We must pray always. The Pharisee and the publican. The danger of riches. The blind man is restored to sight.
The Church is taught to commit the reuenge of her persecutions to God, and to pray incessantly, for he no doubt (though in the persecution of Antichrist fevv vvil so thinke) vvil at length come. 9 We must also pray vvith humility, because vve knovv not with the Pharisee if we be iust, but vve knovv vvith the Publicane that vve be sinners. 15 He vvil haue children to be brought to him, and al to be as children. 18 What is to be done to get life euerlasting. 22 What also, to get perfection, 28 and vvhat revvard they shal haue that leaue al, year or any part, for his sake. 31 he foretelleth of his Passion most particularly, 33 and entring into Iericho, cureth one blinde man.
1And he spoke also a parable to them, that we ought always to pray and not to faint,Oltre di ciò diceva loro una parabola intorno al dover sempre orare, né mai stancarsi.AND he spake also a parable to them that it behoueth alwaies to pray, & not to be weary,Dicebat autem et parabolam ad illos, quoniam oportet semper orare et non deficere, 2Saying: There was a judge in a certain city, who feared not God nor regarded man.Dicendo: Egli era un certo giudice in una città, il quale non temeva Dio, né aveva rispetto degli uomini.saying, There was a certaine iudge in a certaine citie, vvhich feared not God, and of man made no accoumpt.dicens: Judex quidam erat in quadam civitate, qui Deum non timebat, et hominem non reverebatur. 3And there was a certain widow in that city; and she came to him, saying: Avenge me of my adversary.Ed era in quella città una vedova, la quale andava da lui, dicendogli: Fammi ragione del mio avversario.And there vvas a certaine vvidow in that citie: and she came to him, saying, Reuenge me of mine aduersarie.Vidua autem quædam erat in civitate illa, et veniebat ad eum, dicens: Vindica me de adversario meo. 4And he would not for a long time. But afterwards he said within himself: Although I fear not God nor regard man,E per buona pezza di tempo quegli non volle farlo. Ma poi disse tra se: Abbenchè io non tema Dio, nè abbia riguardo agli uomini;And he vvould not of a long time. but aftervvard he said vvithin him self, Although I feare not God, nor make accoumpt of man:Et nolebat per multum tempus. Post hæc autem dixit intra se: Etsi Deum non timeo, nec hominem revereor: 5Yet because this widow is troublesome to me, I will avenge her, lest continually coming she weary me.Nondimeno perché questa vedova mi importuna, le farò giustizia, affinchè non venga di continuo a rompermi la testa.yet because this vvidovv is importune vpon me, I vvil reuenge her, lest at the last she come and defame me.tamen quia molesta est mihi hæc vidua, vindicabo illam, ne in novissimo veniens sugillet me. 6And the Lord said: Hear what the unjust judge saith.Avete udito (disse il Signore) le parole di questo giudice iniquo?And our Lord said, Heare vvhat the iudge of iniquitie sayeth.Ait autem Dominus: Audite quid judex iniquitatis dicit: 7And will not God revenge his elect who cry to him day and night? And will he have patience in their regard?E Dio poi non farà giustizia a' suoi eletti, i quali lo invocano dì, e notte, e sarà lento in lor danno?And vvil not God reuenge his elect that crie to him day and night: and vvil he haue patience in them?Deus autem non faciet vindictam electorum suorum clamantium ad se die ac nocte, et patientiam habebit in illis ? 8I say to you that he will quickly revenge them. But yet the Son of man, when he cometh, shall he find, think you, faith on earth?Vi dico, che presto li vendicherà. Ma quando verrà il figliuolo dell'uomo, credete voi, che troverà fede sopra la terra?I say to you that he vvil quickly reuenge them. But yet the Sonne of man comming, shal he finde trovv you, faith in the earth?Dico vobis quia cito faciet vindictam illorum. Verumtamen Filius hominis veniens, putas, inveniet fidem in terra ?
9And to some who trusted in themselves as just and despised others, he spoke also this parable:Disse ancora questa parabola per taluni, i quali confidavano in se stessi come giusti, e disprezzavano gli altri.And he said also to certaine that trusted in them selues as iust, and despised others, this parable:Dixit autem et ad quosdam qui in se confidebant tamquam justi, et aspernabantur ceteros, parabolam istam: 10Two men went up into the temple to pray: the one a Pharisee and the other a publican.Due uomini salirono al tempio a fare orazione: uno Fariseo, e l'altro Pubblicano.Tvvo men vvent vp into the Temple to pray: the one a Pharisee, and the other a Publicane.Duo homines ascenderunt in templum ut orarent: unus pharisæus et alter publicanus. 11The Pharisee standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican.Il Fariseo si stava, e dentro di se orava così: Ti ringrazio, o Dio, che io non sono come gli altri uomini: rapaci, ingiusti, adulteri; ed anche come questo Pubblicano:The Pharisee standing, praied thus vvith him self: God, I giue thee thankes that I am not as the rest of men, extorcioners, vniust, aduouterers, as also this Publicane.Pharisæus stans, hæc apud se orabat: Deus, gratias ago tibi, quia non sum sicut ceteri hominum: raptores, injusti, adulteri, velut etiam hic publicanus: 12I fast twice in a week: I give tithes of all that I possess.Digiuno due volte la settimana: pago la decima di tutto quello, che io posseggo.I fast tvvise in a vveeke: I giue tithes of al that I possesse.jejuno bis in sabbato, decimas do omnium quæ possideo. 13And the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O God, be merciful to me a sinner.Ma il Pubblicano stando da lungi, non voleva nemmeno alzar gli occhi al cielo; ma si batteva il petto, dicendo: Dio, abbi pietà di me peccatore.And the Publicane standing a farre of vvould not so much as lift vp his eies tovvard heauen: but he knocked his breast, saying, God be merciful to me a sinner.Et publicanus a longe stans, nolebat nec oculos ad cælum levare: sed percutiebat pectus suum, dicens: Deus propitius esto mihi peccatori. 14I say to you, this man went down into his house justified rather than the other: because every one that exalteth himself shall be humbled: and he that humbleth himself shall be exalted.Vi dico, che questo se ne tornò giustificato a casa sua a differenza dell'altro: imperocché chiunque si esalta, sarà umiliato: e chi si umilia, sarà esaltato.I say to you, this man vvent dovvne into his house iustified more then he: because euery one that exalteth him self, shal be humbled: and he that humbleth him self, shal be exalted.Dico vobis, descendit hic justificatus in domum suam ab illo: quia omnis qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur.
15And they brought unto him also infants, that he might touch them. Which when the disciples saw, they rebuked them.E conducevano ancora da lui de' fanciulli, perché gli toccasse. Il che vedendo i discepoli, gli sgridavano.And they brought vnto him infants also, that he might touche them. Vvhich thing vvhen the Disciples savv, they rebuked them.Afferebant autem ad illum et infantes, ut eos tangeret. Quod cum viderent discipuli, increpabant illos. 16But Jesus, calling them together, said: Suffer children to come to me and forbid them not: for of such is the kingdom of God.Ma Gesù, chiamandogli a se, disse: Lasciate, che vengano da me i fanciulli, e non vogliate loro vietarlo: imperocché di questi tali è il regno di Dio.But IESVS calling them together, said, Suffer children to come vnto me, and forbid them not, for the kingdom of heauen is for such.Jesus autem convocans illos, dixit: Sinite pueros venire ad me, et nolite vetare eos: talium est enim regnum Dei. 17Amen, I say to you: Whosoever shall not receive the kingdom of God as a child shall not enter into it.In verità vi dico, che chiunque non riceverà il regno di Dio come fanciullo, non vi entrerà.Amen I say to you, Vvhosoeuer receiueth not the kingdom of God as a childe, shal not enter into it.Amen dico vobis, quicumque non acceperit regnum Dei sicut puer, non intrabit in illud. 18And a certain ruler asked him, saying: Good master, what shall I do to possess everlasting life?E uno de' principali gli fece questa interrogazione: Maestro buono, che farò io per ottenere la vita eterna?And a certaine Prince asked him, saying, Good maister, by doing vvhat, shal I possesse euerlasting life?Et interrogavit eum quidam princeps, dicens: Magister bone, quid faciens vitam æternam possidebo ? 19And Jesus said to him: Why dost thou call me good? None is good but God alone.Ma Gesù gli rispose: Perché mi chiami tu buono? Nissuno o buono, salvo Dio solo.And IESVS said to him, Vvhy doest thou call me good? None is good but only God.Dixit autem ei Jesus: Quid me dicis bonum ? nemo bonus nisi solus Deus. 20Thou knowest the commandments: Thou shalt not kill. Thou shalt not commit adultery: Thou shalt not steal: Thou shalt not bear false witness: Honour thy father and mother.Tu sai i comandamenti: Non ammazzare: non commettere adulterio: non rubare: non dire il falso testimonio: onora il padre, la madre.Thou knovvest the commaundements: Thou shalt not kil, Thou shalt not commit aduoutrie, Thou shalt not beare false vvitnes, Thou shalt not steale, Honour thy father and mother.Mandata nosti: non occides; non mœchaberis; non furtum facies; non falsum testimonium dices; honora patrem tuum et matrem.
