong and have lightly esteemed heavenly things; so that if heaven were endowed with voice and reason, it would cry out and make accusation against me. 3. "Against heaven" because heaven is my home, and I am only a sojourner here on earth. I have therefore betrayed my native land. So S. Gregory Nyssen, (De Oratione), says, "He would not have confessed that he had sinned against heaven, unless he had been persuaded that heaven was his country and that he had sinned in leaving it." And S. Jerome, "He sins against heaven who leaves the heavenly Jerusalem." 4. "Against heaven," i.e. "against the angels and those that dwell therein," says the Interlinear, and also S. Augustine 5. Or "against heaven" because according to S. Ambrose, "he had wasted the gifts of heaven." By which we may understand "the endowments of the soul and the spiritual gifts which are impaired by sin and by our departure from the heavenly Jerusalem, which is the mother of us all." Symbolically, S. Chrysostom, in the Catena, says, "He sins against heaven who sins against the humanity of Christ, which although above us as heaven, is yet visible." For the sinner makes of none effect the blood of Christ, and in a manner "crucifies the Son of God afresh." Heb 6:6.
And before Thee. "Who alone," says S. Chrysostom, "seest all things, and to whom the thoughts of all hearts are revealed. Great then is the shamelessness of the sinner in daring to sin before the living God, who will punish him for his offences in the day of judgment, and who not unfrequently inflicts punishment in this life as a warning to others not to offend." S. Jerome here explains that "he had sinned against his father in that, forsaking his Creator, he had bowed down in worship to idols of wood and of stone." Symbolically, S Augustine (Quæst. Evang. lib. ii. q. 33) interprets the words "before thee" to mean "in the inmost conscience." For the sinner ought to blush even for the sins which he commits in secret, and for the conscience which he defiles, renders dumb, and hands over to Satan. Ver. 19. And am no more worthy to be called thy son. Because, says S. Jerome, I preferred to serve idols, and to be the slave of vices. "He does not presume," says Bede, "to ask to be treated as a son," because, adds Euthymius, "his life had been unworthy of such a father."
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Make me as one of thy hired servants. I have forfeited my position as son, but cast me not out of thy presence, suffer me to take the lowest place in thy household, says Euthymius, that I may make open confession of my sin. For formerly those who had been put to public penance were not allowed to enter the church, but knelt without, humbly asking the prayers and the pardon of all, as S. Jerome tells us that Fabiola did. These, says S. Augustine (lib. ii. Quæst. Evang. q. 33), are the words of one who is turning his thoughts to repentance, not of one actually repentant. For he is not addressing his father, but only determining what to say when he meets him. "But," says Primasius, commenting on Rev. iv., "as the smoke precedes the flame, so must there be confession of sin before the fires of faith and love are kindled in the sinner's heart. Hence the smoke bursts into flame as the fire gains power and intensity; so in like manner confession of sin through force of contrition burns up and becomes aflame with love."
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Ver. 20. But when he was yet a great way off, his father saw him. Before he had given any expression to his penitence, his father prevented him. See here God's wonderful loving-kindness towards penitent sinners. "He is wont," says Titus, "in His mercy and pity to anticipate the repentance of men;" and, adds S. Gregory of Nyssa, "when he resolved to repent, his father was reconciled to him."
And had compassion, ε̉σπλαγχνίσθη, was moved with pity at the sight of his misery. And ran. In excess of joy, says Euthymius, he waited not for him to draw nigh, but went to meet him, running and thereby showing the greatness of his love.
And fell on his neck, and kissed him. "To fall on his neck," says S. Augustine, "is to lower to his embrace the arm of God, which is Christ; to give the kiss is to comfort by the word of God's grace unto the hope of pardon of sin." But S. Chrysostom says, "The mouth is kissed as that from which the heartfelt confession of the penitent proceeded." The embrace and t e kiss are here set forth as the tokens of pardon and reconciliation, and of especial love and goodwill, as well as of the exultation and joy with which God and His angels regard a sinner that repenteth.
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Ver. 21. And the son said unto him, Father, I have sinned, &c. He desires, says the Interlinear, that to be done by grace, which he acknowledges himself to be unworthy of by any merit of his own. (See above on ver. 18.) He omits to say, "make me as one of thy hired servants," either because his father, out of love and joy, had cut short his confession, by bidding the attendants "bring forth the best robe," or because his father's embrace and kiss had encouraged him to hope that again he might be acknowledged as a son. "He does not add," says S. Augustine (Lib. ii. Quæst. Evang. q. 33), "what he had before determined to say, for after the kiss of his father he most nobly disdained to become a hireling." Titus, however, is of opinion that the words were actually uttered, although S. Luke, has not recorded them. Ver. 22. But the father said to his servant, &c. "The servants," says Theophylact, "are the angels or the priests," or, according to S. Augustine, the preachers, for by their ministry God reconciles sinners to Himself.
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The best robe. The "first" robe, that which he was wont to wear before he left his father's house, for from the repetition of the article τὴυ στολὴν τὴν πζώτην, it is clear that some particular garment is indicated. Hence, in the lives of the Fathers, it is related that a certain Bishop saw in a vision two women who were sinners, clothed, after having made sacramental confession, in white garments and radiant with light. He inquired the cause of this from an angel that appeared unto him, and was told that the women, by their confession and tears, had rendered themselves worthy to be numbered with the elect.
And put a ring on his hand, and shoes on his feet. A ring of gold, i.e. the mark of a free and rich or noble man, as also are shoes, for slaves go barefoot, but citizens are shod.
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Ver. 23. And bring hither the fatted calf. τον μόσχον, that particular calf which I ordered to be fattened for such a solemn occasion as this. All these things, the robe, the ring, the shoes, and the fatted calf, show the delight of the father, i.e. the joy of God and His angels at the conversion of a sinner, and teach us that by the great mercy of God, a penitent is restored to the same, or even a better position than that, which he held before he fell into sin. But with S. Augustine, S. Jerome, and Bede, we may attach a separate meaning to each. So we may take the best robe to mean not innocence, for this once lost cannot be regained, but first grace and love. Thus the Interlinear interprets it as, "the robe of the Holy Spirit, which is an earnest of immortal life." According to S. Ambrose, it is "the cloke of wisdom;" but S. Augustine considers it "the dignity which Adam lost." By the ring we may understand the express image of God, which some see in one virtue, some in another. "The ring," says Bede, "is the seal of our unfeigned faith," or, according to S. Chrysostom in the Catena, the symbol of the seal of salvation, or rather, the badge of betrothment, the pledge of nuptials with Christ. It is "the signet of faith with which the promises are sealed in the hearts of the faithful." Gloss. "The seal of Christ's image, and impress of the truth." Interlinear. "The pledge of the Holy Spirit, because of the participation of grace, which is well signified by the finger." S. Augustine. See Gen 41:42; Jer 22:24; Hag 2:23. "On his hand," i.e. by his working, that his faith may be made manifest by his works, and that his works may be established by his faith. Interlinear. By "the shoes on his feet" is typified promptitude in the exercise of acts of virtue, particularly as regards the preaching of the gospel; for those who are converted greatly desire the conversion of others. Or, as S. Augustine explains, "The shoes are the preparation for preaching the gospel, in order not to touch earthly things," that, says S. Chrysostom, "a man may walk firmly along the slippery path of the world;" the course of our life is called in Scripture a foot (pes). Again, "the shoes" are the examples of good men, which, as it were, leave footprints, to enable us to follow in their steps. "The fatted calf" is a figure of Christ, who in the Eucharist feeds the just, and those sinners who are penitent, with His body and His blood, comforting and soothing in a wonderful manner those who have been newly converted as well as those who have long since repented. Hence the Interlinear says, "Christ is the fatted calf abounding in every spiritual virtue, so that He suffices for the salvation of the whole world." And S. Chrysostom: "Christ is called the calf because of the sacrifice of His body, and fatted, because He made satisfaction for all." And Augustine: "The fatted calf is our Lord Himself in the flesh, 1oaded with insults. The father commands it to be brought, i.e. commands Christ to be preached. He also bids them kill it, in allusion to the death of Christ. For He is then killed to each man who believes him slain."
Let us eat and be merry. God, says Euthymius, is said to eat in proof of His joy. "For," adds S. Jerome (Ep. 146), "there can be no rejoicing if our Father be absent from the feast," because, says Bede and S. Ambrose, "the food of the Father is our salvation; the joy of the Father the redemption of our sins." And according to the Gloss, "The salvation of sinners is the refreshment of God and the saints. Observe also that the calf is slain after that the robe, the ring, and the shoes are provided, to teach us that we must put on the hope of the immortality for which we were created, that we must seal our works with the signet of faith, and preach by the confession of Christ, if we would partake of the heavenly mysteries."
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Ver. 24. For this my son was dead, and is alive again. He was dead by reason of his sins; he is alive again because of his repentance.
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Ver. 28. And he was angry, and would not go in. The anger and the murmuring of the elder son is the application of the parable, and is intended to show how justly God rejoices over the conversion of a sinner, and what answer can be given to those who murmur at the consideration shown to those that repent. "Hence we learn," says Euthymius, "that God rejoices so greatly over the return of the prodigal, in order that He may provoke others to jealousy." So also Theophylact, Titus, and S. Chrysostom in the Catena; for it is certain that the righteous do not envy penitent sinners the blessings they enjoy, but rejoice greatly and exalt in their happiness. See S. Mat 20:2. Hence we are to understand rather by the murmuring of the elder son, the envy of the Pharisees who murmured against Christ because He received sinners. For this was the occasion as well as scope of the parable, as is clear from the opening verses of the chapter. Similarly also the parable applies to the Jews, who hated the Apostles and murmured against them, because they preached the Gospel to the Gentiles. So S. Ambrose says, "The Jews envied the Gentiles the paternal blessing," and S. Augustine (Quæst. Evang. ii. 33), "He is angry now, and will not go in. But when the fulness of the nations shall have entered in, then the father will go forth that all Israel may be saved." Again S. Ambrose, "He is called the elder because he envied his brother, and envy causes a man very quickly to grow old." He heard music and dancing. That is, as S. Augustine explains, "He heard the Apostles full of the Holy Spirit preaching the Gospel with harmonious voices. He takes one of the prophets to read, and as he searches in it, asks in a manner, why are these feasts celebrated in the Church at which he finds himself not present." But S. Ambrose says, "He heard the harmony of the Christian people singing with united voice, and raising sweet sounding strains of joy over the salvation of the sinner. But he stands without, for his evil disposition hinders him from entering in;" and the Gloss, "The Church's symphony is the accord of different ages and varying virtues, whence the chorus and spiritual dance of holy and exultant joy." Tropologically, S. Jerome (Epist. 146) says, "Daily is this feast kept, daily does the Father receive His Son, for Christ is ever being crucified for them that believe." See also Salmeron (Tom. vii. Tract. 27 and 28).
Therefore came his father out and intreated him. Symbolically, this signifies that God through the preaching of Christ and His Apostles invited the Pharisees and the unbelieving Jews to enter His Church, and therein to partake of the gospel feast, and share in the joy of the faithful. But they refused the invitation from hatred of Christ crucified, and because they were offended that the Gentiles should believe on Him, and they will remain obstinate in their refusal until the coming of Elias at the end of the world. So S. Augustine bids us "admire God's goodness towards His people;" and S. Jerome, "How kind and how merciful a father! He asks his son to share in the joy of the household."
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Ver. 29. And he answering said, Lo, these many years do I serve thee. The Syriac has "servio tibi servitutem," so the Jews were in bondage to the observance of the law. Neither transgressed I at any time thy commandment. This answer shows the lying arrogance and the ingratitude of the Jews, who boasted of their work done under the law, and forgot the many benefits which God had conferred upon them. They lie when they say they have never transgressed the commandment of God. They transgress often! For, says St. Jerome (Ep. 146), "Is it not a transgression to envy our brother his salvation?" With like arrogancy, the Pharisee justifies himself, and despises the Publican. St. Luke xviii. II. But as St. Augustine and the Interlinear point out, the Jews did not bow down to idols, as the Gentiles did, and therefore, inasmuch as they worshipped the one true God, and Him alone, in this particular they did not transgress the commandment.
And yet thou never gavest me a kid. The fathers explain this symbolically in many ways. "No blood of prophet or priest has delivered us from the Roman yoke, but for the prodigal, i.e., for the Gentiles, for sinners, throughout the whole world, Thy precious blood was shed." St. Jerome (Ep. 146), "Thou hast never, for my sake, ordered a kid, i.e. a sinner who persecuted me, to be slain." Theophylact. "Thou, O Christ, hast never given me Thyself for my food, because I accounted Thee as a kid, i.e., as a sinner, and a perverter of the Law." St. Augustine. "The Jews demand a kid: the Christians a lamb. For them Barabbas is set free; for us the lamb is slain." St. Ambrose.
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Ver. 30. This thy son... which hath devoured thy living with harlots. The Pharisees accuse God of sin, in preferring the unworthy to the worthy, i.e., Gentiles to the Jews, sinners to themselves, as if He had regard to the persons of men; but their accusation is false. For the Gentiles, though sinners, by their repentance and faith made themselves worthy of the gospel and the grace of Christ; but the Pharisees, by their pride, envy, and unbelief, showed themselves unworthy of these benefits. Hence they became reprobate, and the Gentiles were chosen in their stead. See S. Mat 20:16. Ver. 31. And he said unto him, Son, thou art ever with me, and all that I have is thine. " The law, the prophets, the oracles of God," says St. Jerome. To this we must add, the worship of the one true God, and faith in Him, in the teachings of the Church, and the benefits arising therefrom. For all these blessings, which were lacking to the Gentiles before the coming of Christ, were the possession of God's people Israel. The sense is, "Thou, as my son, art at liberty to enjoy all my possessions, as seems to thee good. Thou oughtest not then to envy thy brother, or to take it amiss that out of our common property, I have ordered a calf to be slain, in honour of his return, especially as thou also art invited to the banquet." St. Ambrose. And the Interlinear adds, "All mine is thine, if so be, thou ceasest to envy thy brother," for, says St. Augustine, "desire obtains nothing without want, charity nothing with want, and when we shall have obtained that blessedness, the higher things will be ours to live upon, equal things ours to have fellowship with, the lower things ours to rule;" and he assigns the reason, "for it is thus that all things are looked upon by perfect and immortal children, that each is the possession of all, and all of each." Hence there will arise for the blessed hereafter the perfection of mutual charity and love, and the fulness of glory and of bliss.
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Ver. 32. It was meet that we should make merry and be glad. For the most convincing of reasons, because this my son, thy brother, who was dead in trespasses and sins, is now restored to grace and favour, wherefore it behovest thee to take part in our rejoicing, and not to be envious and to murmur against him. Christ now leaves the Pharisees to apply the parable to themselves. For, says Theophylact, "It is intended to teach that although we may be just, we must not cast off sinners nor murmur because God receives them;" and again, "The Lord speaks as it were after this manner; I beseech you who are righteous and free from reproach, that ye murmur not at the salvation of sons, for this prodigal is still a son."
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v. 4 erant autem appropinquantes ei publicant et peccatores, ut audirent illum; cam in subsequentibus de certa quadam occasione qua parabolam proposuit sermo inferatur, etiam haec sententia non in universum de re quae saepe fieri solebat, sed de uno quodam eventu erit explicanda; joxy ete. cf. 13,10 quae loquendi circuitio satis frequens est apud Lucam (cf. 1,10; 5,17; 6,12; 11,1 etc. et saepe quoque in Act. 1,10; 2,2; 8,1. 28 etce.); quod dicitur zévze¢, explica de illo loco vel oppido, ubi tum versabatur; alii hyperbolen malunt videre; sed si de certo quodam > _ oppido intelligitur, locutio ad communem narrandi modum conformata est, quo loquimur de omnibus, si permulti, plerique sunt. Produnt desiderium audiendi Iesum, quo et Iesu clementiam benevolentiamque et animos iam ad bonum promptos testantur ;
Luc. 15,4-4. AAA mum, et quaerit diligenter, donec inve- | éxwwehis, Swe 00 eBoy; 9. xar ebpotca niat? 9. Et quum invenerit, convocat cuyxarer tas ofhacs nat tas “yeltovac, Adamicas et vicinas, dicens : Congratula- | yousx, Lvyydenré por, Str edpov tiv mini mihi, quia inveni drachmam quam | deaypiy fy anddeox. 10. oStws, Aéyw Sut, perdideram. 10. Ita dico vobis, gaudium ylvstat yapx évedrtov dyyéhwv tod Ocod erit coram angelis Dei, super uno pec- | éxt Evi &uaetwAds wetavoodvee. In.v. 3 similitudinem bce ffPilg. In v. 4D anehMev to on. Cynter, sin ae vadit ad illam quae perit quaerens. In v. 8 scopis mundabit iq eg; commundat a; codd pene . omnes evertit domum, pariter steph hent sixt. In v. 9 ovyxoAee § BK LUXATI al plus 25; al ovyzaertat. In v. 10 B om twv ante ayyekwy (sin v. 1 om omnes; v. 9 drachmam quae perdita erat; v. 10 coram omnibus an@elis). Quam parum pharisaei, veram regni Dei naturam et indolem intellexerint abunde probant quia Christi studium et conatus peccatores ad poenitentiam adducendi reprehendunt. Christi autem benignitas in peccatores et exempla quibus demonstrat quantum gaudium sit in coelo de uno peccatore resipiscente, profecto singulari erant consolationi gentibus; quare Lucas ea sedulo et accurate prosequitur;
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v. 2 e¢ murmurabant dSyytov inter se murmurabant et indigne conquerebantur, pharisaet et scribae dicentes : quia hic peccatores recipit et manducat cum ils ;-cf. 5,30; 7,39: Ex hae oceasione indignationis pharisaeorum Christus proponit parabolas, id quod ipsis verbis ab evangelista declaratur
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v. 2 e¢ ait ad illos parabolam istam ; ostendit eis ex iis quae in vita communi fiunt et quae ipsi facerent quam immerito murmurent, immo quam inhumano modo agant; quare narrationem parabolicam ita inducit, ut statim numerus sat magnus aliarum opponatur; quamvis itaque unusquisque ex illis ad quos loquitur haberet gregem non exiguum, tamen ex eo ne unam quidem vellet perdere, verum omnem industriam in ea recuperanda collocat, Explica desertum, uti hebr. 1272, de regione pascendis gregibus apta; ef. 3,3;
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v. 5 ef cum invenertt eam, imponit in humeros suos gaudens, gaudet quod recuperavit, gaudet quia amat ovem, uti ille amare dicitur ovem parvulam, cuius exemplo Nathan propheta Davidem regem arguit (2 Reg. 12,3). Et tanto afficitur gaudio ut apud se nequeat continere
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v. 6 et veniens domum convocat amicos et vicinos dicens illis ; congratulamint mihi, congaudete , collaetamini mecum, guéa inveni ovem meam quae perierat. am si quivis ex illis murmurantibus ita laetatur de una ove ex multis quam perditam denuo labore multo invenit, nonne summa confusione dignus est qui hominem perditum ad Deum reduci aegre fert? quem pudorem ut illis incutiat, dicit gucs ex vobis; insuper alio modo ostendit eoque excellentissimo quantopere deceat, ut omnes gaudeant vehementer cum Tesu de conversione peccatorum, proinde etiam de studio quo ad eum accedunt. . . Docet enim murmurantes illos qui revera secum congaudeant
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v. 7 dico vobis, quod tta gaudium erit in coelo super uno peccatore poenitentiam agente quam super nonaginta novem tustis gui non indigent poenitentia; 4 2nt etc. ponitur 4 simili modo uti Matth. 18,8 et Mare. 9,43 et Luc. 17,2 et 4 Cor. 14,19; infertur scil. ita ut comparativus non antecedat, verum ipsa hac particula indicetur; unde supple : maius gaudium erit in coelo. Sed quo sensu maius? id quod secundum exemplum humanum intelligi debet; « maius enim actuale et sensibile gaudium est de unius poenitentia quam de multorum innocentia; quomodo pater aliquis magis gaudet de unius filii restituta sanitate, - quam de multorum filiorum qui nunquam erant in periculo integra valetudine, etiamsi omnes filios ex aequo diligat aut sanos etiam magis diligat; cogitandum enim Dominum de divinis ac spiritualibus rebus disseruisse tamquam de humanis » (/ans.). Et, ut Alb. indicat, post periculum superatum novum gaudium et maius exoritur; sic novum gaudium fuit in sanatione ob, in illuminatione Tobiae senioris et reditu iunioris plus quam si pater continuo vidisset et filius nunquam abfuisset (A/b.). In ove scil. inventa, in peccatore poenitente nova et singularis ratio gaudii occurrit quae non de aliis ovibus, de iustis. Quae tamen gaudendi ratio non evincit neque efficit unam ovem perditam magis diligi aut pluris fieri quam multas illas nunquam perditas, neque demonstrat in coelo peccatorem poenitentem praeferri magno numero iustorum (cf. Luc.). Quam grata itaque Deo res sit poenitentia peccatoris gaudio illo in coelo declaratur. Unde simul elucet Iesum optime agere si peccatoribus familiariter utitur, ut eos ad meliorem frugem alliciat et pharisaeos sua indignatione sibi ipsis opprobrium inferre summum. Altera parabola ad idem tendit; repetito Christus idem proponit quo maior reddatur confusio murmurantium, quae confusio si voluerint illis in salutem evadere potest. Nam Christus parabolis et applicatione facta eos docet; nam, ut Theoph. dicit, sicut misericors erat erga publicanos ita etiam erga illos ipsos qui suam misericordiam calumniabantur,; neque enim eos aversabatur tamquam insanabiles et obmurmurantes, sed mansuete sanat parabolas proponens. Benignus quippe magister etiam ingratis infert suas illuminationes (A/b.);
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v. 8 aut quae mulier habens drachmas decem si perdiderit unam, nonne accendit lucernam et everrit domum et quaerit diligenter donec inveniat? iam particula % indicatur parabolam ad idem tendere cum antecedente et eandem doctrinam alio exemplo illustrari. Mulier describitur pauper, cum tota eius pecunia decem drachmis vel totidem denariis contineatur; denarius autem eo tempore erat merces operarii diurna (cf. ad Matth. 20,2). Pro ea itaque sat magnum damnum est unam perdidisse; quare tanta quaerit sedulitate. Inducitur mulier, quia mulier demum adeo sollicite quae-_ rere solet et dein de bono successu cum magna animi effusione laetari; virum de una drachma ita esse anxium, ita sedulo investigare, domum everrere etc. non esset probabile;
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v. 9 et cum invenerit, convocat amicas et vicinas dicens : congratulamint mihi, congaudete mecum, guia invent drachmam quam perdideram ; sequitur non sine emphasi eadem applicatio et doctrina ad confundendos pharisaeos :
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v. 10 zta dico vobis, gaudium erit coram angelis Devi. e. apud angelos; cf. évomtov 12,6; 14,10, Act. 10,31, Apoc. 16,19, super uno peccatore poenitentiam agente ; ergo angeli plurimum gaudent et pharisaei murmurant, indignantur! cui ergo se similes praebent? non angelis, sed diabolo. ae tores benigne suscipit eosque docet, illud implet quod Deus promittit ay apud prophetam : quod perierat requiram et quod abiectum erat reducam 1 etc. (Ez. 34,46). Atque eo magis censeri debet ipsum Servatorem describi | in pastore illo, quia Messias tamquam pastor praedictus est: et suscitabo super eos pastorem unum qui pascat eos, servum meum David (Ez. 34,23) et quia ipse Iesus se vocat bonum pastorem (Loan. 10,14). Revera Filius Dei descendens de coelo ad ovem vadit quae perierat, ad genus humanum et quantum laboris et cruciatuum non‘sustinuit donec eam invenerit, donec | redemptio erat peracta? Et quanto gaudio exsultet de iis quos redemptione suos fecerit, facile concluseris ex eo quia exsultat in Spiritu sancto et in Dei laudes prorumpit visa discipulorum fide, Luc. 10,11. Quare optime quoque dicit : congaudete mecum, vel, ut Beda bene dicit : « notandum quod non dicat : congratulamini ovi inventae , sed mihi, quia videlicet eius est gaudium vita nostra et cum nos ad coelum reducimur, sollemnitatem laetitiae illius implemus. Et quod dictum est de genere humano quasi ove perdita, suo modo iterum iterumque fit in unoquoque. Gratiis enim suis et . etiam conscientiae stimulis vadit ad inveniendum eum qui aberravit. Ovem inventam non punit, non castigat; verum id exprimit quod habetur Is. 40, 44: in brachio suo congregabit agnos et in sinu suo levabit. Bene dicit S. Ambr. : humeri Christi crucis brachia sunt; illic peccata mea deposui, in illa patibuli nobilis cervice requievi (sim. Bed. Alb.) et Theoph. : imposuit in humeros; infirmitates enim nostras et peccata ipse portavit et omnia onera nostra non gravate ipse suscepit persolutis omnibus quae debebamus et nos sponte ac libenter portavit usque in domum suam, hoc est, in coelum. In gaudio angelorum nobis proponitur quanto studio et amore coelestes hi spiritus res nostras prosequantur; inde facile fluit eos etiam esse adiutores nostros et intercessores, uti sunt administratorii spiritus in ministerium missi propter eos qui hereditatem capient salutis (Hebr. 1,44). — Primae quae factae sunt imagines Salvatoris ex hac parabola expressae sunt; cernitur enim Christus et in catacumbis et in calicibus repraesentatus tamquam pastor bonus qui oviculam suis humeris portat; ita v. g. habet _ Tertullianus : a parabolis licebit incipias, ubi est ovis perdita a Domino requisita et humeris suis revecta; procedant ipsae picturae calicum vestrorum... patrocinabitur pastor quem in calice depingis (de pudicitia cap. 7. 10). Plura ea de re vide in libro a Kraus edito : Realencyklopaedie der christl. Alterthiimer II p. 589 seq. Apposite monent Jans. Mald. aliique intellecto parabolae scopo iam non ulterius inquirendum esse quid mystice significetur per centum oves, per ——s: Honaginta novem, quid per mulierem, quid per decem drachmas. Sed haud - pauci tamen inquisierunt. Intelligunt v. g. centum oves universam creatupi ram rationalem (cf. S. Cyr. Bed. Alb.); nonaginta novem supernos angeloas rum greges quibus in coelo relictis Filius Dei ad ovem perditam, genus by : i P, humanum, descenderit (ef. S. Cyr. Ambr. Bed. Alb. Theoph.). Vident ae pariter in drachma animam quae imaginem Dei gerit impressam, uti num- | mus habet imaginem regis (cf. S. Cyr. Bed. Alb. Theoph.); quae, utut pie considerari Sassint, tamen ad explicationem parabolae non requiruntur.