21Who said: All these things have I kept from my youth.E quegli disse: Ho osservato tutto questo fino dalla mia gioventù.Vvho said, Al these things haue I kept from my youth.Qui ait: Hæc omnia custodivi a juventute mea. 22Which when Jesus had heard, he said to him: Yet one thing is wanting to thee. Sell all whatever thou hast and give to the poor: and thou shalt have treasure in heaven. And come, follow me.La qual cosa avendo Gesù udita, gli disse: Sol una cosa ancora ti manca: vendi tutto quello, che hai, e distribuiscilo a' poveri, e avrai un tesoro nel cielo: e vieni, e sieguimi.Vvhich IESVS hearing, said to him, Yet one thing thou lackest: Sel al that euer thou hast, and giue to the poore, and thou shalt haue treasure in heauen: and come, folovv me.Quo audito, Jesus ait ei: Adhuc unum tibi deest: omnia quæcumque habes vende, et da pauperibus, et habebis thesaurum in cælo: et veni, sequere me. 23He having heard these things, became sorrowful: for he was very rich.Ma quegli, sentite tali cose, se ne attristò; perché era molto ricco.He hearing these things, vvas stroken sad: because he vvas very riche.His ille auditis, contristatus est: quia dives erat valde. 24And Jesus seeing him become sorrowful, said: How hardly shall they that have riches enter into the kingdom of God!E Gesù vedendo, come egli si era rattristato, disse: Quanto è difficile, che coloro, che hanno delle ricchezze, entrino nel regno di Dio!And IESVS seeing him stroken sad, said, Hovv hardly shal they that haue money, enter into the kingdom of God?Videns autem Jesus illum tristem factum, dixit: Quam difficile, qui pecunias habent, in regnum Dei intrabunt ! 25For it is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God.Più facilmente passa per una cruna l'ago un cammello, che non entra un ricco nel regno di Dio.For it is easier for a camel to passe through the eie of a nedle, then for a riche man to enter into the kingdom of God.facilius est enim camelum per foramen acus transire quam divitem intrare in regnum Dei. 26And they that heard it said: Who then can be saved?E coloro, che ascoltavano, dissero: E chi può salvarsi?And they that heard, said, And vvho can be saued?Et dixerunt qui audiebant: Et quis potest salvus fieri ? 27He said to them: The things that are impossible with men are possible with God.Ed egli disse loro: Quello, che non è possibile agli uomini, è possibile a Dio.He said to them, The things that are impossible vvith men, are possible vvith God.Ait illis: Quæ impossibilia sunt apud homines, possibilia sunt apud Deum.
28Then Peter said: Behold, we have left all things and have followed thee.E Pietro gli disse: Ecco che noi abbiamo abbandonato ogni cosa, e ti abbiamo seguitato.And Peter said, Loe, vve haue left al things, and haue folovved thee.Ait autem Petrus: Ecce nos dimisimus omnia et secuti sumus te. 29Who said to them: Amen, I say to you, there is no man that hath left home or parents or brethren or wife or children, for the kingdom of God’s sake,Ed egli disse loro: In verità ti dico: non vi ha alcuno, che abbia abbandonato la casa, o i genitori, o i fratelli, o la moglie, o i figliuoli per amore del regno di Dio,Vvho said to them, Amen I say to you, There is no man that hath leaft house, or parents, or brethren; or vvife, or children for the kingdom of God,Qui dixit eis: Amen dico vobis, nemo est qui reliquit domum, aut parentes, aut fratres, aut uxorem, aut filios propter regnum Dei, 30Who shall not receive much more in this present time, and in the world to come life everlasting.Che non riceva molto di più in questo tempo, e la vita eterna nel secolo avvenire.and shal not receiue much more in this time, and in the vvorld to come life euerlasting.et non recipiat multo plura in hoc tempore, et in sæculo venturo vitam æternam. 31Then Jesus took unto him the twelve and said to them: Behold, we go up to Jerusalem; and all things shall be accomplished which were written by the prophets concerning the Son of man.E Gesù prese i dodici a parte, e disse loro: Ecco che noi andiamo a Gerusalemme, e si adempirà tutto quello, che è stato scritto da' profeti intorno al Figliuolo dell'uomo.And IESVS tooke the Tvvelue, and said to them, Behold vve goe vp to Hierusalem, and al things shal be consummate vvhich vvere vvritten by the Prophets of the sonne of man.Assumpsit autem Jesus duodecim, et ait illis: Ecce ascendimus Jerosolymam, et consummabuntur omnia quæ scripta sunt per prophetas de Filio hominis: 32For he shall be delivered to the Gentiles and shall be mocked and scourged and spit upon.Imperocché sarà dato nelle mani de' Gentili, e sarà schernito, e flagellato, e gli sarà sputato in faccia:For he shal be deliuered to the Gentiles, and shal be mocked, and scourged, and spit vpon:tradetur enim gentibus, et illudetur, et flagellabitur, et conspuetur: 33And after they have scourged him, they will put him to death. And the third day he shall rise again.E dopo che l'avran flagellato, lo uccideranno, ed ei risorgerà il terzo giorno.and after they haue scourged him, they vvil kil him, and the third day he shal rise againe.et postquam flagellaverint, occident eum, et tertia die resurget.
34And they understood none of these things, and this word was hid from them: and they understood not the things that were said.Ed essi nulla compresero di tutto questo, e un tal parlare era oscuro per essi, e non intendevano, quel, che lor si diceva.And they vnderstoode none of these things, and this vvord vvas hid from them, and they vnderstoode not the things that vvere said.Et ipsi nihil horum intellexerunt, et erat verbum istud absconditum ab eis, et non intelligebant quæ dicebantur. 35Now it came to pass, when he drew nigh to Jericho, that a certain blind man sat by the way side, begging.Ed avvenne, che avvicinandosi egli a Gerico, un cieco se ne stava presso della strada, accattando.And it came to passe, vvhen he drevv nigh to Iericho, a certaine blinde man sate by the vvay, begging.Factum est autem, cum appropinquaret Jericho, cæcus quidam sedebat secus viam, mendicans. 36And when he heard the multitude passing by, he asked what this meant.E udendo la turba, che passava, domandava quel, che si fosse.And vvhen he heard the multitude passing by, he asked what this should be.Et cum audiret turbam prætereuntem, interrogabat quid hoc esset. 37And they told him that Jesus of Nazareth was passing by.E gli dissero, che passava Gesù Nazareno.And they told him that IESVS of Nazareth passed by.Dixerunt autem ei quod Jesus Nazarenus transiret. 38And he cried out, saying: Jesus, Son of David, have mercy on me.Esclamò, e disse: Gesù figliuolo di David, abbi pietà di me.And he cried saying, IESVS sonne of Dauid, haue mercie vpon me.Et clamavit, dicens: Jesu, fili David, miserere mei. 39And they that went before rebuked him, that he should hold his peace: but he cried out much more: Son of David, have mercy on me.E quelli, che andavano innanzi, lo sgridavano, perché si chetasse. Ma egli sempre più sclamava: Figliuolo di David, abbi pietà di me.And they that vvent before, rebuked him, that he should hold his peace. But he cried much more, Sonne of Dauid haue mercie vpon me.Et qui præibant, increpabant eum ut taceret. Ipse vero multo magis clamabat: Fili David, miserere mei. 40And Jesus standing, commanded him to be brought unto him. And when he was come near, he asked him,E Gesù soffermatosi, comandò, che gliel menasser dinanzi. E quando gli fu vicino, lo interrogò,And IESVS standing, commaunded him to be brought vnto him. And vvhen he vvas come neere, he asked him,Stans autem Jesus jussit illum adduci ad se. Et cum appropinquasset, interrogavit illum, 41Saying; What wilt thou that I do to thee? But he said: Lord, that I may see.Dicendo: Che vuoi tu, ch'io ti faccia? E quegli disse: Signore, ch'io vegga.saying, Vvhat vvilt thou that I doe to thee? but he said, Lord, that I may see.dicens: Quid tibi vis faciam ? At ille dixit: Domine, ut videam.
42And Jesus said to him: Receive thy sight: thy faith hath made thee whole.E Gesù dissegli: Vedi; la tua fede ti ha fatto salvo.And IESVS said to him, Do thou see, thy faith hath made thee vvhole.Et Jesus dixit illi: Respice, fides tua te salvum fecit. 43And immediately he saw and followed him, glorifying God. And all the people, when they saw it, gave praise to God.E subito quegli vide, e gli andava dietro glorificando Dio. E tutto il popolo, veduto ciò, diede lode a Dio.And forthvvith he savv, and folovved him, magnifying God. And al the people as they savv it, gaue praise to God.Et confestim vidit, et sequebatur illum magnificans Deum. Et omnis plebs ut vidit, dedit laudem Deo.
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Always to pray, that is to pray daily, and frequently; (Witham) and also to walk always in the presence of God, by a spirit of prayer, love, and sorrow for sin.
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Calmet
This judge, who feared not God, nor cared for man, yet yielded to the importunity of the widow, represents the absolute and sovereign power of God. But we must not suppose the Almighty has any of the faults we see in this iniquitous judge. Comparisons are not meant to hold good in every particular. The only consequence to be drawn from the present parable, is this: if a man, who has neither piety nor tenderness for his fellow creatures, yield to the importunity of a widow, who is not wearied out with repeating her petitions; how much more will God, who is full of bounty and tenderness to man, and only seek occasions to grant him his gifts, hear the prayers of the fervent, and fill with benedictions the petitioner, who can continue like the widow to importune his interference, and can beg without languor or discouragement? (Calmet)
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Witham
Avenge me; that is do me justice. It is a Hebraism. (Witham)
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Witham
And he would not for a long time. The Almighty does not always hear us as soon as we could wish, nor in the manner that seems best to us; but if we are not always heard according to our desires, we always are as far as is conducive to our salvation. He sometimes delays, in order to exercise our patience, and increase our ardour: sometimes he grants, in his anger, what, in him mercy, he would refuse. Let us then pray always, desire always, love always. Desire always, and you pray always. This is the continual voice of prayer, which the Almighty demands of you. You are silent, when you cease to love. The cooling of charity, is the silence of the heart. (St. Augustine, in Psalm xxxvii.) (Witham)
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Witham
She weary me out.[Ver. 5. Sugillet me, upopiaze me. The Greek word literally signifies, lest she give me strokes on the face, that make me appear black and blue; which were called, upopia. This word, upopiazein, is only used in one other place in the New Testament, (1 Corinthians 9:27.) where St. Paul says, castigo, or contundo corpus meum. Now, as we cannot imagine that this judge feared lest the widow should beat him in this shameful manner, the word metaphorically seems to imply, lest she should injuriously upbraid and continually reproach me.] This, as much as I am able to find out, seems the literal signification both of the Latin and Greek text. (Witham)
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Bible de Vence
In the Greek, although he suffer for the present the elect to be oppressed. (Bible de Vence)
St. Augustine
Our divine Redeemer adds, this, to shew that faith must necessarily accompany our prayers. For whosoever prays for what he does not believe he shall obtain, will pray in vain; let us, therefore, entreat the Father of mercies to grant us the grace of prayer, and firmness in faith; for faith produces prayer, and prayer produces firmness of faith. (St. Augustine, de verb. Dom. Serm 36.)