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erat, et revixit; perierat, et inventus est. cog, ctdcv mvtov 6 ratio adtot, zal éorhayyviciy, zat Spaudv enénessy ext tov todynrov adtod, zat xategihncev adtdy.. Q1. cinev 88 6 vidg adr&, Idéteo, Humotov ele toy odpavoy xal evedridv cov, ovdxétt elu détog An Pijvar vidg cov; Totyody pe Oo fva thy prcblwv gov. 22. etrev 6 6 nathe mpog tovg SodAovg adtot, Tayd eevéyzate oToAHy thy TPotTAV, xat evodoate adtoy, zat Sore SaxtdAtov ets tHy yetow adtod, zat Unodrjrata elg tobe mddxc° 23. nor vépete tov wdcyov tov attevtov, Ovcate, war oaydvtes sdopavOdiyev’ 24. Gre ovtos 6 vidg ou vexpde Fv, zal ECnoev, zy ar0- Awards, xat ebodOn. xa aekavto edopalveafar. 25. *Hy 8 6 vlog adtod & npesbdtepos ev dyom nat Ge eoyduevoe Fyytsev tH olxta, 7xousev oupmmviac zal yopiv; 26. xat meosxakesduevos Eva tiv naldwv, éxuvidveto tt &y ety todta. 27. 6 G8 etxev adté, Ste 6 ddchods cov Fue xat eOvesy 6 nario gov toy pOcyov tov ottevtév, Ste Sytatvovta adtoy adnédabev. 28. wpylofy 98, zat ox Wedrev elachOety. & OF natijp adrod RekOwov napexckret adtov. 29.6 63 droxorbete _ trey to natel adtod, "Id0b, tocatra ety Sovredw cot, zat oddéxorte vtoAyy cov nao= FAOov, zat got oddénots Edwxag eolorov, iva pst tiv oflwv pov edyoav0®. 30. Bre 6& 6 vidg cov odtog 6 xatagayddy cov tov Blov petk mopvady 7A0ev, Buoas adtis tov attevtov pdayov. 31. 6 &8 etxsy adr, Téxvov, av zndvtote pet? nod et, xar mavra te fuk od ott. 32. edypavbyvar 88 var yapyvar er, Bre 6 ddedpd¢ coy ovzos vexodg TV, zat Bnoev, nal drokwAtyg nat ebog0y. Communi consensu hance parabolam laudant tamquam decus et ornamentum parabolarum, qua summa et veritate et elegantia intimi recessus describantur animi peccatoris resipiscentis et imago nobis proponatur plane divina misericordiae Dei; « inter omnes Christi parabolas haee sane eximia est, plena affectuum et pulcherrimis picta coloribus » (Lamy) et bene scribit Sa/meron : « elegantissima est et efficax ad nos permovendos, quod hominis in peccatum prolabentis rationem.et modum praescribat, deinde peccati statum miserabilem ante oculos ponit, postremo quod peccatoris ad Deum reditum graphice et suis coloribus depingat, atque blanditias et favores quibus a peccato resipiscentes Deus excipere solet pulchre enarrat » (tom. 7 tract. 27). Tendit quidem haec quoque parabola eodem quo duae_ praecedentes; sed alio modo; insuper plura adduntur. Cura Dei in requirendo peccatore in duabus illis depingitur, in hac autem significatur qualis esse debeat vera poenitentia, quae si adsit quanta benignitate Deus resipiscentem.et ad se revertentem suscipiat. Uti illae praevenientem Dei gratiam illustrant, ita haec demonstrat quomodo homo eam debeat requirere eique cooperari. In illis notatur gaudium angelorum de conversione, in hac demonstratur immerito fieri obmurmurationem de favoribus in resipiscentem effusis. In superioribus exempla promuntur ex his quae in vitae consuetudine fieri solent; hic vero sine expressa comparatione res narratur veluti semel olim gesta, ex qua relinquitur intelligendum quid significet; est itaque veri nominis parabola (cf. Tans.). . Novo quodam modo et alio rem tractari etiam indicatur posito intervallo, cum interponatur v. 14 az¢ autem et ita nova parabola introducatur; homo quidam habuit duos filios
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v. 12 et dixit adolescentior ex ills patrt : pater, da mihi portionem substantiae quae me contingit, i. e. partem hereditatis quae mihi debetur; ex Deut. 21,17 filius primogenitus accepit cuncta duplicia; vide ad 12,13; proinde eum hic de duobus filiis mentio fiat, bona paterna erant dividenda in tres partes, quarum duas primogenitus habebat. Primogenitus domum agrosque solebat hereditare; filiis aliis certa pecuniae summa solveba- AAG Ect! uc. 15,19-15. : | tur. Quare ad narrationis probabilitatem spectat, ut iunior petat. Et potuit iunior id petere, si v. g. matrimonium inire volebat vel suis opibus negotiari (ef. Jans. Luc. Calm. Kerl). Verum eum in hae narratione id postulasse liberioris vitae causa sequentia docent. Unde non immerito communiter dicunt et explanant, iuniorem petiisse, utpote qui minus sapiat, qui sit inconstantior minusque ferat alienum imperium et magis ad libertatem aspiret. Id quod utique non statim ab ipsa petitione, sed ex sequentibus colligi potest ac debet. Quia itaque filius rem petebat quam merito petere potuit, pater annuit : e¢ diveset illis substantiam ; tantum pecuniae solvit iuniori quantum lege ad eum pertinebat i. e. pretium tertiae partis totius possessionis ei attribuit. Cum iam haberet suam hereditatem, restabat ut aut propriam domum ~ cum uxore sibi provideret aut alio modo pecunia sua quaestum faceret;
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v. 13 et non post multos dies congregatis omnibus, omni sua pecunia collecta, adolescentior filius peregre profectus est in regionem longinguam; ex iis quae dicta sunt id fieri potuit sine ulla reprehensione; at in eo filio rem fuisse omni vituperatione dignam elucet quia abiit quo longe a patris aspectu, longe a notis et amicis, licentius viveret, et ib¢ disstpavit substantiam suam, peculium suum, vivendo luxurvose intemperanter, libidinose; proprie perdite (heillos); cf. acwzi« Eph. 5,18. Tit. 1,6. 1 Petr. 4,4 de vita dissoluta, de luxuria et Prov. 28,7. 2 Mach. 6,4. Hic utique indoles iunioris panditur plena inconsideran- regionem a patria remotam se contulerat. Quanta temeritate et petulantia facultates seu patrimonium profuderit, optime describitur voce disoxdonicev, dissipavit, dilapidavit. Et prae temulentia et ardore voluptatum omnem sibi providendi rationem neglexit; unde omnza insumpsit;
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v. 14 et postquam omnia consummasset, facta est fames valida in regione illa xa7% per regionem, unde longe lateque regio acri annona premebatur, et ipse coepit egere; quod sibi speravit, dum domum relinqueret paternam, non invenit; post brevem voluptatem ingruit miseria summa; v. 15 ef-abdtt ropevbets, postquam diu fortasse opem quaerens vagatus est e¢ adhaesit uni civium regionis wlius 2x04, Vim vocis bene declarat Mald. : « emphaticum esse puto; exprimit enim diligentiam, industriam, artem qua se solent eiusmodi homines miserabiles in domos divitum insinuaré, quidvis ut faciant ministerii, tantum ut fame non pereant »; vel, ut Luc. ait, improbitate sua et importunitate qua omnibus sese ad herum illum ingerebat eum quasi invitum compulit ad se quovis modo recipiendum (cf. Jpr. Schanz, Fil. Keil). De reditu ad patrem nondum cogitat; ipse sibi opem ferre conatur; sua industria contra miseriam instantem se tueri studet. Qui noluit parere patri benevolentissimo , inhumano domino se summis precibus in servitium dare non dubitat. Verum ab eo et contemnitur et plane negligitur : e¢ mesit illum in vilfam suam (noluitne eius aspectum et praesentiam ferre?), wt pasceret porcos, animalia ludaeis immunda; significat sermo extremam miseri servitutem, cui indignissima praecipiuntur (Ewth.). Filius ingenuus patris nobilis ad servitium Iudaeis adeo turpe et ignominiosum adigitur. Neque hic est miseriae finis seu limes :
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v. 16 e¢ cupiebat implere ventrem suum de siliquis quas pore: manducabant et nemo illi dabat; tanto contemptu et abiectione habetur et ab hero et a servis, ut ne rabidae eius fami quidem aliquo modo provideant, quamvis turpe et molestum praestet servitium. « Quam apte miserabilem et famelicum hominem depingit; non dicit : cupiebat edere, nec: cupiebat saturari', quia etiam qui famelici non sunt edere ac saturari cupiunt; sed dicit : cupiebat implere ventrem. Solent enim qui admodum famelici sunt cupere vacuum omnino ventrem vel re qualibet implere nec ullum ciborum habere discrimen, modo rabidam famem sedent » (Maid. Luc.). Porcis tamquam cibus praebebantur siliquae, x<eedcix 1. e. fructus arboris ceratoniae siliquis digitalibus inclusi, qui fructus corniculi speciem referunt et dulces sunt et ab hominibus pauperibus quoque manducabantur. A Syris fructus vocatur charub, inde yépoubx Graecis recentioribus, caroba Italis, algaroba Hispanis, Gallis carouge (cf. Salmeron, Mald. Lamy, poe Bochart, Hierozoicon | lib. 2 cap. 56) et Germanis Frucht des Hoh ann anu lbauues: Qui itaque ex famulis pastum hune porcis praebebant, nihil eiusmodi cibi famelico eorum pastori permittebant, qui fame laborabat. In summam itaque miseriam redactus demum incipit conditionem suam lamentabilem recogitare
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v. 17 in se autem reversus, felix calamitas quae compellit ad resipiscentiam (Lae. Bee > quanti, quot, mercenarti in domo patris met abundant panibus zegiscevovrm abunde iis providetur de panibus; ego autem hic fame sienee! Vexatio dat intellectum (cf. Is. 28,19);
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v. 18 sergam et cho ad patrem meum et dicam ev : pater, peccavi in coelum et coram te, tyworoy cov Euth. explicat <ic oé in te, ut qui tuam voluntatem posthabui meae; in coelum i. e. in Deum qui sedem suam habet in coelo et de coelo in hominum res gestas invigilare concipitur. Hebraismo coelum dici pro Deo iam suspicatus ‘est Mald., cuius usus exempla plura dedi in Comment. Matth. Ip. 119. Vita sua luxuriosa et dissipatione patrimonii peccavit in Deum; etiam patri intulit iniuriam, dum filius degener ut suis indulgeret voluptatibus ab eo recedebat; insuper misera eius conditio iam satis per se eum accusabat. Agnitio peccati eiusque confessio primus est ad resipiscentiam et veniam gradus. Accedit spes quam concipit ex notione patris, qui pro paternis visceribus culpam fatentem non abiiciet, accedit magna animi demissio
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v. 19 cam non sum dignus vocari filius tuus; fac me sicut unum de mercenariis tuis, eo ordine et conditione ut recipiatur flagitare proponit quo habentur mercenarii; iam non praesumit ad filii locum et dignitatem apud patrem aspirare; verum_ etiam statum mercenarii se non mereri nisi paterna dignatione testatur (Beda); placabilis est sermo et cor attingens paternum (Huth.). Et quod bene proposuit bene exsequitur
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v. 20 e¢ surgens venit ad patrem suum; sequitur iam elegans et accurata benigni et misericordis patris descriptio (Mald.); cum autem adhuc longe esset, vidit illum pater ipsius, unde, sicut Anna mater Tobiae quotidie de loco eminentiore prospiciens adventum filii magno desiderio opperiebatur (Tob. 11,5), ita pater desiderans et sperans filii reditum saepe lustravit regionem oculis, uti facere solet qui anxie exspectat tardius venientem, et misericordia motus est, viscera, animus intime miseratione commovebantur videntis filium appropinquantem squalidum, macie confectum, nudipedem, et accurrens cecidit super collum eius et osculatus est eum; prae nimio gaudio non exspectavit ut ille veniret, sed prius obviam it neque id utcumque, sed accurrens 3eay0y, ut appareat amoris vehementia (Euth.); neque ei exprobrat fugam, non eum obiurgat, non minatur poenam; immo vero necdum auditis filii precibus statim ruit in collum eius et, uti affectus maximi sine verbis prodi solent, tacens eum deosculatur, xaze9fdycev i. e. multum et impense eum osculatus est; v. 24 dexitque et filius : pater, peccavi in coelum et coram te; se accusat; culpam suam fatetur; unde in tam miseram conditionem pervenerit palam verbisque maxime significantibus edicere non veretur, ne forte pater existimet rebus adversis vel a latronibus eum esse ad istam pauperiem redactum; 2am non sum dignus vocari filius tuus ; cur non addit alterum quod sibi proposuerat : fac me etc.? patrem sermonem eius interrupisse , prout narratio scribitur dici nequit; neque dici potest eum quidem omnia dixisse sed Lucam non perscripsisse omnia ratum fore, ut ex iis quae recitavit cetera etiam quae non recitavit eum -dixisse intelligeremus (Ma/d.); nam tota res gesta non consistit nisi in sola narratione , utpote parabola; ergo praeter narrationem aliud esse actum vel dictum supponere non licet. Alii putant id eum non adiecisse quia eacem notio iam contineatur verbis : iam nonsum dignus (ita inter alia Luc. Schegq); melius tamen diceturcum Cai. : - absorptus a paterna benignitate et tamquam iaciens se totum in paternam gratiam nihil : petit, sed solum confitetur peccatum et indignitatem; et cum tantam videret effusionem amoris paterni, nonne fere diffidentiae esse videretur a tali patre petere ut saltem in mercenariorum loco reciperetur? quare post osculum (S. Aug. Beda) et patris benignitate quasi obrutus (/pr.)accepto iam reconciliationis pignore illud praetermittit (Sadmeron, Mald.); nam, ut Mald. notat, solet frequenter accidere, ut cum aliquo acturiplura dicere constituamus, quae postea cum eo agentes, quia videmus necessaria non esse, non dicamus. Eum non omnia dixisse quia stupor et singultus vocem interceperit, [ans. censet probabile; verum tacente narratione id nequit asseri, prout dici nequit patrem— ipsum eius orationem abrupisse (cf. Schanz, Fil.). Quare quaestionem ea de re’ bene concludit Maid. : quid enim rogaret patrem, ut ab eo tamquam mercenarius reciperetur qui se iam tamquam filium receptum videbat? Et quem reducem significatione tenerrimi amoris ut filium suscepit carissinum, eum externo quoque habitu statim in filii dignitate et nobilitate constitui iubet
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v. 22 dixit autem pater ad servos suos : cito proferte stolam primam, vestem longam, talarem, quae nobiles deceat, eamque zHy ceurny 1. €. thy tiwwtaryy (Huth.), pretiosissimam , optimam (Caz. Mald. Calm. Schegg, Bisp. Schanz, Fil. Keil, Weiss, Sp.) et induite illum et date annulum in manum eius, « qui ornatus est hominis liberi et locupletis » (Luc. Mald.); cf. Gen. 38,18. Num. 31,50. 3 Reg. 21,8. Iudith 10,3. Esth. 3,10; 8,2. Is. 3,21. ler. 22,24 ete., et calceamenta in pedes eius; simili modo Iosephus eductus e carcere ornatus est, indutus stola byssina et annulo regio donatus (Gen. 41,42; Calm.). Dein gratulationis causa propter reditum filii convivium sollemne instrui iubet
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v. 23 et adducite vitulum saginatum et occidite et. manducemus et epulemur zi¢eav9Hpev, epulantes laetemur,
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v. 24 gaia hic filius meus mortuus erat et revixit, perierat et inventus est; ratio redditur cur deceat singulari modo laetari et festum agere diem. Quo sensu censendus sit pater ea dixisse disceptant; membra esse parallela, mortuum esse et periisse, revixisse et inventum esse, eadem significatione esse capienda consentiunt omnes. Verum alii verba accipiunt de ~ conditione animi et moribus : qui per culpam prodigalitatis et luxuriae mortuus erat, per poenitentiam ad veram vitam rediit (cf. Huth. Ald. Bon. Car. ap. Schegq; Schanz, Fil. Weiss); alii autem assentiuntur S. Chrysostomo qui scribit : tanto a nobis tempore segregatus, fame et dedecore ac summis conflictatus malis laborabat; propterea dicit : perierat etc. (de poenit. hom. 1,4, M. 49,283); perierat mihi, mihi remoerorem, exsilium apud Hebraeos mortis appellatione designari; qui ex his emerserit dici redivivam. Ad quod confirmandum addi potest quod legitur Gen. 45,27. Os. 6,3 et Ezechielem exsilium populi et reditum depingere per ossa arida et resurrectionem ad novam vitam (cap. 37). Et cum pater coram servis loquatur, in ipsa narratione qua tali hic sensus erit retinendus. Occasione igitur reditus adeo desiderati - et gaudii singularis coeperunt epulari <ibeatvecdm laetari. Interea dum haec agerentur
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v. 25 erat filius etus senior in agro, Occupatus colendis agris paternis; quibus verbis iam insinuatur causa quaedam invidiae et querimoniae quae sequitur; e¢ cum veniret et appropinguaret domui, audivit symphoniam et chorum, concentum musicum et saltantium choros; convivia enim celebrari solebant ita ut ad delectationem convivarum adhiberentur musica et saltationes quae illis spectantibus agebantur (cf. Eccli. 32,5; 49,2. Matth. 14,6)
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v. 26 et vocavit unum de servis et interrogavit quid haec essent, quid haec sibi vellent;
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v. 27 wsque dixct tli : frater tuus venit et occidit pater tuus vitulum saginatum quia saloum tllum recepit d-r.aivev7% SANUM ; en quomodo servus verba illa in v. 24 intellexerit. Alii quidem qui verba illa de moribus accipiunt hoc loco laudantiudicium et prudentiam servi quippe qui bene perspexerit non esse decens et conveniens, ut gaudium patris non uti pater, sed prout servum loqui deceat. Quod tamen nonnemini subtilius dictum esse facile videri potest ;
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v. 28 rdignatus est autem et nolebat introire, eius animus exulceratus bene depingitur eo quod nolebat ad convivium intrare; pater ergo, pater autem (vide lect. var.) ¢ddius egressus coepit rogare illum naszxanereum alloquio et adhortatione placare studebat et rogare ut gaudii communis socium se redderet
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v. 29 at tlle respondens dixit patri suo : ecce tot annis servto tbi el nunguam mandatum tuum praeterivi et nunguam dedisti mthi hoedum, ut cum amicis meis epularer ; v.30 sed postquam filius tuus hic, non eum suum vocat fratrem indignabundus, sed contemptim suggerit patri quam praeclarum filium adeo celebret, guz devoravit substantiam suam cum meretricibus acerbe fratrem perstringit id quod turpissimum est crude proferens; cum emphasi graece é xz- Tapayoy gov roy Blov twas opes; « videtur illud éyoasixdtz¢0y et odiosius quam tertiae personae pronomen; peius est enim alienam substantiam abligurire quam propriam » (Luc.); insuper eo modo alia patri obiicitur ratio, cur minime debuerit adeo festive filium nequam suscipere ; ventl, occidisti illi vitulum saginatum. Oratio eius mirum in modum animum pandit acerbum ; ego tot annis servio, ut augeam facultates LUG, A; 29589... 1 se 453 tuas, ille brevi tempore dissipat eas idque pessimo et prorsus infami modo; ego nunquam mandatum tuum sum transgressus, ille cum meretricibus tuas opes prodegit; mihi ne hoedum quidem, rem minoris pretil dedisti, illi vitulum non qualemcumque sed <2) cczuzéy unum illum quem habuisti in stabulo saginatum, rem multi pretii, occidisti; mihi ne praemiolum quidem ullum unquam obtulisti, illi pessime merito maxima amicitiae et laetitiae argumenta exhibuisti. Ita igitur singula singulis opponens patrem iniuste agere animo amaro conqueritur (cf. Lue.). Clementer et placide hance acerbam expostulationem pater excipit; non redarguit superbam obmurmurationem, ne magis eum exasperet, sed blandis verbis eum placare et lenire conatur
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v. 31 at ipse dirit ei: fila <éxxev blanda est compellatio, quasi fili mi carissime, /w semper mecum es etomnia mea tua sunt; explicat cur ad fratris adventum per breve tempus singulari ratione gandendum sit, quae ratio apud ipsum qui nunquam recesserit non reperiatur; tu semper laude dignus mecum versaris, cuncta quae possideo tua sunt; en multis numeris praestas prae alio. At in fratre peculiaris invenitur causa cur semel pro aliquo momento laetitia sit manifestanda
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v. 32 epulari autem 2dogav0%- vot laetari e¢ gaudere oportebat, qua frater tuus hic, qua appellatione ille uti noluit, eadem pater eum monet quanta pro eo quoque exsistat ratio gaudendi, nisi omnem humanitatis sensum exuerit, mortwus erat ef revixil, perierat et inventus est; nonne ab ipsa natura insitum est, ut gaudio exsultemus, si carissimum quemque ex magno periculo ereptum videmus, si quem morte iamiam abripiendum lamentati sumus, vivum ac sanum recipimus? Quid si alius de tali gaudio offensus se neglectum putaret? nonne stulte eum offendi iudicarent omnes? Quo parabola tendat et quibus a superioribus distinguatur, supra dictum est. Restat ut accuratius aliqua expendantur. Quinam in duobus filiis adumbrentur non est una omnium sententia. Duos designari populos, gentes in filio iuniore, [udaeos in altero aliqui existimant (cf. Tertull. de pudicit. 9; M. 2,998; Ambr. Aug. quaest. evang. 2,33; M. 35,1344; Cyr. Bed. Calm. Bisp. Grimm); vel in iuniore describi publicanos et peccatores (15,1) , in seniore pharisaeos (cf. Cord. Sylv.Fil.), vel quae est sententia plurimorum, in iuniore exhiberi peccatores qui ad poenitentiam convertantur, et in seniore iustos (cf. S. Chrys. de poenit. hom. 1,4; M. 49,283; Bon. Theoph. Euth. Cat. Mald. Tans. Luc. Ipr. Lap. Cord. Salmeron, Schegg, Schanz atque eo modo quoque explicaverat olim Tertullianus de poenit. 8 antequam ad sectam Montanistarum transiret). Tres has acceptiones iam proposuit S. Hzer. epist. 