But of this there is little left on the earth, and there will be still less at the second coming of the Son of God.
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Calmet
In this chapter we have three examples of prayer: one of the persevering widow; another of the poor publican, who solicits the divine mercy by the acknowledgment of his crimes; and the third of the proud Pharisee, who only goes to the temple to pronounce his own panegyric, and enter upon an accusation of his humble neighbour, whose heart is unknown to him. (Calmet)
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Calmet
The Pharisee standing. The Greek is, standing by himself, that is separated from the rest. Some understand this term, standing, as if in opposition to kneeling or prostrating, which they suppose to be the general posture in which the Jews offered up their prayers, and that of the humble publican. The Christians borrowed this practice from them. We see the apostles and disciples praying on their knees: (Acts 7:59.; Acts 9:40.; Acts 20:36.) In the Old Testament, we see the same observed. Solomon, Daniel, and Micheas (3 Kings 8:54.; Daniel 6:10.; Micheas 6:6.) prayed in that posture. Others however, think that the people generally prayed standing, as there were neither benches nor chairs in the temple. (Calmet)
St. Gregory
There are four ways by which men are guilty of pride: 1st, By thinking they have any good from themselves; 2nd, by thinking that though they have received it from above, it was given them as due to their own merits; 3rd, by boasting of the good they do not possess; and fourthly, by desiring to be thought the only persons that possess the good qualities of which they thus pride themselves. The pride of the Pharisee seems to have consisted in attributing to himself alone the qualities of which he boasted. (St. Gregory, mor. lib. xxiii, Luke 4.)
St. Chrysostom
He who is guilty of publicly speaking against his neighbour, is likewise the cause of much damage to himself and others. 1st, He injures the hearer; because if he be a sinner, he rejoices to find an accomplice; if he be just, he is tempted to vanity, seeing himself exempt from the crimes with which others are charged. 2nd, He injures the Church, by exposing it to be insulted for the defects of its members. 3rd, He causes the name of God to be blasphemed; for, as God is glorified by our good actions, so is he dishonoured by sin. 4th, He renders himself guilty, by disclosing that which it was his duty not to have mentioned. (St. Chrysostom, Serm. de Phar. et Pub.)
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St. Gregory
See how the Pharisee here, by pride, lays open to the enemy his heart, which he had in vain shut against him by fasting and prayer. It is in vain to defend a city, if you leave the enemy a single passage, by which he may enter in. (St. Gregory, mor. lib. xix. Luke 12.)
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Theophylactus
If any one should ask why the Pharisee is here condemned for speaking some few words in his own commendation, and why the like sentence was not passed on Job, who praised himself much more; the difference is evident: the former praised himself without any necessity, merely with an intention of indulging his vanity, and extolling himself over the poor publican; the latter, being overwhelmed with misery, and upbraided by his friends, as if, forsaken of God, he suffered his present distress in punishment of his crimes, justifies himself by recounting his virtues for the greater glory of God, and to preserve himself and others in the steady practice of virtue, under similar temptations. (Theophylactus)
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Haydock
They understood well enough the sense of the words he spoke to them. But they could not understand how they could be reconciled with the idea they had previously conceived of the Messias. They were scandalized in the first place, to think that God should suffer any thing inflicted by man; they were scandalized in the second place, to hear that sufferings and death could lead to victory and empire; and lastly, they were scandalized, (their own feelings taking the alarm) lest they should be forced to imitate their Master in this part which he had chosen for himself. (Haydock)
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Bible de Vence
This blind man is, according to some interpreters, different from the other two whom Jesus Christ cured as he was going out of Jericho. (Bible de Vence)
See (Matthew 20:29.; Mark 10:46.) et dein.
18:3
Avenge.... That is, do me justice. It is a Hebraism.
18:1
Vve should pray alwaies by faith, hope, and charitie, and by working the thinges that be acceptable to God: though special times of vocal praiers in the Canonical houres be assigned for the sturring of vs vp to God through external signes of deuotion.
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8. Shal he finde faith?) The Church erreth not in faith. The Luciferians and Donatists vsed this place to excuse their fall from the Church, as our Aduersaries novv doe, saying that it vvas decaied in faith, vvhen they forsooke it. To vvhom vve answer as S. Hierom and S. Augustin answered them, Hier, con•. Lucif. c. 6. Aug. de vnit. Ec. c. 15, & de verb. Do. Ser. 〈◊〉. that Christ saith not that there should be no faith leaft in earth: but by this maner of speache the insinuateth, that at the later day in the great persecution of Antichrist faith should be more rare, and the faithful among so many wicked not so notorious: specially that perfect faith containing deuotion, trust, and affection toward God, which our Maister so praised in certaine vpon whom he wrought miracles, and by force vvhereof mountaines might be moued, vvhich is rare euen vvhen the Church florisheth most.
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In the liturgy The Gospel vpō the 10 Sunday after Pentecost.
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To take pride of fasting, tithing, or any good worke, is naught: though the workes thē selues be very good.
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So doe the priests and people at the holy Altar knocke their breasts, & say with the hū ble Publicane, Deus propitius. August. ps. 31 conc, 3.
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Concordance Mt. 19, 13. Mr. 10, 13.
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In matters of faith & religion we must be as humble & obedient to the Catholike Church as yong childrē to their parents.
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Concordance Mt. 19, 16. Mr. 10, 17.
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Concordance Exo. 20, 13.
18:20
Not faith only but also keeping the cōmaundements purchase life euerlasting. See annot. Mat. 19, 16.
18:22
This is not a commaundmēt or precept, but counsel: vvhich the religious do folow. See Annot. Mat. 19.
18:29
The Apostles among other things left their wiues also, as S. Hierom noteth out of this place. li. 1 adu. Iouin.
18:30
Life euerlastīg the reward for leauing or losing willingly our goods for Christs sake.
18:31
Concordance Mt. 20, 17. Mr. 10, 32.
In the liturgy The Gospel vpō the Sunday of Quiquagesme.
18:1
Tatian † AD 180 The Diatessaron 33
… And our Lord said, Hear ye what the judge of injustice said. And shall not God still more do vengeance for his elect, who call upon him in the night [25] and in the day, and grant them respite? I say unto you, He will do vengeance for them speedily. Thinkest thou the Son of man will come and find faith on the earth?
Tertullian † AD 220 The Five Books Against Marcion 4.36
When He recommends perseverance and earnestness in prayer, He sets before us the parable of the judge who was compelled to listen to the widow, owing to the earnestness and importunity of her requests.
Tertullian † AD 220 On the Resurrection of the Flesh 33
… or else cleared by a preface from the writer of the Gospel, as in the parable of the arrogant judge and the importunate widow, which is expressly applied to earnestness in prayer;
Origen † AD 254 Origen's Commentary on Matthew 13.23
Next we must test accurately the meaning of the word “necessity” in the passage, “ For there is a necessity that the occasions come, ” and to the like effect in Luke, “It is ‘inadmissible’ but that occasions of stumbling should come,”
Origen † AD 254 Origen's Commentary on Matthew 14.25
… But he that asketh must do everything in his power that he may pray “with the spirit” and pray also “with the understanding,” and pray “without ceasing,” keeping in mind also the saying, “And He spake a parable unto them to the end that they ought always to pray, and not to faint, saying, There was in a city a judge,”
St Gregory of Nazianzus † AD 389 Miscellaneous Letters 6.186
… and besides this, her ignorance in business-matters, and the troubles now brought upon her by her own relations; and above all, my entreaty. The greatest favour you can do me is speed in the benefit for which I am asking. For even the unjust judge in the Gospel
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
And He Himself too, by that example of the widow, who prevailed with the pitiless and cruel ruler, by the continuance of her intercession;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 22
… but if sluggishly, He too keeps on making delays; not through unwillingness to give, but because He is pleased to have the demand made upon Him by us. For this cause He told thee also the example of that friend, who came by night, and asked a loaf; and of the judge that feared not God, nor regarded men.
St John Chrysostom † AD 407 Homilies on Ephesians 24
… approach at all times; “pray,” saith he, “without ceasing.” ( 1 Thess. v. 17 .) Hast thou never heard of that widow, how by her importunity she prevailed? (
St Jerome † AD 420 The Letters of St. Jerome 60.11
11. How often in letters from beyond the sea he urged me to write something to him! How often he reminded me of the man in the gospel who sought help by night and of the widow who importuned the cruel judge!