21 (ad Damasum; M. 22,388 seq.). Sed ni magna parabolae pars negligatur, in filio seniore Iudaeorum populus non potest designari, , heque pharisaei quamvis horum obmurmuratio etiam in hac purabell perstringatur. Nam neque de populo iudaico neque de pharisaeis valet quod senior de se affirmat!, neque valet quod. pater de eo dicit; et insuper seniorem ea vere de se asserere (proinde non posse intelligi eos qui se iustos iactent) iterum patet ex patris responsione. Proinde ea explicatio est amplectenda, in qua Deus pater vere dicere possit : tu semper mecum es et omnia mea tua sunt. Id autem valet de innocente, de iusto qui nunquam a Dei amore graviter peccando recessit. - Cum iunior filius in domo paterna diu vivat, etiam eo nequit populus gentilis primo, vel praecipue significari, sed exhibetur nobis is quia gratia Dei per peccatum excidit ideoque in regionem longinquam abit 1. €. peccato a Deo separatur. Opes quas iunior dissipat in applicatione explicari possunt de donis et beneficiis Dei et gratiis quibus peccator abutitur peccata addendo peccatis. Quam utiles et beneficae sint res adversae et calamitates, ut peccator ex temulentia voluptatum excitetur, nobis depingitur in fame illa exorta qua ad extremam miseriam redactus incepit resipiscere. Illud et coepit egere bene depingit peccatis quidem brevem afferri voluptatem, at innatum illud beatitatis desiderium minime expleri immo inanitate illa summum creari festidium ac taedium. Quod in v. 15. 16 narratur, summam depingit peccatoris miseriam, servitutem, ignominiam. Patre benevolentissimo relicto sese addicit et adhaeret hero qui minime eius curam habet, verum ad vile servitium eum amandat neque cibum ei providet. Haec quoque facilem habent applicationem, dum miserabilis conditio peccatoris exprimitur. Sed de singulis accuratius quaerere non est consultum. Plerique quidem in cive illo vident diabolum, cuius servum se faciat peccator et a quo pessime tractetur (cf. S. Her, Aug. Asterius in cat. Cord. Bed. Bon. Theoph. Euth, Cav. cat. Cr. lans. Salmeron, Lap, Bisp.); at notari oportet iuvenem in necessitate constitutum non seligere ad vitam sustentandam rem in se peccaminosam v. g. latrocinium, sed quaerere, ut suo labore victum hile non sit honestum tamen est et a viro probo omnino subiri potest. Quare puto nimium progredi eos qui in hero et in porcis cernant adumbrari servitutem turpissimam quam daemonibus in dies magis _ exhibeat peccator. Etiam in siliquis haud raro dicunt adumbrari voluptates turpes et carnales; sed cum nemo ei dederit siliquas, res potius met oe LUGAR MGrSEss 0" ts ISS bene ageretur cum peccatore, si omnis occasio fornicationis, ebrietatis etc. ei adimeretur. Ergo ad summum nobis proponeretur is qui Solis pravis desideriis peccet, sed ad explenda desideria prava non perveniat. Sufficit taque ita explicare, ut peccator rebus adversis, calamitatibus, inopia, ad resipiscentiam et suae miseriae considerationem adiduiae tir: | In tali itaque egestate constitutus meminit bonorum in domo paterna v. 17; fide et spe animatus peccator humiliter agnoscit et fatetur culpam, paratus mercenarii loco in domo paterna versari i. e. paratus ad laborem poenitentiae et satisfactionis. In patre autem qui vidit venientem cum adhuc longe esset, optime nobis Deus describitur qui non vult mortem peccatoris sed ut convertatur et vivat, qui proinde gratia sua praeveniente saepe peccatorem ad resipiscentiam exstimulat. Et dum pater filio occurrit, in eius ruit amplexum, eum osculatur, summa Dei depingitur misericordia et clementia qua recipit resipiscentem; « o admirandam reconciliationem! quid dicam aut quid loquar de ineffabili Dei benignitate? nam ubi ad immensum illius pelagus respicio, sermo mihi praeciditur, neque quid loquar mihi reliquum est; solum autem hoe clara ac libera voce clamo, quod res magnas efficit poenitentia, facile eum flectens, qui facilis est ut flectatur, benignum videlicet Deum nostrum » (Euth.). Peccatorem restitui apud Deum in statum et conditionem filii nobis in v. 22 exhibetur; vestes pretiosae quibus induitur, facile et obvium sunt symbolum gratiae sanctificantis qua anima iusti exornatur. Sunt qui stolam pramam explicent. pristinam, quali scil. filius uti consueverat cum domi esset (cf. Theoph. cat. Cr. Salm. Tans. Luc. Cord. Lamy, Lap.); id quidem recte applicari ipsa parabola stola prima ea notione nequit accipi; deberet enim dici stolam eius primam; quare prima vocatur quia est pretiosissima (cf. Huth. Cai Mald. Calm. Schegg, Bisp. Schanz, Fil. Weiss, Keil, Sp.): In annulo haud incongrue cerni potest symbolum sacrae illius desponsationis qua anima per gratiam sanctificantem fiat sponsa Christi (cf. Bed. Bon.). Convivium autem lautum et sollemne quod instruitur propter filium reducem, cum tale nunquam celebratum sit propter filium seniorem, re ipsa idem significat quod Christus verbis antea dixerat : mazus esse gaudium in coelo de uno peccatore poenitente quam de nonaginta novem iustis (v. 7). Tale convivium instruitur semel, mox transit, sicut pastor ille v. 6 et mulier v. 9 semel convocant ad congaudendum ; quare ipsis narrationibus rebusque gestis exprimitur quo sensu sit maius gaudium, neque tali gaudio eos qui semper In isto convivio cerni dapem eucharisticam satis quidem obvium videtur; et revera longe plurimi in vitulo saginato et mactato Christum pro peccatis oblatum agnoscunt; ef. S$. Amér. in Luc. h. 1. et de poenitentia 2,3; M. 16,500; Aug. Heer. Cyr. Macarius in cat. Cord. cat. Cr. Bed. Bon. Theoph. Euth. Cat. Ians. (qui omnium consensu sanctum Christi corpus designari ait) Salmeron, Ipr. Sylveira, Lap. Reischl, et ante hos omnes Tertullianus de pudicitia cap. 9. Quae tamen applicatio cum narratione stare nequit, quia dein consequen-— ter dici oporteret, filium seniorem i. e. iustum nunquam vel eucharistiam percepisse vel Christi pro peccatis oblati participem fuisse. Quare hoc loco quam maxime valet quod Ma/d. monet, qui fatetur quidem omnes omnino auctores vitulum saginatum interpretari, attamen addit: non errabit meo quidem iudicio, qui stola, annulo, calceamentis, vitulo saginato hoc unum significari dicit, quod parabolae conclusionem esse diximus : esse maius gaudium etc.; hoc simplex sed certum est; cetera ingeniosa quidem, sed incerta; tutissimum est, quod saepe monui, non nimis presse tractandas esse parabolas; frangi saepe tractando, solereque hic aceidere quod proverbio dici solet, ut qui nimium emungit, sanguinem eliciat. Atque quaeras in singulis parabolae partibus allegoriam. Unde merito omittunt eam applicationem Luc. Bisp. Schegg, Schanz. Apte autem et vere dici potest Deum saepe peccatori converso magnam largiri dulcedinem et consolationem spiritualem ; est quippe adhuc infirmus ; quo itaque facilius illecebras et lenocinia voluptatum spernat, Deus ei deliclas spirituales concedit quas probationis causa sanctis et in virtute firmis saepe negat vel multo minores impertit. Ex quo agendi modo etiam expostulatio filii senioris intelligi potest. Sed si in filio seniore iustus describitur et innocens, quomodo ille indignatur et cum patre expostulat? Verum considerari oportet haec : et primo quidem talem addi ad parabolam partem necesse erat ad dedocendos pharisaeos eosque perstringendos et ut declararetur nihil perire iustis, etsi Deus maxima miseratione peccatores amplectatur. Dein utilissimum quoque documentum ea parte traditur ludaeo-christianis, quod si advertissent non murmurassent eo quod gentiles in regnum messianum admitterentur (cf. Salmeron, lans. Lap. Lamy, Bisp.). Quare in parabola murmur erat exprimendum et demonstrandum eius causam non esse rectam ac Deo placentem. Inde autem non inferri potest virosiustos durius cum Deo expostulare. Praeterea ista narratione quanta sit Dei in peccatores benignitas illustratur; est scil. tantus in eos favor, ut ipsi iusti qaodammodo materiam murmurationis et ; Luc. 15,28-32. wae AST invidiae habere posse videantur vel etiam aliquo modo tangantur invidia (ef. S. Cyr. Theoph. Cat. Ians. Mald. Luc. Ipr. Salmeron, Lap.). In quam rem notat heoph. : « dicit igitur Dominus per hanc parabolam pharisaeis ; esto, vos iusti sitis, sicut filius ille; ne obmurmuretis ob laetitiam quam habemus propter peccatoris salutem. Itaque non apparet invidia, sed Dominus pharisaeorum mentes instruit, ut etiamsi ipsi iusti essent et omnia mandata Dei perfecissent gravate ferre non deberent suscipi peccatores. Porro tanta est Dei benignitas et tam li-. beraliter bona communicat, ut indignatio et obmurmuratio inde nasci possit » (cat. Cr.). Neque immerito aliqui remittunt ad Matth. 20,44 (cf. Salmeron, Mald.) et murmurationem illorum qui post diei laboris pondus et aestum tantum accipiunt quantum ii qui una hora in vinea laborarunt; nam eorum quoque murmuratio pertinet ad solam parabolam (neque enim murmurabunt ii qui aeterna mercede donabuntur), sed erat necessario inducenda, ut.responsioni heri et explicationi parabolae daretur opportunitas (cf. Comment. Matth. II p. 177). Idem hoe loco quoque obtinet. Existimat Schegg murmurationem explicandam esse ex illa veterum sanctorum admiratione et querela de felicitate peccatorum et de afflictionibus iustorum. At haec perperam huc ingeri clarum est; nam filius peccator erat miserrimus; felix evadit conversione; filius senior iustus semper versans cum patre et cuncta patris sua quoque reputans non est figura iusti afflictionibus vexati et probati. Quare « aenigma » quod videt senior filius in receptione iunioris non est simile «aenigmati obi, Habacuc (1,1. 3) aliorumque — prophetarum ».
15:1
L'imparfait, même avec le participe, indique une circonstance donnée, et non point une habitude. πάντες ne signifie donc pas que la classe de ces personnes avait coutume de venir, el, d'autre part, comme 16 lieu n'est pas déterminé, ce ne sont pas tous ceux d’un endroit. Il fault donc y voir une hyperbole (Schanz, Holtx. ete.) du style de Le. qui aime cet adjectif et le prodigue au point d'en atténuer la portée (r, 66 ;, τπ|, 21; x, 18 etc.). L'article est écrit deux fois, 4. om. οὗ α. εὐρὴ (T H)ou add. (5 V). parce que ce ne sont pas nécessairement les mêmes personnes, quoique les Pharisiens les confondissent volontiers dans la même réprobation; ef. sur Me. τ, 45. Dans Le. v, 29 (— Mc. τι, 15) les publicains et les pécheurs se trouvent auprès du Sauveur parce qu'ils ont été invités par Lévi; ici on voit qu'ils avaient pris du goût pour son enseignement et pour sa personne.
15:2
Dans v, 30 ἐγόγγυζον, atlaque contre les disciples; ici διεγόγγυζον (Ex. xv1, 8; Le. xx, 7), parce que les Pharisiens murmuraient entre eux. Les scribes leur sont adjoints puisque c'est un point de Loi lraditionnel. Évidemment eux regardaient comme un devoir d'écarter ces sortes de personnes. Leur reproche est donc parfaitement fondé de leur point de vue (contre Jül. et Loisy), puisque Jésus les accueille et mange avec eux, au risque de ne pas conserver la purelé légale. Dans la première circonstance, il s'était contenté d’éluder l'objection en alléguant le besoin que les maladies morales avaient de ses soins. Maintenant sa réponse va meltre l'esprit pharisaïque en contradiction avec la bonté de Dieu. — οὗτος marque le mépris, ef. xiv, 30. 1. . fs +. fusil ΘΗΝ
15:3
B. Weiss s'étonne de « cette parabole » au sing.; donc la source de Lc. ne contenait que l'enfant prodigue! donc Le. a ajouté ici deux autres paraboles! Ce serait une sotte manière d'écrire; mais c'est plutôt la critique qui est sotte. Les deux comparaisons ne forment qu'un discours parabolique (Jül. Loisy).
15:4
τίς ἐξ ὑμῶν χι, 5; τίς γὰρ ἐξ ὑμῶν χιν, 38; ici Le. ajoute ἄνθρωπος, par simple pléonasme, comme Mt. va, 9; χα, 14, cf. Εδο]. n, 12 (Jül.), ou bien Le. ἃ voulu dès ce début dire ce que font les hommes, pour conclure à ce qu'il en est de Dieu; ou encore simplement par opposition à γυνή (v. 8) comme dans 1 Cor. vit, 4. D'ailleurs le même mot se trouve dans Mt. xviu, 42 et peut avoir été emprunté. Cet homme possède un troupeau à lui; cent brebis sont une petite fortune, et la perte d'une seule est cependant sensible. L'homme les faisait paitre dans le désert, qui équivaut aux montagnes de Mt.; on peut penser au désert de Juda, tout vallonné de collines qui se recouvrent en hiver d’un tendre gazon, et où paissent les troupeaux. Le pasteur ne laisse pas les brebis sous la garde d'un autre, car la pointe de la parabole est précisément dans son empressement à tout quitter pour chercher la brebis perdue. D’ailleurs.le risque n'est pas très grand, car il n'y avait pas dès ce temps-là beaucoup de bêtes féroces dans ces déserts, et les vols furtifs ne sont pas à craindre dans un-pays découvert, où tout le monde est au courant du moindre incident. Cette conduite n’est donc p°s imprudentce; c’est celle que chacun des auditeurs aurait adoptée; elle n’en trahit pas moins un grand zèle à retrouver la brebis. Luc la dit perdue et non pas égarée (Mt.);, peut-être pour rester dans son thème d'objet perdu commun aux trois paraholes. Assez souvent il généralise au détriment du pittoresque (cf. 8 et 9; 32). — καταλείπει el non ἀφήσει (Mt.), comme κατέλιπον (xx, 31) et non ἀφῆκαν (Mc. χιι, 22) ; il emploie ordinairement ἀφίημι dans le sens de « laisser, remeltre », maïs dans le sens de « quitter », seulement quand il suit Me. : Le. τν, 39; xvur, 28. 29 : Me. 1, 31; x, 28. 29; et Le. v, 11 sur le type de Mc. 1, 18. zoo. ἐπί, pour indiquer le but, la chose cherchée, cf. Act. mur, 36: τχ, 11; xvi,. 1 4. ἢ) Le nécessaire pour la parabole est dit par Mt. en termes très simples. Luc, d'ordinaire succinct, à peut-être ajouté à sa source le trait du bon pasteur qui porte sa brebis; en tout cas il a αὐ lui plaire pour son sentiment exquis. L'idée de joie est dans Mt., elle est essentielle à la parabole, mais la place du mot γαίρων est de Le., cf. xix, 6; Act. van, 39, ct fait image. D'ordinaire on n'aime guère à porter*des fardeaux. Le bon pasteur enlève allègrement la brebis sur ses épaules, mouvement spontané que les mères connaissent bien. Sur le pasteur divin, ef. 18. xz, 11; xuix, 22; Lx, 4; LXVI, 12.
15:6
Le pasteur ἃ ramené sa brebis perdue vers les autres, cela va sans dire, et a reconduit le troupeau vers le parc voisin de sa maison, où il entre enfin. Le bruit s'était déjà répandu qu'il avait perdu une brebis. Il suppose qu'on avait pris part à sa peine, puisqu'il invite amis et voisins à prendre part à sa joie (τ, 58). Ce trait de sensibilité est propre à Le., et prépare l'application au v. suivant.
15:7
à sans comparaison antérieure, comme Mt. xvur, 8; Me. 1x, 43. 45.47; I Cor. χιν, 49. — Le parallélisme est parfait. ἐν τῷ οὐρανῷ n'est point un synonyme rabbinique de Dieu (πο Ὡ 1), mais renferme déjà l'idée du v. 40. La joie sera générale dans le ciel, pour eu les habitants du ciel. — M. Loisy note ici : « La joie au ciel pour la conversion des pécheurs n’a pas de signification eschatologique, le temps de la conversion ne se confondant nullement avec la fin du monde » (u, 141). Sans doute, mais c'est la preuve que l’enseignement de Jésus portait sur les destinées individuelles de l'âme. Aussitôt que le pécheur est converti, on se réjouit dans le ciel, parce qu'il est désormais dans la voie du salut, quoi qu’il en soit de la fin du monde! La conclusion de Mt. donne à la parabole une pointe un peu différente; s'adressant aux disciples Jésus leur recommande les égards pour les « petits », tandis que Lc. oppose au mépris des Pharisiens pour les pécheurs la joie du ciel pour une seule conversion. Les autres différences de détail sont telles qu’on ne saurait affirmer que Le. οἱ Mt. ont eu une source écrite commune, ni que Ec. a suivi Mt. D'autre part, la parabole est bien la mème, et rien n'indique que Jésus l'ait prononcée deux fois. Jülicher s'est plu à montrer l'embarras de l'exégèse protestante en présence de ces « justes ». Plammer propose encore de spposer ou que le Sauveur fasse l'hypothèse — qui serait fausse — de justes véritables, ou qu'il emploie l'ironie vis-à-vis de justes prétendus comme les Pharisiens. Il n'y ἃ point à changer le sens du texte qui parle de justes. Ce n’est pas à dire que Dieu ait plus d'amour pour un pécheur que pour tous ces justes, non plus que le pasteur ne préférait pas la brebis perdue aux autres avant qu'elle füt perdue. Maïs il en est du pécheur comme de la brebis perdue; il semble qu'il n'y en aît plus que pour lui. Dieu le recherche, le poursuit, le ramène, et alors c'est une explosion de joie qui n'a jamais eu l’occasion de se produire à propos des justes. Les Pharisiens se représentaient Dieu en admiration devant les justes, désirant qu'ils ne se contaminent pas par le contact des pécheurs. Quelles sont done ses vraies dispositions ? Jésus répond : ce sont celles d’un pasteur qui cherche sa brebis perdue. Il n'a pas à chercher les justes, ni à se réjouir de leur conversion, puisqu'ils n'ont pas besoin de pénitence.
15:8
Une drachme est aujourd’hui, chez les Grecs, l'équivalent d'un franc. Les dix drachmes n'étaient pas tout ee que possédait la femme. Mais elle tenait à ce très petit trésor, et même à sa dixième partie. Les pauvres maisons étaient peu éclairées ; elle allume sa lampe (ἅπτει van, 16; x1, 38; Act. xxvin, ? ἘΝ, T.). 11 y avait des objets répandus par terre au hasard : elle. met de l’ordre et balaie. Il serait étonnant qu’elle n’aït pas mis ses commères au courant de sa peine.
15:9
Elle convoque done ses amies, comme le pasteur. Manifestement ee trait a de l'importance. En pareil cas, les bons rapports obligent à partager le contentement.
15:10
De même pour un pécheur. — ἐνώπιον est une précaution de style rabbinique (ef. Introd. p. c). Ici les anges sont nommés, correspondant aux voisins et aux voisines, tandis qu'il n’est pas question de Dieu. C'est que désormais la pointe de la parabole est tournée vers [65 Pharisiens qui ne se réjouissaient pas, et qui plutôt murmuraient. Il n’est point question iei des justes. Dans la première parabole, les quatre-vingt-dix-neuf brebis étaient malgré tout un objet de solicitude, tandis que les neuf drachmes, mises sans doute dans un endroit sùr, n'ont vraiment rien à craindre. Peut-être aussi Le. a-t-il évité de répéter des tournures trop semblables, d'autant que les justes ne sont nullement en cause directement dans tout ceci. Les deux paraboles, à cette légère différence près, qui n'est pas essentielle, ont donc le même sens, Dans toutes deux on insiste sur la recherche, et sur la joie. Les anciennes allégories étaient trop précises. Cependant il est certain que le pasieur et la femme sont comparés à Dieu, tandis que les anges, nommés explicitement au v. 10, sont représentés par les voisins et par les voisines. En tant qu’elle met Dieu en scène, ka double parabole est encoura- .geante pour les pécheurs et les dispose au repentir. Mais comme elle ἃ son terme et son sens dans la joie des anges, elle es uR reproche pour les Pharisiens. De plus elle justifie le Sauveur qui fait l'œuvre de Dieu auprès des pécheurs. Ii n'y ἃ pas à s'étonner qu'il ait proposé deux paraboles successives pour inculquer la même pensée. La parabole argumente d’après ce qui est en usage parmi nous. Un second exemple ne peut que rendre l'argument plus sensible et plus convaincant. Selon notre manière de comprendre la composition littéraire, on suivrait un ordre différent. D'abord la drachme, exemple emprunté à la nature insensible; puis la brebis, qui appartient au monde sensible et amorce déjà la comparaison des pécheurs ct des justes, comparaison qui serait traitée dans 18 troisième parabole. Luc, fin litléraleur, ἃ pu y penser, mais il aura respecté l'ordre traditionnel, plus spontané : d'abord un homme, comme serait un des auditeurs, puis une femme dont l'exemple n'est qu'une confirmation, et cnfin la grande parabole qui n'est même plus appliquée, tant les traits en sont saisissants et . clairs.
15:11
εἶπεν δέ marque un temps d'arrêt, mais Le. a évidemment l'intention de faire des trois paraboles un seul discours, tel qu'il en a déjà concu plusieurs, moins homogènes que celui-ci. Dans Mt. xx, 28 figurent aussi un père el ses deux fils, mais ce n'est pas une raison pour dire que c'est le même personnel, L'expression est aussi simple que possible. Cetle troisième parabole ne débute pas par une interrogation, à cause de la longueur du récit.
15:12
καὶ a. διεῖλεν (T) plutôt que o ὃε (Η Καὶ V).
ὃ νεώτερος; cf. Gen. xix, 31. — ἐπιθάλλον, cf. ΤῸ. νι, 12 (B) σοὶ ἐπιβάλλει à χληρονομία αὐτῆς, rendu par Ν τὰ ὄντα τῷ πατρὶ αὐτῆς σοὶ δικαιοῦται κληρονομῇσαι, — ἡ, οὐσία la fortune, qui devient éventuellement l'héritage (Tob. χιν, 43); 6 βίος est simplement un synonyme (Mc. xn, 44) pour changer le style. — Dans les histoires c'est ordinairement le eadet qui va chercher fortune ailleurs, souvent avec des intentions excellentes, laissant à l'aîné le soin de maintenir la maison avec le père. Le père pouvait done sans imprudence consentir à un partage. D’après la loi, l'aîné avait droit aux deux ticrs (Dt. xxr, 17). Le partage fut donc réglé, et le texte dit bien que chacun des fils reçut sa part. Mais ne peut-on pas supposer que l'aîné ne voulut pas prendre possession de la sienne, tant que son père vivait (/&l. contre Wellh.)? Le père demeurant, il y eût eu une grave inconvenance à le dépouiller. Le fils aîné n'en est pas là, et se fait même un devoir de ne rien lui demander d'extraordinaire; c'est pourquoi il se croira en droit de se plaindre.
15:13
ἀπαντα (T 5 V) plutôt que παντὰ (H).
Le cadet était encore jeune; cela se voit à la rapidité avec laquelle il réalise ses biens, à son goût des aventures, puisqu'il va loin, à sa prodigalilé imprudente. Un vicillard qui agirait ainsi aurait sûrement commencé de bonne heure. Notre prodigue est à ses débuts. S'il s'éloigne pour être plus indépendant, où pour ne pas compromettre les siens, ce sont encore des traits de jeunesse. — μετ᾽ où πολλὰς ἡμέρας (CP. Act. 1, 5; χχνη, 14). — συναγαγών sous ent. : en argent; ef. PLiur. Cat. Min. vi; Alcib. v (Field). — ἀσώτως + Bible. Dans Jos. Ant. XII, 1v, 8 avec la nuance de folle prodigalité. Chez les jeunes gens la prodigalité vient souvent du libertinage, mais le mot ne signifie pas « dans la débauche » (Loisy). D'après Holtz. la χώρα paxpé est l'Italie, d'après χιχ, 12 Singulière mentalité de Luc ou de son eritique!