St Jerome † AD 420 The Letters of St. Jerome 79.1
… Secondly because the father of Nebridius was bound to me by the closest ties. Lastly—and this is a stronger reason than the others—because I have failed to say no to my son Avitus. With an importunacy surpassing that of the widow towards the unjust judge
St Jerome † AD 420 Against the Pelagians 2
Luke xviii. 1 . We are always to pray. This shows our weakness.
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.15
… us praying continually to Him, when this widow, by her unremitting supplication, prevailed over the indifference of an unjust and wicked judge, and how willingly and benignantly He fulfils the good desires of those whom He knows to have forgiven others their trespasses, when this suppliant, though seeking vengeance upon her adversary, obtained her desire.
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.35
… and yet this predestination, which is plainly enough unfolded even by the words of the gospels, did not prevent the Lord’s saying as well in respect of the commencement, what I have a little before mentioned, “Believe in God; believe also in me,” as in respect of perseverance, “A man ought always to pray, and not to faint.”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.3
12. “But when ye pray,” says He, “do not speak much,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 11.6
… Ask then, seek, be instant. By the very asking and seeking thou dost grow so as to contain the more. God is keeping in reserve for thee, what it is not His will to give thee quickly, that thou mayest learn for great things to long with great desire. Therefore “ought we always to pray, and not to faint.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 30.2
… Seeing then that our Father knoweth already what is needful for us, how and why do we ask? why seek? why knock? why weary ourselves in asking, and seeking, and knocking, to instruct Him who knoweth already? And in another place the words of the Lord are, “Men ought always to pray, and not to faint.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 65.0
On the words of the Gospel, Luke xviii. 1 ,“They ought always to pray, and not to faint,” etc. And on the two who went up into the temple to pray: and of the little children who were presented unto Christ.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 65.1
… If he then heard her prayer, who hated to be asked, how must He hear who exhorts us to ask? When therefore by this comparison from a contrary case the Lord had taught that “men ought always to pray and not to faint,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.8
8. “What should I do then?” Hear what thou shouldest do. “Submit thee to the Lord, and entreat Him” ( ver. 7 ). Be this thy life, to obey His commandments. For this is to submit thee to Him; and to entreat Him until He give thee what He hath promised. Let good works “continue;” let prayer “continue.” For “men ought always to pray, and not to faint.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.21
… For many become feeble in praying, and in the newness of their own conversion pray fervently, afterwards feebly, afterwards coldly, afterwards negligently: as if they have become secure. The foe watcheth: thou sleepest. The Lord Himself hath given commandment in the Gospel, how “it behoveth men always to pray and not to faint.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 132.16
… And there was a widow in that city; and she came unto him day by day, saying, Avenge me of mine adversary.” The widow, by daily importunity, prevailed with him: for the judge said within himself, “Though I fear not God; neither regard man, yet because this woman troubleth me, I will avenge her.”
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Tatian † AD 180 The Diatessaron 33
[18] And he spake unto them a parable also, that they should pray at all times, and [19] not be slothful:
St Irenaeus of Lyons † AD 202 Against Heresies 5.25.4
… “I have come in my Father’s name, and ye have not received Me: when another shall come in his own name, him ye will receive,” calling Antichrist “the other,” because he is alienated from the Lord. This is also the unjust judge, whom the Lord mentioned as one “who feared not God, neither regarded man,”
Tertullian † AD 220 The Prescription Against Heretics 11
… when, however, she found it, she ceased to look for it. The neighbour was without bread, and therefore he knocked; but as soon as the door was opened to him, and he received the bread, he discontinued knocking. The widow kept asking to be heard by the judge, because she was not admitted; but when her suit was heard, thenceforth she was silent.
St Hippolytus † AD 235 Treatise on Christ and Antichrist 56
… “There was in a city a judge, which feared not God, neither regarded man: and there was a widow in that city, who came unto him, saying, Avenge me of mine adversary. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her.”
St Athanasius of Alexandria † AD 373 Persecution and Lapse of Hosius 1
… they regarded not that he had been a Confessor ; they reverenced not the length of his Episcopate, in which he had continued more than sixty years; but they set aside everything, and looked only to the interests of their heresy, as being of a truth such as neither fear God, nor regard man
St Jerome † AD 420 The Letters of St. Jerome 63
… And now that I have received a letter from your grace, I see that my reading of the gospel has not been without fruit. For if the frequent prayers of a woman changed the determination of an unyielding judge,
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.15
… but yet as to how far God, who is good and just, cares for those who supplicate Him, our Lord wished the inference to be drawn from this circumstance, that not even an unjust man can despise those who assail him with unceasing petitions, even were his motive merely to avoid annoyance.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 11.5
5. Consider a similitude or comparison drawn from a contrary case (as of that unjust judge), which is an encouragement to us to prayer. “There was,” saith the Lord, “in a city a cer tain judge, which feared not God, neither regarded man.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 55.1
… He wished for no more than three. To this parable then, the Lord adjoined an exhortation, and urged us earnestly to ask, seek, knock, till we receive what we ask, and seek, and knock for, making use of an example from a contrary case; as of that “judge who neither feared God, nor regarded man,”
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Tatian † AD 180 The Diatessaron 33
[18] And he spake unto them a parable also, that they should pray at all times, and [19] not be slothful: There was a judge in a city, who feared not God, nor was ashamed [20] for men:
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 7.2
… and if there be delay and tardiness in our receiving, since we have grievously offended, let us knock, because “to him that knocketh also it shall be opened,” if only our prayers, our groanings, and our tears, knock at the door; and with these we must be urgent and persevering, even although prayer be offered with one mind.
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 2.6
… See the second expiation of sins: “For if ye forgive” saith he, “your debtors, your Heavenly Father will also forgive you.” Dost thou wish to learn a third way of repentance? Fervent and diligent prayer, and to do this from the bottom of the heart. Hast thou not seen that widow, how she persuaded the shameless judge?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.20
20. “Lord, when wilt Thou look on? Rescue My Soul from their deceits, My Darling from the lions” ( ver. 17 ). For to us the time is slow; and in our person is this said, “When wilt Thou look on?” that is, when shall we see vengeance upon those who insult us? When shall the Judge, overcome by weariness, hear the widow?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.14
14. And this indeed, as we have said, is a prophecy, not a wish.…And the Lord in the Gospel
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Tatian † AD 180 The Diatessaron 33
[18] And he spake unto them a parable also, that they should pray at all times, and [19] not be slothful: There was a judge in a city, who feared not God, nor was ashamed [20] for men: and there was a widow in that city; and she came unto him, and said, [21] Avenge me of mine adversary.
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Tatian † AD 180 The Diatessaron 33
… There was a judge in a city, who feared not God, nor was ashamed [20] for men: and there was a widow in that city; and she came unto him, and said, [21] Avenge me of mine adversary. And he would not for a long time: but afterwards he said within himself, If of God I have no fear, and before men I have no shame; [22]
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Tatian † AD 180 The Diatessaron 33
… and there was a widow in that city; and she came unto him, and said, [21] Avenge me of mine adversary. And he would not for a long time: but afterwards he said within himself, If of God I have no fear, and before men I have no shame; [22] yet because this widow vexeth me , I will avenge her, that she come not at all times [23, 24] and annoy me.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 27
[9.] Prayer is a mighty weapon if it be made with suitable mind. And that thou mayest learn its strength, continued entreaty has overcome shamelessness, and injustice, and savage cruelty, and overbearing rashness. For He says, “Hear what the unjust judge saith.” (
Pseudo-Clement The Clementine Homilies 17.5
… but fear Him who is able to cast both body and soul into the Gehenna of fire. Yea, I say unto you, fear Him.” But that he asserted that He is really to be feared as being a just God, to whom he says those who receive injustice cry, is shown in a parable of which he gives the interpretation, saying:
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Tatian † AD 180 The Diatessaron 33
… And he would not for a long time: but afterwards he said within himself, If of God I have no fear, and before men I have no shame; [22] yet because this widow vexeth me , I will avenge her, that she come not at all times [23, 24] and annoy me. And our Lord said, Hear ye what the judge of injustice said.
St Irenaeus of Lyons † AD 202 Against Heresies 4.27.4
… I tell you, that He will avenge them speedily.”
Tertullian † AD 220 The Five Books Against Marcion 4.36
… He show us that it is God the judge whom we must importune with prayer, and not Himself, if He is not Himself the judge. But He added, that “God would avenge His own elect.”
Tertullian † AD 220 Scorpiace 11
… and when He wishes a brother to be visited in prison, He is commanding that those about to confess be the object of solicitude; and He is soothing their sufferings when He asserts that God will avenge His own elect.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 13
… for we celebrate this, because Christ the Passover was sacrificed . He Who once brought His people out of Egypt, and hath now abolished death, and him that had the power of death, that is the devil , will likewise now turn him to shame, and again grant aid to those who are troubled, and cry unto God day and night
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… 38 ) wherein was a fountain springing up, and watering, not the face of the earth, but the souls of men, whence not rivers only, but even fountains of
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Tatian † AD 180 The Diatessaron 33
… [22] yet because this widow vexeth me , I will avenge her, that she come not at all times [23, 24] and annoy me. And our Lord said, Hear ye what the judge of injustice said. And shall not God still more do vengeance for his elect, who call upon him in the night [25] and in the day, and grant them respite?
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
… others beheld Him coming on the clouds as the Son of man; and those who declared regarding Him, “They shall look on Him whom they have pierced,” indicated His [second] advent, concerning which He Himself says, “Thinkest thou that when the Son of man cometh, He shall find faith on the earth?”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.38
… it is because they believe that the earth is preserved. For the end will come if the salt loses its savour, and ceases to salt and preserve the earth, since it is clear that if iniquity is multiplied and love waxes cold upon the earth, as the Saviour Himself uttered an expression of doubt as to those who would witness His coming, saying,
Origen † AD 254 Origen's Commentary on Matthew 13.1
… But this is not agreeable to the Scripture; for it knows of a multitude of sinners at the time of the destruction of the world. This is manifest from consideration of the saying, “How-beit when the Son of man cometh shall He find faith on the earth?”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 73.9
9. But if there be among us, most beloved brother, the fear of God, if the maintenance of the faith prevail, if we keep the precepts of Christ, if we guard the incorrupt and inviolate sanctity of His spouse, if the words of the Lord abide in our thoughts and hearts, when he says, “Thinkest thou, when the Son of man cometh, shall He find faith on the earth?”
St Cyprian of Carthage † AD 258 On the Unity of the Church 26
… and while our Lord bids us sell, we rather buy and increase our store. Thus has the vigour of faith dwindled away among us; thus has the strength of believers grown weak. And therefore the Lord, looking to our days, says in His Gospel, “When the Son of man cometh, think you that He shall find faith on the earth?”
St Jerome † AD 420 The Letters of St. Jerome 127.11
11. The whirlwind passed from the West into the East and threatened in its passage to shipwreck many a noble craft. Then were the words of Jesus fulfilled: “when the son of man cometh, shall he find faith on the earth?”
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… Christ’s powerful opponent, forsooth, gave over to him the serpent of Spain: he disdained to own a poor province and its half-starved inhabitants. If they flatter themselves that they have on their side that verse of the gospel,
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.49
… Do you not fear, or do you not observe that “God resisteth the proud, but giveth grace to the humble”? Does not that very passage in the Gospel startle you, in which the Lord saith, “When the Son of man cometh, shall He find faith in the earth?”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 17.4
… Evidently this style is common in writers of narratives. There are innumerable instances in which the Lord Himself uses it. "When the Son of man," He says, "cometh, shall He find faith on the earth?"
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 37.3
… “And I think that I also have the Spirit of God.” When he says, “I think,” he seems to doubt; but he is rebuking, not doubting. And in another place the Lord Jesus Christ Himself, rebuking the future unbelief of mankind, saith: “When the Son of man cometh, will He, thinkest thou, find faith on the earth?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.7
… What then is, “and for their sakes,” but that this congregation too will offend Thee, so that Thou mayest most truly foretell and say, “Thinkest Thou when the Son of man shall come, He will find faith on the earth?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.8
… Or whether He return on high, when the understanding of the truth leaves sinful Christians, for that of His coming it has been said, “Thinkest thou the Son of Man on His coming will find faith on the earth?”
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Tatian † AD 180 The Diatessaron 32
… I say unto you, that this man went down justified to his house more than the Pharisee. Every one that exalteth himself shall be abased; and every one that abaseth himself shall be exalted.
Tertullian † AD 220 On Prayer 17
… and not even our countenance over-boldly uplifted. For that publican who prayed with humility and dejection not merely in his supplication, but in his countenance too, went his way “more justified” than the shameless Pharisee.
St Ephrem the Syrian † AD 373 Ephraim Syrus: The Pearl. Seven Hymns on the Faith 6.2
He blamed the righteous, and He held up and lifted up [to view] their delinquencies: He pitied sinners, and restored them without cost: and made low the mountains of their sins:
St Jerome † AD 420 The Letters of St. Jerome 12
… As the Scripture says: “God resisteth the proud and giveth grace to the humble.” Think, brother, what a sin it must be which has God for its opponent. In the Gospel the Pharisee is rejected because of his pride, and the publican is accepted because of his humility.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 65.2
2. But inasmuch as faith belongs not to the proud, but to the humble, “He spake this parable unto certain who seemed to themselves to be righteous, and despised others. Two men went up into the temple to pray, the one a Pharisee, and the other a publican. The Pharisee said, God, I thank Thee that I am not as the rest of men.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.19
… He is near to the humble. “For though the Lord is high, yet hath He respect unto the lowly.” But let not those that are proud think themselves to be unobserved: for the things that are high, He “beholdeth afar off.” He “beheld afar off” the Pharisee, who boasted himself; He was near at hand to succour the Publican, who made confession.
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Tatian † AD 180 The Diatessaron 32
[16] And he spake unto them this parable, concerning people who trusted in themselves [17] that they are righteous, and despised every man:
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.8
8. Then, in the case of the publican, who excelled the Pharisee in prayer, [we find] that it was not because he worshipped another Father that he received testimony from the Lord that he was justified rather [than the other]; but because with great humility, apart from all boasting and pride, he made confession to the same God.
Tertullian † AD 220 The Five Books Against Marcion 4.36
… And yet, when He introduces to our view the Creator’s temple, and describes two men worshipping therein with diverse feelings—the Pharisee in pride, the publican in humility—and shows us how they accordingly went down to their homes, one rejected, the other justified,
Origen † AD 254 Origen's Commentary on the Gospel of John 6.13
… The estimation in which the Pharisees held themselves is also set forth by Luke in the passage:
St Cyprian of Carthage † AD 258 On the Lord's Prayer 6
… But the publican stood afar off, and would not so much as lift up his eyes unto heaven, but smote upon his breast, saying, God, be merciful to me a sinner. I say unto you, this man went down to his house justified rather than the Pharisee: for every one that exalteth himself shall be abased; and whosoever humbleth himself shall be exalted.”
St Jerome † AD 420 The Letters of St. Jerome 16
1. By her importunity the widow in the gospel at last gained a hearing, and by the same means one friend induced another to give him bread at midnight, when his door was shut and his servants were in bed. The publican’s prayers overcame God,
St Augustine of Hippo † AD 430 Of Holy Virginity 38
… but thou shalt go unto Him, Who, granting forgiveness of all sins, washed the feet of His own disciples. I know the dignity of thy virginity; I propose not to thee to imitate the Publican humbly accusing his own faults; but I fear for the Pharisee proudly boasting of his own merits.
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.17
In that, indeed, in the praise of the saints, they will not drive us with the zeal of that publican
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.6
… for we say the truth. For who is he that lives here in the flesh, and hath no debts? What man is there that lives so, that this prayer is not necessary for him? He may puff himself up, justify himself he cannot. It were well for him to imitate the Publican, and not swell as the Pharisee, “who went up into the temple,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 86.2
… And then we have heard an answer of his entirely false; for he said, “We know that God heareth not sinners.” If God heareth not sinners, what hope have we? If God heareth not sinners, why do we pray, and publish the record of our sin by the beating of the breast? Where again is that Publican, who went up with the Pharisee into the temple
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.4
… Let the stain of thine heart appear in thy confession, and thou shalt belong to Christ’s flock. For the confession of sins invites the physician’s healing; as in sickness, he that says, “I am well,” seeketh not the physician. Did not the Pharisee and the Publican go up to the temple?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 75.9
… “They went up into the Temple to pray,” He saith, “the one a Pharisee, and the other a Publican.…“Verily I say unto you, that Publican went down justified more than that Pharisee: for every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 75.11
11. Call ye to mind from whence he came to this: “one He humbleth, and another He exalteth.” That which was figured to us in the Gospel through two men, a Pharisee and a Publican,
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Tatian † AD 180 The Diatessaron 32
[16] And he spake unto them this parable, concerning people who trusted in themselves [17] that they are righteous, and despised every man: Two men went up to the [18] temple to pray; one of them a Pharisee, and the other a publican.
Origen † AD 254 Origen Against Celsus 3.64
… And this is manifest to those who are willing to peruse the Gospels in a spirit of fairness, by the parable of the publican, who said, “Be merciful to me a sinner,” and of the Pharisee who boasted with a certain wicked self-conceit in the words, “I thank Thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.17
… Therefore the Scripture says: “He will save the humble in spirit.” Gloriously, therefore, does he say: “I know how to be abased;” that is to say, where, in what moderation, to what end, in what duty, in which office. The Pharisee knew not how to be abased, therefore he was cast down. The publican knew, and therefore he was justified.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
… The Pharisee, for instance, was hereby puffed up, who saith, “I fast twice a week, I give tithes of my substance.” And he was vainglorious too in his very prayer, making it for display. For since there was no one else present, he pointed himself out to the publican, saying, “I am not as the rest of men, nor even as this publican.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 10
… v. 12, 11 .) And he too that speaketh truth against us is of the greatest service, if we do but bear meekly what is said. For the Pharisee spake evil of the Publican, and with truth, still instead of a Publican he made him a righteous man. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… Hence even David, after committing murder and adultery, since he did this as being carried away by surprise, and not from habitual practice of wickedness, speedily washed it out. The Pharisee, however, who had not perpetrated any such crime (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
But we pay no regard to this, neither are we brought to our senses by what happened to the Pharisee. He said what was true, “I am not as this Publican” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 27
[10.] Let us then say, even we, “Be merciful to me a sinner,” nay rather, let us not say it only, but let us also be thus minded; and should another call us so, let us not be angry. He heard the words, “I am not as this Publican” (
St Jerome † AD 420 Against the Pelagians 3.6
… how righteous, how spotless, and free from all falsehood are the lips with which I pour forth my prayers unto Thee, that Thou mayest pity me.’” Is this the prayer of a Christian, or of a proud Pharisee like him who
St Augustine of Hippo † AD 430 Letters of St. Augustin 36.7
7. “How shall we,” says our author, “escape sharing the condemnation of the Pharisee, if we fast twice in the week?”