15:14
Ayant tout dépensé, il devait se trouver dans le besoin, mais la famine aggrave sa situation. Dans ce cas les gens du pays peuvent avoir des provisions, des ressources; le jeune étranger était obligé de se mettre dans la dépendance de quelqu'un. — δαπανήσαντος, cf. Mc. v, 26. — καὶ αὐτός, style de Le. — ὑστερεῖσθαι IT Cor, xx, 9; Phil. τ, 42.
15:15
καί aussi fréquent et avec changement de sujet (ef. vrr, 15; χιν, 85 χνιι, 2; xIX, 4; Act. vi, 6) a une saveur sémitique. De même πορευθείς (cf. Gen. xt, 9; xxvu, 43 ete.) avant un verbe est une tournure des LXX, qui n'indique pas une démarche distincte. — κολλάσθαι, cf. Act. v, 13; 1x, 26; x, 28; xvu, 34. D'après. nos expériences récentes, conformes à celles du passé, en cas de disette on expulse les bouches inutiles. Le prodigue n'en élait point encore à désirer le retour. 1] n'y ἃ pas à insister sur la dépendance d'un Juif par rapport à un non- - juif. Ces considérations sont étrangères ἃ la parabole. On l’envoie-à la campagne, où la subsistance est toujours plus facile; il n'a pas à choisir son emploi.
15:16
γεμισαι τὴν χοιλιαν αὐτου (T S V) et non χορτασθηναι (H).
La leçon que nous préférons ; γεμίσαι τὴν χοιλίαν αὐτοῦ — les autorités. étant partagées — est surtout recommandée par son énergie, tandis que yopτασθῆναι ἃ pu êlre emprunté à xvi, 21, comme moins vulgaire; cf. d'ailleurs Prov. xviu, 20 : ἀπὸ καρπῶν στόματος ἀνὴρ πίμπλησιν χοιλίαν αὐτοῦ, — Les κεράτια sont des caroubes. Ce fruit, quand il est vert, est astringent à gâter la bouche; mais les caroubes sèches sont plus douces et sc vendent dans les bazars de Palestine; les animaux s'en nourrissent, les hommes les grignotent comme font les Orientaux pour les pois chiches, les cacahuètes ete. D'après Loisy, « le trait manque de vraisemblance ». Luc n’a pas voulu dire que le prodigue n'eût pas pu dérober quelques caroubes. On s’occupait de nourrir les porcs, on ne lui donnait rien, pas même cettè nourriture; il en était réduit à les envier, ne mangeant jamais à sa faim. ὲ -
15:17
περισσενουσιν (T 5 V) et non πέρισσενονται (ἢ).
εἰς ἑαυτὸν δὲ ἐλθών, comme dans Éricr. ΠΙ, 1, 15 : σὺ δ᾽ αὐτὸ ἐρεῖς τόθ᾽, ὅταν εἰς σαυτὸν ἔλθῃς, mai γνώσει, cf. Τέμ. Adelph. ν, 3. 8 redire ad se. Les moralistes entendaient que l'homme peut être entrainé par la passion ou des suggestions extérieures, comme hors de lui-même, hors de son naturel qui est la raison. Revenir à soi, c’est voir les choses selon la raison (Act. xx, 11 est un cas de surnaturel). Le prodigue ouvre les yeux, il constate la misère qu'il s'est attirée par sa faute. Les mercenaires de son père, ouvriers à la semaine, d'après l'usage actuel, se nourrissent à leurs frais, avec des pains qu'ils apportent, mais le peuvent aisément, grâce au salaire, et le père le distribuait largement; le prodigue est-il seulement payé, et ne sert-il pas un étranger pour avoir à peine de quoi vivre? — λιμός à propos d'un particulier doit avoir le sens de 21. om. rotnaov με ὡς eva τῶν μισθιων σου (T 8 V) et non.add. (H). « faim »; dans ΕΖ, xxxiv, 29 ἀπολλύμεγοι λιμῷ, de « famine », car il s'agit de tout un peuple. - 18 5.) Le prodigue découvre enfin le fond de son cœur et manifeste son repentir sous la forme de paroles adressées à son père. Mais elles contiennent l'aveu de son péché contre Dieu, car il a péché en même temps contre Dieu et contre son père. D'ailleurs pour un israélite, tout péché est un péché contre Dieu (Gen. xx, 6; xxxix, 9 etc.). Le péché de débauche était spécialement celui dont on doit rougir devant son père et sa mère (Eccli. χει, 17), mais ce qu'il y avait eu de plus offensant envers le père, c'était de s'être éloigné après avoir recu sa part, comme si ce père ne comptait plus pour rien. C'est le prodigue maintenant qui n'a plus droit au nom de fils; il demande seulement à être reçu, sans prétendre fixer son propre rang, mais en suggérant celui de mercenaire. — ἀναστάς devant un verbe est une tournure sémitique fréquente (cf. Introd. p. ον); cependant ce mot est souvent employé dans Le. pour sa valeur propre, et on peut en somme estimer que c’est le cas ici. Le pauvre enfant est plongé dans des réflexions tristes, comme un homme abattu; il va se redresser. C'est ce qu'ont compris les versions égyptiennes, latines, et même syriaques. — Son repentir lui fait comprendre qu’il n’est plus digne du nom de fils, mais le nom de père sort de son cœur; c'est le seul que le père puisse entendre sans être de nouveau blessé. — εἰς τὸν οὐρανόν, synonyme de « contre Dieu » d’après l'usage (I Macch. in, 18). — ἐνώπιον n’est qu'une variante de style avec εἰς, classique dans le sens de « contre » comme ἐναντίον dans Ex. x, 16 : ἡἥμάρτημα ἐναντίον Κυρίου τοῦ θεοῦ ὑμῶν καὶ εἰς ὑμᾶς. Dans ce cas les LXX ont mis ἐναντίον pour 5 selon l'usage rabbinique de plus en plus répandu de mettre un adverbe pour éloigner le contact entre le verbe et Dieu comme régime. Si ce scrupule avait régné ici, il eût suggéré : « en face du ciel et contre toi
15:20
εαντου p. πατερα (H V) plutôt que αὐτὸν (TS).
La répétition de ἀναστάς donne de l'importance à ce verbe. Le père aperçoit le fils de loin; préambule nécessaire à son empressement, soit qu'il ait épié le retour, soit qu'en se promenant dans ses champs il ait aperçu son fils. Le fils se repent, le père est ému jusqu'aux entrailles; le fils vient, le père — Éxvtoÿ après πατέρα par opposition à son ancien maître qui ne lui était rien. Le génitif absolu n’est pas correct, puisque le sujet revient comme régime, mais la répétition du pronom n'est pas sans effet. Enfin le père Le possède de nouveau, lui, son fils. Même émotion quand Paul quitte les presbytres d'Éphèse (Act. xx, 37); cf. Gen. xxxu, 4: xLV, 14; xLvI, 29. — _—" après ἰδεῖν vu, 43; x, 33; Mt. 1x, 36; Me. vi, 34.
15:21
On ne peut regarder que comme une faute de goût — à moins que ce ne soit un pur hasard de copie — l'addition de ποίησόν με ὡς ἕνα τῶν μισθίων σου (NBD!). L’aveu de la faute était nécessaire, et le prodigue dut sentir alors plus vivement que de loin combien il était indigne d'un tel père, mais il n'eùt pu, sans méconnaître cette bonté, demander d'être traité comme les mercenaires. L'eût-il voulu, que des baisers lui auraient fermé la bouche.
15:22
Le père ne répond même pas, il ne songe qu'à réparer le triste état où se trouve son fils devant les esclaves qui sont accourus. Vite! la meilleure (cf. Ez. xxvir, 22) robe qu'on puisse trouver dans les armoires où l’on conserve celles qui ont été tissées par les femmes. Si c'était « sa » première ou son ancienne robe, il faudrait αὐτοῦ. — La στολή est la robe longue de cérémonie € Macch. x, 21). L'anneau est porté par les personnes de condition (Jac. 11, 2); les souliers sont l'indice d'une existence oisive, car les gens du commun les quittent pour lravailler la terre et pour marcher. Le prodigue reprend donc sa place de maître dans la maison de son père (Jül.et Loisy comme hôte de distinction!) Jülicher ἃ prétendu que le concile de Trente inlerprétait la robe ancienne, à ἀρχαία στολή (Const. Ap. 11, 41), ou la prior stolu, el Loisy cite Conc. Trid. de justif. cap. 1v, qui ferait de son ancienne robe l'innocence et la grâce restituées. C'est Cap. vu, et on y lit : eam (iustitiam) ceu primam stolam pro illa, quam Adam sua inobedientia sibi et nobis perdidit. Donc au lieu de dire comme Tertullien (depudic. 1x) : recuperubit igitur et apostata vestem priorem,.… vestem pristinam recepil ; statum scilicel eum quem Adam transgressus amiserat, le concile dit une robe primam, à la place de l'ancienne, donc simplement une robe excellente.
15:23
Le veau gras, cf. Jér. χιδι, grec xxvt, 91 : μόσχοι σιτευτοὶ τρεφόμενοι ἐν αὐτῇ. — Dans φαγόντες l'aoriste n'indique pas une action antérieure; on se met à table pour se réjouir (D a corrigé : φάγωμεν nai),
15:24
Le fils était mort, non pas au sens spirituel, mais par rapport au père il était comme s’il n'était plus. Ainsi un fils disparu à la guerre et qui revient, quand bien même il n'aurait pas été pleuré comme mort. La joie s'exprime aisément par hyperbole. Mais pourquoi ajouter : « il était perdu » etc.? L'image est moins forte, sans être plus juste, car le père n'ayant pas cherché, comment aurait-il trouvé? On dirait donc que la formule a été complétée pour faire rentrer la parabole du prodigue dans le cadre des deux précédentes, où l’on se réjouit d’avoir retrouvé ce qui était perdu νν. 6 et 9 (J. Weiss, Lois). Mais comme la joie emploie volontiers des formes redondantes et rythmées, il n'y ἃ pas lieu d'affirmer ici une addition systématique de Luc. 24-32, L'épisone ne L'Aivé. Wellhausen le regarde comme une addition tardive (et de même J. Weiss, Loisy) parce qu'il ne serait pas en harmonie avec la première partie. L'aîné qui avait recu sa part de 18 fortune n'apparaît plus que comme un iutendant de son père; on ne sait ce que va devenir le cadet, puisqu'il n'a plus rien à prétendre, enfin la réponse du v. 31 « ne satisfait pas » (Well.). Quand tout cela serait vrai, on pourrait toujours dire qu'un écrivain comme Luc, achevant à loisir une parabole, aurait cherché à éviter ces défauts. Mais sont-ce des défauts dans une parabole, et Jésus les composait-il pour reproduire des incidents au naturel sans laisser dans l'ombre aucune circonstance ἢ Il est particulièrement pénible de voir des savants distingués s'exercer à grignoter un pareil chef-d'œuvre. Jülicher a proposé — et réfuté — un argument qui serait plus topique, l'emploi de δέ dans la seconde partie au lieu de καί, Le x! ne domine que dans la partie narrative, 11-20, et dès le v. 20 l’auteur emploie δέ, comme aussi καί paraît aux vv. 25 et 26. (Jül.). D'ailleurs le δέ est de circonstance dans l'opposition entre le fils aîné et le père. 24°) Le dernier membre de phrase du v. 24 forme la transition; re indique bien le commencement d'une péripétie. - 0e
15:25
Pourquoi ne l'avoir pas mandé? Il était Loin sans D (ef. Eh on savait qu'il reviendrait vers le soir. Rien n'indique qu'il ait travaillé de ses mains, encore moins qu'il ait été absorbé par l’appât du gain. 1] faisait son devoir, à son ordinaire. Godet veut l’accabler, maïs n’est que ridicule : « Quelle image du pharisien occupé à ses observances, tandis que le cœur des pécheur repentants s'épanouit aux joyeuses clartés de la grâce? » Dans Dan. 111, 5. 40 συμφωνία (devenu un mof araméen) est un instrument de musique. Le sens du mot συμφωνία est controversé. Jérôme Ep. xxt, 29) se plaignait déjà que quelques latins l'interprétaient comme un genus organi. Et il est certain en effet que, sauf peut-être Polybe xxvi, 1, le grec l’entend d'un concert de voix ou d'instruments. La langue hellénistique avait ie même usage; Pap. Fior. 74, 5 (481 av. J.-C.) συμφωνίας πάσης μουσιχῶν te za ἄλλων et Pap. Brit. 11, 968 (1π s. ap. J.-C.) ὑπὲρ συμφωνίας τιμπάνων (M. M. Expos. vin, 9 p. 276). Ce doit être le sens ici, d'autant que la symphonie est opposée aux chœurs. Nous ne saurions donc nous rendre aux arguments de M. Barry qui a traité la question eæ professo (Journal of biblical literature, xxvir (1908) p. 99 ss.), et qui tient pour une cornemuse; de même Wellh., Merx, Klost., ete. IL semble bien que dans Dan. πὶ, 5. 10.15 ce soit un nom d'instrument, mais en tout cas, au nom de l'usage oriental, il faudrait préférer le tambourin, le vrai type de La symphonie parce qu'il donne à la fois un son grave et un son aigu, selon qu'il est frappé sur une de ses faces de peau tendue. C'était d'ailleurs l'opinion d'Isidore (P.L. Lxxxit, 6. 469) qui ἃ très bien décrit l'instrument. Saadia ἃ traduit « trompette », ce qui ôte son autorilé au commentaire de Daniel qui lui est faussement attribué et que M. Barry cite pour cornemuse. Que la « symphonie » soil nommée avec les flùtes, cela prouverait plutôt que ce n’est pas un instrument à vent; la flûte et le tambourin se complètent. La cornemuse antique n'était pas l'instrument bruyant des Bretons et des Ecossais; M. Barry, préoccupé de combiner des textes, ne semble pas s'être aperçu que les représentations figurées en sont très rares (Dict. Saglio, vo tibia). La musique accompagnait les chœurs : cf. Suér. Calig. xxxvir (discumbens de die inter choros et symphonias), qui n'étaient pas nécessairement des chœurs de danse. Méme si l'on dansait, on chantait en dansant, ou bien les danseurs frappaient des cymbales, comme on le voit sur une mosaïque de Mâdaba (inédite) où une bacchante frappe d’une cymbale qu'elle tient à la main une autre cymbale attachée à la cheville du pied. La maison était donc riche, et le prodigue un jeune homme habitué à une vie aisée qui avait voulu mener la grande vie.