St Augustine of Hippo † AD 430 Of Holy Virginity 32
… But the Publican was standing afar off, not daring to lift up his eyes to Heaven, but beating his breast, saying, God be merciful unto me a sinner.” But there follows the divine judgment, “Verily I say unto you, the Publican went down from the Temple justified more than that Pharisee.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.6
… for although he erred in thinking that he needed no addition to his righteousness, and supposed himself to be saturated with abundance of it, he nevertheless gave thanks to God that he was not “like other men, unjust, extortioners, adulterers, or even as the publican; for he fasted twice in the week, he gave tithes of all that he possessed.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 22
… Let him not fall into the mistake of the Pharisee, who, while thanking God for what he possessed, yet failed to ask for any further gift, just as if he stood in want of nothing for the increase or perfection of his righteousness.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.4
… For the confession of sins invites the physician’s healing; as in sickness, he that says, “I am well,” seeketh not the physician. Did not the Pharisee and the Publican go up to the temple? The one boasted of his sound estate, the other showed his wounds to the Physician. For the Pharisee said, “I thank Thee, O God, that I am not as this publican.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.25
… For, “Now I live, not I myself; but Christ liveth in me.” If it is Christ that “liveth in thee,” and all that thou hast is Christ’s, and all that thou art to have hereafter is Christ’s also; what art thou in thyself? “I am poor and needy.” Now I am not rich, because I am not proud. He was rich who said, “Lord, I thank Thee that I am not as other men are;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.2
… not unto him that is full, who lifteth up himself and boasteth, as if he wanted nothing, and saith, “I thank Thee that I am not as this Publican.” For the rich Pharisee boasted of his merits: the poor Publican confessed his sins.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 141.5
… For this followeth, “And I will not unite with their elect.” Who are “their elect”? Those who justify themselves. Who are their elect? Those “who trust in themselves that they are righteous, and despise others,” as the Pharisee said in the temple, “Lord, I thank Thee that I am not as other men are.”
18:12
Tatian † AD 180 The Diatessaron 32
… Two men went up to the [18] temple to pray; one of them a Pharisee, and the other a publican. And the Pharisee stood apart, and prayed thus, O Lord, I thank thee, since I am not like the rest of men, the unjust, the profligate, the extortioners, or even like this publican; [19]
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… And, to mention nothing else, there are many who exalt themselves above their neighbours, thereby causing great mischief. For the boast of fasting did no good to the Pharisee, although he fasted twice in the week
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.8
… “For the wrestler,” it is said, “is not crowned unless he strive lawfully.” To the end then, that when we have gone through the labour of fasting, we forfeit not the crown of fasting, we should understand how, and after what manner, it is necessary to conduct this business; since that Pharisee also fasted,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
And see with what He begins, with fasting, and prayer, and almsgiving: for in these good deeds most especially it is wont to make its haunt. The Pharisee, for instance, was hereby puffed up, who saith, “I fast twice a week, I give tithes of my substance.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 30
… wishing by the comparison to aggravate the charge. For indeed “both we,” it is said, “and the Pharisees, fast oft.” And in truth they did fast, the one having learnt it from John, the other from the law; even as also the Pharisee said, “I fast twice in the week.”
St John Chrysostom † AD 407 Homilies on First Corinthians 43
… let him cast in a small portion here, and assign something to God out of his portion, though it be rather scanty . For neither do I ask any great thing; but so much as the childish ones among the Jews
St John Chrysostom † AD 407 Homilies on Philemon 2
Many are elated on account of their humility; but let not us be so affected. Hast thou done any act of humility? be not proud of it, otherwise all the merit of it is lost. Such was the Pharisee, he was puffed up because he gave his tythes to the poor, and he lost all the merit of it. (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 35.5
5. Must they then lose all they have? He said, “Let them communicate,” not “Let them give the whole.” Let them keep for themselves as much as is sufficient for them, let them keep more than is sufficient. Let us give a certain portion of it. What portion? A tenth?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 65.2
… “As,” he says, “this publican.” “I,” he says, “am alone, he is of the rest.” “I am not,” says he, “such as he is, through my righteous deeds, whereby I have no unrighteousness.” “I fast twice in the week, I give tithes of all that I possess.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.13
… Cut off some part of thy income; a tenth if thou choosest, though that is but little. For it is said that the Pharisees gave a tenth; “I fast twice in the week, I give tithes of all that I possess.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.19
… And unless the mind were sometimes puffed up by the virtue of abstinence, the arrogant Pharisee would by no means have studiously numbered this among his great merits, saying, I fast twice in the week (
18:13
St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 12
… man is his own accuser;” and again, “Declare thou first thine iniquities, that thou mayest be justified;” and again, “When ye shall have done all things that are commanded you, say, We are unprofitable servants;” “for that which is highly esteemed among men is abomination in the sight of God.” For says [the Scripture], “God be merciful to me a sinner.”
Tatian † AD 180 The Diatessaron 32
… Two men went up to the [18] temple to pray; one of them a Pharisee, and the other a publican. And the Pharisee stood apart, and prayed thus, O Lord, I thank thee, since I am not like the rest of men, the unjust, the profligate, the extortioners, or even like this publican; [19] but I fast two days a week, and tithe all my possessions.
Origen † AD 254 Origen Against Celsus 3.64
… And this is manifest to those who are willing to peruse the Gospels in a spirit of fairness, by the parable of the publican, who said, “Be merciful to me a sinner,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… whose bruises stink through his wickedness; and who goeth mourning and of a sad countenance; who imitates the repentance of Manasseh and the humiliation of the Ninevites upon which God had mercy; who utters the words of the Publican in the Temple, and is justified rather than the stiff-necked Pharisee;
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.18
70. In our very prayers, too, modesty is most pleasing, and gains us much grace from our God. Was it not this that exalted the publican, and commended him, when he dared not raise even his eyes to heaven?
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 2.6
… And modesty, and humility, not less than all words spoken, exhaust the nature of sins. And the publican is proof, being unable to declare his good deeds, in sight of all, bringing forward his humility, and laying aside the heavy burden of his sins.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 15
… The publican, when insulted by the Pharisee, insulted not in return, though, had he wished it, he might have done so: but he bore it like a philosopher, saying, “Be merciful to me a sinner.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… i. 17, 18 .) What labor is there here? “Tell thy sins, that thou mayest be justified.” ( Is. xliii. 26 . LXX.) What hardship is there in this? “Redeem thy sins with alms.” ( Dan. iv. 24 .) What toilsomeness is there in this? The Publican said, “Be merciful to me a sinner,” and “went down home justified.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 8
Wouldest thou know how good our Master is? The Publican went up full of ten thousand wickednesses, and saying only, “Be merciful unto me,” went down justified. (St.
St John Chrysostom † AD 407 Homilies on Philemon 1
If we forgive our neighbors their trespasses, ours will be forgiven to us, if we bestow alms, if we be humble. For this also taketh away sins. For if the publican, only for saying, “God be merciful to me a sinner” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 27
If then we pray with humility, smiting our breast as the publican, if we utter what he did, if we say, “Be merciful to me a sinner” (
St Jerome † AD 420 The Letters of St. Jerome 77.4
… The same conduct is in the Chronicles attributed to Manasseh, and in the book of the prophet Jonah to Nineveh, and in the gospel to the publican.
St Jerome † AD 420 Against the Pelagians 3.6
16. So then your prayer outdoes the pride of the Pharisee, and you are condemned when compared with the Publican. He, standing afar off, did not dare to lift up his eyes unto Heaven, but smote upon his breast, saying,
St Augustine of Hippo † AD 430 Of Holy Virginity 36
… Let him hear this, laboring and laden, who is weighed down by his burthen, so as not to dare to lift up his eyes to heaven, that sinner beating his breast, and drawing near from afar.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.6
… What man is there that lives so, that this prayer is not necessary for him? He may puff himself up, justify himself he cannot. It were well for him to imitate the Publican, and not swell as the Pharisee, “who went up into the temple,” and boasted of his deserts, and covered up his wounds. Whereas he who said, “Lord, be merciful to me a sinner,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 65.2
… He went up to pray: he had no mind to pray to God, but to laud himself. Nay, it is but a small part of it, that he prayed not to God, but lauded himself. More than this he even mocked him that did pray. “But the Publican stood afar off;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 85.6
… Shall they not pray to God? God forbid! Give me that publican in the Gospel. Come, thou publican, stand forth, show thy hope, that the weak may not lose hope. For behold the publican went up with the Pharisee to pray, and with face cast down upon the ground, standing afar off, beating his breast, he said, “Lord, be merciful to me a sinner.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.4
… In what state then had he come, who had this envious spirit? Surely he was not whole; and whereas he called himself whole, he went not down cured. But the other casting his eyes down to the ground, and not daring to lift them up unto heaven, smote his breast, saying, “God be merciful to me a sinner.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.31
… but that in flesh I live, in faith I live of the Son of God, who loved me, and gave Himself for me.” Acknowledge then sinners, that there would not need physician, if they were whole. For Christ died for the ungodly. When then they acknowledge their ungodlinesses, and first copy that Publican, saying, “Lord, be merciful to me a sinner:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.27
27. “Nevertheless, God shall break in pieces the heads of His enemies, the scalp of hair of men walking on in their transgressions” ( ver. 21 ): that is, too much exalting themselves, being too proud in their transgressions: wherein at least they ought to be humble, saying, “O Lord, be Thou merciful to me a sinner.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.28
… What is then, I will turn out of confusion, but that there is confounded because of his sins, he that is praying of the mercy of God that they may be put away? Thence it is that the Publican dared not even to lift up his eyes to Heaven:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.15
… but smiting his breast, and saying, “O Lord, merciful be Thou to me a sinner.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.19
… but Thou hast dried up the rivers of Etham: no longer we establish our own righteousness, but we acknowledge Thy Grace; poor we are, hearken to Thy beggars. Now we do not dare to lift our eyes to Heaven, but smiting our breasts we say, “O Lord, be Thou merciful to me a sinner.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.6
… One is a sinner, and the other a sinner: but suppose one that presumes upon himself is a despiser, confesses not his sins, and he will say, if my sins displeased God, He would not suffer me to live. But another dared not even raise his eyes, but beat upon his breast, saying, “God be merciful to me a sinner.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.11
… or whom doth He mean by sinner? One man? No. Whom then? The whole race of such that are sinners? No; them that are proud; for he had said before, “Reward the proud after their deserving.” For that publican, who would not so much as lift up his eyes to heaven, but “smote upon his breast, saying, God be merciful to me a sinner,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 129.7
7. “The righteous Lord shall hew the necks of the sinners” ( ver. 4 ).…Which of us doth not fix his eyes upon the earth, like the Publican, and say, “Lord, be merciful unto me a sinner”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 130.3
… For the sinner had forgotten himself, and saw not himself; the law was given him, that he might see himself. The law made him guilty, the Lawgiver freed him: for the Lawgiver is the Supreme Power. …There is therefore a law of the mercy of God, a law of the propitiation of God.
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Tatian † AD 180 The Diatessaron 32
… [19] but I fast two days a week, and tithe all my possessions. And the publican was [20] standing at a distance, and he would not even lift up his eyes to heaven, but was [21] beating upon his breast, and saying, O Lord, have mercy on me, me the sinner.
Origen † AD 254 Origen De Principiis 3.1.12
… And this, we must believe, was the case with the devil, who viewed as his own, and not as given him by God, the primacy which he held at the time when he was unstained; and thus was fulfilled in him the declaration, that “every one who exalteth himself shall be abased.”
Origen † AD 254 Origen Against Celsus 3.64
… “This man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.”
St Cyprian of Carthage † AD 258 On the Unity of the Church 21
… He is a confessor, let him be lowly and quiet; let him be in his doings modest with discipline, so that he who is called a confessor of Christ may imitate Christ whom he confesses. For since He says, “Whosoever exalteth himself shall be abased, and he who humbleth himself shall be exalted;”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… or to be only a little spattered in walking through mud, than to be perfectly clean when the road is clean. To give you a proof of what I have said:—Rahab the harlot was justified by one thing alone, her hospitality, though she receives no praise for the rest of her conduct; and the Publican was exalted by one thing, his humility,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 15
It was this very thing that took place in the instance of the Pharisee. For even after he had arrived at the very summit, he “went down”
St Jerome † AD 420 The Letters of St. Jerome 122.3
… To whom much is forgiven, the same loveth much. The harlot washed with her tears the Saviour’s feet and wiped them with her hair; and to her, as a type of the Church gathered from the nations, was the declaration made: “Thy sins are forgiven.” The self-righteous Pharisee perished in his pride, while the humble publican was saved by his confession.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 65.2
… Thus thou hast heard the case of the Pharisee and Publican; now hear the sentence; thou hast heard the proud accuser, thou hast heard the humble criminal; hear now the Judge. “Verily I say unto you.” The Truth saith, God saith, the Judge saith it. “Verily I say unto you, That Publican went down from the temple justified rather than that Pharisee.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.4
… “Verily I say unto you, that the publican went down from the temple justified rather than the Pharisee. For every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.14
… so as to have something remaining, to which you will have to leap on, when everything else has been passed by. It is such faith as this that is secure; for whoever thinks that he has already attained, is “exalting himself,” so as to be “abased” hereafter.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.27
… 21 ): that is, too much exalting themselves, being too proud in their transgressions: wherein at least they ought to be humble, saying, “O Lord, be Thou merciful to me a sinner.” But He shall break in pieces their heads: for he that exalteth himself shall be humbled.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.28
… What is then, I will turn out of confusion, but that there is confounded because of his sins, he that is praying of the mercy of God that they may be put away? Thence it is that the Publican dared not even to lift up his eyes to Heaven: so, on considering himself, was he confounded; but he went down justified,
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.17
… Let the humble hear how eternal are the things that they long for, how transitory the things which they despise; let the haughty hear how transitory are the things they court, how eternal the things they lose. Let the humble hear from the authoritative voice of the Truth, Every one that humbleth himself shall be exalted (
18:16
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 65.4
… Whence is it? I listen to the Apostle, “By one man sin entered into the world. By one man,” he says, “sin entered into the world, and death by sin, and so death passed upon all men by him in whom all sinned.” Let then the little children come, let them come: let the Lord be heard. “Suffer little children to come unto Me.”
18:17
Origen † AD 254 Origen's Commentary on Matthew 13.19
… for attend to what is said, “He that is least among you all the same is great;” but in other manuscripts we read, “The same shall be great.” Now, according to Luke, “If any one shall not receive the kingdom of God as the little child, he shall in no wise enter therein.”
18:18
St Justin Martyr † AD 165 Dialogue with Trypho 101
… and He foretells that He shall be saved by the same God, but boasts not in accomplishing anything through His own will or might. For when on earth He acted in the very same manner, and answered to one who addressed Him as ‘Good Master:’ ‘Why callest thou me good? One is good, my Father who is in heaven.’
St Irenaeus of Lyons † AD 202 Against Heresies 1.20.2
… On this account, also, He sent forth the disciples to the twelve tribes, that they might proclaim to them the unknown God. And to the person who said to Him, “Good Master,” He confessed that God who is truly good, saying, “Why callest thou Me good: there is One who is good, the Father in the heavens;”
Tertullian † AD 220 The Five Books Against Marcion 4.36
… When afterwards “a certain man asked him, ‘Good Master, what shall I do to inherit eternal life?’” (Jesus) inquired whether he knew (that is, in other words, whether he kept ) the commandments of the Creator, in order to testify that it was by the Creator’s precepts that eternal life is acquired.
St Augustine of Hippo † AD 430 On the Holy Trinity 5.8
… yet not three goods, but one good, of whom it is said, “None is good, save one, that is, God.” For the Lord Jesus, lest He should be understood as man only by him who said, “Good Master,” as addressing a man, does not therefore say, There is none good, save the Father alone; but, “None is good, save one, that is, God.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.63
… then he parts company with the other two at the point where he tells us how He stedfastly set His face to go to Jerusalem; and after the interposition of a number of subjects, he joins them again in giving the story of the rich man, to whom the word is addressed, “Sell all that thou hast,”
Pseudo-Clement The Clementine Homilies 18.3
… “Prove to me from the utterances of your teacher that it is within the power of the same man to be good and just; for to me it seems impossible that the lawgiver who is good should also be just.” And Peter said: “I shall explain to you how goodness itself is just. Our teacher Himself first said to the Pharisee who asked Him,
Pseudo-Clement The Clementine Homilies 18.17
… for Moses says, ‘Behold, I have set before thy face the way of life and the way of death.’ And the Teacher spoke in harmony with this: ‘Enter ye through the strait and narrow way, through which ye shall enter into life.’ And somewhere else, when one asked Him,
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Tertullian † AD 220 The Five Books Against Marcion 4.36
… With what formula of worship, with what hope (shall I approach him?) I trow, none. For the prayer which He has taught us suits, as we have proved, none but the Creator. It is, of course, another matter if He does not wish to be prayed to, because He is the supremely and spontaneously good God! But who is this good God? There is, He says, “none but one.”
Tertullian † AD 220 The Five Books Against Marcion 4.44.4
… he left out part of ver. 12, all of ver. 13, and altered ver. 14 , reading thus: “There met Him ten lepers; and He sent them away, saying, Show yourselves to the priest;” after which he inserted a clause from chap. iv. 27 : “There were many lepers in the days of Eliseus the prophet, but none of them were cleansed, but Naaman the Syrian.” In
Origen † AD 254 Origen De Principiis 1.2.13
… For there is no other second goodness existing in the Son, save that which is in the Father. And therefore also the Saviour Himself rightly says in the Gospel, “There is none good save one only, God the Father,”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.29
… For their denial that our Lord Jesus Christ is God, like unto God and equal with God as Son with Father, born of God and by right of His birth subsisting as very Spirit, they are accustomed to appeal to such words of our Lord as, Why callest thou Me good? None is good save One, even God
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.30
… we make the circumstances explain the words, and do not force the former into consistency with the latter. Thus each case of variance, that for instance between The Father is greater than I , and I and the Father are One , or between None is good save One, even God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.24
… But if he who knows the Son, on the contrary, knows the Father, the Son Himself revealing Him to him, and in the Word he shall rather see the Father, as has been said, and if the Son on coming, glorified not Himself but the Father, saying to one who came to Him, ‘Why callest thou Me good? none is good save One, that is, God
St Basil the Great † AD 379 The Letters 8.3
… for every man is short-lived and mortal. So we understand these words to be said of the nature, “who alone hath immortality” and “to God only wise,” and “none is good save one, that is God,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
XIII. The eighth passage is, That they may know Thee, the only true God, and Jesus Christ Whom Thou hast sent; and There is none good save one, that is, God.
St Ambrose of Milan † AD 397 Concerning Virgins 3.1.3
3. Love him, my daughter, for He is good. For, “None is good save God only.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 5
… Bear with me a little. Great is the mercy of God. And this very fact does, no less than the resurrection, prove him to be God, yea, no less than His miracles—the fact that He calls these to Him. For surpassing goodness is, above all things, peculiarly God’s own. Therefore also He says, “None is good save one, that is, God.” (
St John Chrysostom † AD 407 Homilies on Ephesians 7
It seems necessary to state what are meant by “families.” ( πατριαί ) Here on earth, indeed there are “families” that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by “families,”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 32
“They likewise,” says he, “quote what the Saviour says: ‘Why callest thou me good? There is none good save one, that is, God?’”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 11.1
… yet have we a good Father. What is more evident? We have heard our proper name: “Though ye be evil, ye know how to give good gifts unto your children.” And now see what kind of Father He showeth them, whom he called evil. “How much more shall your Father?” Father of whom? undoubtedly of the evil. And what kind of Father? “None is good but God only.”