15:26
Néanmoins tant de luxe n’étail point le fait de tous les jours, et s'il y avait eu des invitations, l'aîné eût été au courant. Il s’informe τί ἂν εἴη ταῦτα, οἵ. Act. x, 47. Rien de plus naturel que cet étonnement qui n'est pas encore un blâme, et il s'adresse au premier qu'il rencontre. Godet lui reproche de ne pas se sentir chez lui. Et cependant il en fait un Pharisien!
15:27
L'esclave répond comme pouvait le faire un indifférent. [l dit ce qu'il fal- lait dire, sans l'émotion d’un père, sans aucune préoccupation morale. ὑγιαίνοντα, « se bien porter » est le souhait de tant de lettres : « Tout le monde se porte bien! » L
15:28
Cette circonstance excuse en partie la dureté de l’ainé. Il n’a pas vu son frère en misérable équipage, il n'a pas entendu le cri de son repentir. Ce prodigue a fait la fête, ne s'en trouve pas plus mal, revient en bonne santé, sans doute parce qu'il n’a plus le sou, et on le fête encore à son retour! Qui, parmi les justes, n’éprouverait involontairement quelque chose des sentiments du frère atné? Le père le comprend si bien qu'au lieu de répliquer : « Libre à lui, qu'il fasse à sa tête! » il sort pour l'engager à entrer. Le récit est toujours aussi naturel, sans être trop circonstancié. 29 5.) C'est ici le triomphe de ceux qui voient dans l'aîné un Pharisien, Il exprime « la position servile et mercenaire du Juif légal dans la théocratie,.… qu'était pour lui son père? Un maitre »... enfin ce qui touche au grotesque, c'est : « un état d'âme où l'on remplit le devoir tout en l'abhorrant, et où, en ne commettant pas le mal, on en a soif » (God. et, d'après Jül., beaucoup de protestants). Jülicher a fait justice de ces exagérations. L'aîné a tort de se fâcher, mais ce n’est pas une raison pour qu'on doute de sa parole. Il s’est conduit en bon fils, et il pouvaitse croire honoré de servir son père (Le Cid de Victor Hugo dans la Légende des siècles) ; son tort est de reprocher à ce père de ne lui avoir jamais donné même un chevreau pour faire une petite fête entre amis. S'il Favait demandé, il l’eût sûrement obtenu. Son père ne l'offrait pas, ne sachant pas s'il en avait envie, d'autant qu’il avait la libre disposition de bien des choses. La réserve de l'aîné était excessive et n'empéchait pas la sincérité de son dévouement filial. Mais il ne veut pas dire « mon frère », el il excite sournoisement le père en disant : « La fortune ». Quand il parle des déportements de son frère dont le bruit était sans doute venu jusque-là, ou qu'il soupçonne d'après sa conduite antérieure, il manque d'indulgence, et va même jusqu’à condamner celle de son père. C’est un esprit étroit assurément, mais rien n'indique un hypocrite. Combien de vrais justes sont dans ces sentiments, et ne peut-il pas se faire que trop d’indulgence ne dégénère en faiblesse? Si la parabole est si belle, c’est qu'elle figure le pardon divin.
15:29
αὐτου ἢ. πατρι (Η) plutôt que om. (T S V).
15:31
Le ton du père n’en est pas moins cordial, parce qu'il sait comprendre aussi la fâcheric de son aîné. Ce ne sont pas là les rapports de Jésus avec les Pharisiens, surtout au point où nous en sommes de son histoire. « Comment accorder ces déclarations », dit le P. Buzy, « avec ce que nous savons des pharisiens par l'Évangile lui-même ? » (ΕΒ. 1947, 190). U n'y à qu’à ne pas les accorder, pour ne pas recourir à « un légitime artifice de controverse » (!}, moyennant lequel « le Sauveur consent provisoirement à reconnaitre aux pharisiens les qualités qu'ils s’attribuent, à les regarder comme des justes, des fils chéris de Dieu, des créatures privilégiées. » Il n’y ἃ pas ici d'artifice, mais le sentiment affectueux d’un père envers un fils auquel il n’a jamais rien eu à reprocher, puisqu'ils ont vécu ensemble, leurs intérêts amicalement confondus. Cette intimité ne vaut-elle pas mieux qu’une fête joyeuse ?
15:32
Et le bon père espère rallier l'aîné à ses sentiments de joie, puisqu'il s'agit de « son frère ». Il justifie surtout sa joie à lui, qui est le motif dominant de ces touchantes paraboles. CHAPITRE XVI. --- RICHESSE ET PAUVRETÉ DANS L'ORDRE DU SALUT. — Le chap. xvr se compose de deux paraboles, l'économe infidèle, 1-9, et le pauvre Lazare 19-31, la première suivie de réflexions (10-13), la seconde précédée d’une introduction historique (14-18). Le fond commun des deux paraboles est l'emploi des richesses par rapport à la vie future, la première étant adressée aux disciples, la seconde dirigée contre les Pharisiens. On ne voit aucun rapprochement direct avec 16 discours précédent, si ce n’est que nous sommes toujours dans le thème du salut individuel. — Cf. Rodenbusch, Die Komposilion von Lucas xvr (ZnTW. 1903, p. 243 ss.).
15:1
… is a great announcement and message of salvation (Luke 2:11; Rom. 8:3; Col. 1:13-14; Heb. 1:1-3; John 1:29, 36). Jesus came as Savior (Matt. 1:21; Luke 2:25, 30), and presented himself as such (Matt. 15:24; Mark 2:17; Luke 19:10; cf. Matt. 18:12-23; Luke 15:1-8). This is the very substance of his mission: to heal, to save the lost sheep, to give his life for the world. …
15:2
Scribe (Heb. Sôphêr, pl. Sôphêrîm; Gr. Γραμματεύς)
Their hostility toward Jesus, at first as "scandal" at his familiarity with publicans and sinners (Lk. 5:31; 15:2), blind envy at his miracles and jealousy of his popularity (Mt. 22:15), becomes ever more determined hatred: the scribes accuse him, stir the crowd against him, prepare the individual …
15:3
indeed the figure of the καλός ποιμήν, of the Good Shepherd (Mt. 18, 12-14; Lk. 15, 3-7; Jn. 10, 11-16). This is the primitive depiction of the Σωτήρ, of the Savior who saves from sin and from death. …
15:4
… the shepherd (cf. Dante, Par. IX, 131 ff.; X, 94; XXIX, 106). The Messiah will be a shepherd solicitous for men, a flock without a guide (cf. Mt. 9, 36; Mc. 6, 34; I Pt. 2, 25; Num. 27, 17), he will be the Good Shepherd (Io. 10, 2-16; cf. Lc. 15, 4-6; Mt. 12, 12; 18, 11 ff.) who entrusts his lambs to Peter (Io. 21, 15; τὰ ἀρνία μου).
Primacy of Saint Peter and of the Roman Pontiff
Jer. 23:3; 31:10; Is. 40:11; 49:9-10; Ez. 34:7-24; 37:23-25; Zach. 11:7-9) and Jesus himself had presented himself as the true shepherd (Mt. 18:12; Lk. 15:4; Jn. 16:11-16). By entrusting his flock ("my lambs, my sheep") to Peter, he equivalently declared that he was constituting him his vicar on earth, with the powers of supreme head of the Church. …
15:8
In the Hellenistic period the d. was also used in Palestine, and it probably corresponded to the Attic d., later assimilated to the Roman denarius (v.) (cf. 2 Macc. 4:19; 10:20; 12:43). In the New Testament the parable is well known of the woman who anxiously searches for a lost d. (Lk. 15:8-9). v. DIDRACHMA. …
15:10
… particular protector of the new Israel, as he had been of the old (Acts 5, 19; 8, 26; 10, 3 ff.; 12, 7 ff.; 27, 23). They are protectors of individuals or guardian a. (Mt. 18, 10; Acts 12, 15); they take the greatest interest in the salvation of every man (Lk. 15, 10); they are sent by God to the "service" of men (Heb. 1, 14). - 4) On the nature and condition of the good a., the following can be noted. …
… One angel takes particularly to heart the rebuilding of Jerusalem and of the other cities destroyed during the Babylonian exile (Zech. 1:12). Others take part in the conversion of sinners (Luke 15:10), in the growth of the Church (1 Cor. 4:9; Eph. 3:10), protect the poor (Matt. 18:10), the Apostles (Acts 12:15). Every people, every city, community, or Church has its own guardian …
15:11
B. is a specialty of God; who, in fact, provides for the needs of his creatures, forgives their faults, embraces again the prodigal sons whenever they return to the father's house, so badly abandoned, helps them toward obedience and the practice of his precepts (cf., for example, Mt. 6, 24; 34; Lk. 15, 11 ff.; Mt. 7, 7-12).
… The fact of the r. of m. is today commonly admitted, because it is founded, at least implicitly, on texts of Scripture (Ezek. 18:21; 33:12; Joel 2:18; Gal. 3:4; Heb. 6:10; above all the parable of the prodigal son [Luke 15:11-32], who is restored to all his previous rights) and on explicit affirmations of the Fathers who, commenting on that same parable, discerned in it a restitutio in integrum of the merits …
15:20
… Forschungen, 3rd series, 2 (Gütersloh 1932), p. 55 ff.); it is known in the Old and New Testaments (Ps. 71:9-11; Is. 49:23; Lk. 7:38-45, 15:20; Mt. 26:49) and does not always have a clearly religious meaning. …
15:21
… To Potiphar's wife, who tempts him, Joseph replies that he does not wish to sin against his God (Gen. 39, 9), and the prodigal son cries out to his father: Peccavi in coelum et coram te (Lk. 15, 21), and in the Miserere it is affirmed: Tibi soli peccavi. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.