John Cassian † AD 435 The Conferences of John Cassian 23.4
… “a good man out of the good treasure of his heart brings forth good things;” and: “Well done, good and faithful servant;” and certainly there can be no doubt that none of these are good in themselves, yet if we take into consideration the goodness of God, none of them will be called good, as the Lord says: “None is good save God alone”?
18:20
Tertullian † AD 220 The Five Books Against Marcion 4.44.4
… 13, and altered ver. 14 , reading thus: “There met Him ten lepers; and He sent them away, saying, Show yourselves to the priest;” after which he inserted a clause from chap. iv. 27 : “There were many lepers in the days of Eliseus the prophet, but none of them were cleansed, but Naaman the Syrian.” In chap. xviii. 19 he added the words ὁ πατήρ , and in
18:21
Tertullian † AD 220 The Five Books Against Marcion 4.36
… Then, when he affirmed that from his youth up he had kept all the principal commandments, (Jesus) said to him: “One thing thou yet lackest: sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me.”
18:22
St Jerome † AD 420 The Letters of St. Jerome 130.14
… “Good Master what good thing shall I do that I may have eternal life?” He thus replied: “If thou wilt be perfect, go and sell that thou hast and give to the poor, and thou shalt have treasure in heaven; and come and follow me.” Such is the climax of complete and apostolic virtue—to sell all that one has and to distribute to the poor,
St Augustine of Hippo † AD 430 Letters of St. Augustin 31.5
… For whence was it that he who sought from the Lord counsel as to the way of eternal life, went away sorrowful upon hearing that, if he would be perfect, he must sell all, and distribute to the poor, and have treasure in heaven, unless because, as the Gospel tells us, he had great possessions?
18:24
Tatian † AD 180 The Diatessaron 28
… go away and sell everything that thou hast, and give to the poor, and thou shalt have treasure in heaven: and take thy [50] cross, and follow me. And that young man frowned at this word, and went away [51] feeling sad; for he was very rich.
18:27
St Irenaeus of Lyons † AD 202 Against Heresies 2.10.4
4. For, to attribute the substance of created things to the power and will of Him who is God of all, is worthy both of credit and acceptance. It is also agreeable [to reason], and there may be well said regarding such a belief, that “the things which are impossible with men are possible with God.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.20.5
… but in regard to His love, and kindness, and as to His infinite power, even this He grants to those who love Him, that is, to see God, which thing the prophets did also predict. “For those things that are impossible with men, are possible with God.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.5
… For God is not subject to created things, but created things to God; and all things yield obedience to His will. Wherefore also the Lord declares, “The things which are impossible with men, are possible with God.”
Tertullian † AD 220 Against Praxeas 10
… for while He is the Father, He will not be the Son. In this way they hold the Monarchy , but they hold neither the Father nor the Son. Well, but “with God nothing is impossible.” True enough ; who can be ignorant of it? Who also can be unaware that “the things which are impossible with men are possible with God?”
Tertullian † AD 220 On Baptism 2
… for the simple acts it wonders at, as if they were vain; the grand results , as if they were impossible. And grant that it be just as you think sufficient to meet each point is the divine declaration which has forerun: “The foolish things of the world hath God elected to confound its wisdom;” and, “The things very difficult with men are easy with God.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
… Then showing that His injunctions are easy, He saith, “Behold the fowls of the air.” But being compassionate, He suffers not even the rich to despair. “For the things which are impossible with men, are possible with God,”
St Jerome † AD 420 The Letters of St. Jerome 107.2
… My hope is that the same faith which has gained you your daughter may win your father too, and that so you may be able to rejoice over blessings bestowed upon your entire family. You know the Lord’s promise: “The things which are impossible with men are possible with God.”
St Jerome † AD 420 Against the Pelagians 2
27 . Who, then, can be saved? It is possible, but to God only.
18:28
St Jerome † AD 420 The Letters of St. Jerome 118.5
… You already build monasteries and support in the various islands of Dalmatia a large number of holy men. But you would do better still if you were to live among these holy men as a holy man yourself. “Be ye holy, saith the Lord, for I am holy.” The apostles boasted that they had left all things and had followed the Saviour.
18:29
St Irenaeus of Lyons † AD 202 Against Heresies 5.33.2
… the poor, and thou shall be blessed, since they cannot recompense thee, but a recompense shall be made thee at the resurrection of the just.” And again He says, “Whosoever shall have left lands, or houses, or parents, or brethren, or children because of Me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 55.2
… also learnt from the Lord’s precepts and the heavenly commands, the Lord Himself thus strengthening us, and saying, “There is no man that hath left house, or land, or parents, or brethren, or sisters, or wife, or children, for the kingdom of God’s sake, who shall not receive sevenfold more in this present time, and in the world to come life everlasting.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 12
… “There is no man that leaveth house, or land, or parents, or brethren, or wife, or children, for the kingdom of God’s sake, but shall receive seven times as much in this present time, and in the world to come eternal life.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.17
… Rejoice in that day, and exult; for, lo, your reward is great in heaven.” Also in the same place: “Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting.”
St Ambrose of Milan † AD 397 Concerning Virgins 1.12
… For if we believe the heavenly message, “there is no one who has forsaken house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake, who shall not receive sevenfold more in this present time, and in the world to come shall have everlasting life.”
St Jerome † AD 420 Against Jovinianus 1.26
… But once they were received into the Apostolate, they forsook the offices of marriage. For when Peter, representing the Apostles, says to the Lord: “Lo we have left all and followed thee,” the Lord answered him,
18:30
Tatian † AD 180 The Diatessaron 29
… Verily I say unto you, No man leaveth houses, or brothers, or sisters, or father, or mother, or wife, or children, or kinsfolk, or lands, because of the kingdom of God, or for [9] my sake, and the sake of my gospel,
18:31
Tatian † AD 180 The Diatessaron 30
[40] And while they were going up in the way to Jerusalem, Jesus went in front of them; and they wondered, and followed him fearing. And he took his twelve disciples apart, [41] and began to tell them privately what was about to befall him.
Tertullian † AD 220 The Five Books Against Marcion 4.44.4
… iv. 27 : “There were many lepers in the days of Eliseus the prophet, but none of them were cleansed, but Naaman the Syrian.” In chap. xviii. 19 he added the words ὁ πατήρ , and in ver. 20 altered οἶδας , thou knowest , into the first person. He entirely omitted
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
But another evangelist saith, that He brought in the prophets also as witnesses;
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.64
… and after the interposition of these passages, he is joined by his fellow-writers again [at the point where they report the incident] at Jericho.
18:33
Tatian † AD 180 The Diatessaron 30
… He shall be delivered to the chief priests and the scribes; and they shall condemn him to death, [43] and deliver him to the peoples; and they shall treat him shamefully, and scourge [44] him, and spit in his face, and humble him, and crucify him, and slay him:
18:34
Tatian † AD 180 The Diatessaron 30
… He shall be delivered to the chief priests and the scribes; and they shall condemn him to death, [43] and deliver him to the peoples; and they shall treat him shamefully, and scourge [44] him, and spit in his face, and humble him, and crucify him, and slay him: and on [45] the third day he shall rise.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
But not even so did they understand what He said. “For the saying,” it is said, “was hid from them;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 66
[2.] Seest thou that they were ignorant on most points, because He did not reveal to them? For when He said, “Destroy this Temple, and in three days I will raise it up” ( c. ii. 19 ), neither then did the disciples understand. And another Evangelist saith, that “the saying was hid from them” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 38.7
… Who can despair? And if the thief was saved on the cross,—a murderer shortly before, a little afterwards accused, convicted, condemned, hanged, delivered,—wonder not. The place of his conviction was that of his condemnation; while that of his conversion was the place also of his deliverance.
18:35
Tatian † AD 180 The Diatessaron 31
… [34] [Arabic, p. 120] And Jesus had compassion on him, and touched his eyes, and said unto [35] him, See; for thy faith hath saved thee. And immediately he received his sight, and came after him, and praised God; and all the people that saw praised God.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.65
… For he states that it was performed when He was coming nigh unto Jericho;
18:37
Tatian † AD 180 The Diatessaron 31
[25] And when Jesus went out of Jericho, he and his disciples, there came after him [26] a great multitude. And there was a blind man sitting by the way side begging. [27] And his name was Timæus, the son of Timæus. And he heard the sound of the [28] multitude passing, and asked, Who is this?
18:38
Tertullian † AD 220 The Five Books Against Marcion 4.36
… Why then did the blind man, on hearing that He was passing by, exclaim, “Jesus, Thou Son of David, have mercy on me?”
Tertullian † AD 220 The Five Books Against Marcion 4.38
… But how consistent is the interpretation on our side of the question! For He, who had been a little while ago invoked by the blind man as “the Son of David,”
18:39
Tatian † AD 180 The Diatessaron 31
… [27] And his name was Timæus, the son of Timæus. And he heard the sound of the [28] multitude passing, and asked, Who is this? They said unto him, Jesus the Nazarene [29] passeth by. And when he heard that it was Jesus, he called out with a loud [30] voice, and said, Jesus, son of David, have mercy on me.
Tertullian † AD 220 The Five Books Against Marcion 4.36
… “Those, however, who went before rebuked the blind man, that he should hold his peace.”
18:40
Tertullian † AD 220 The Five Books Against Marcion 4.36
… But even if you could show me this, still (the blind man) would more readily have presumed that they were ignorant, than that the Lord could possibly have permitted an untrue exclamation about Himself. But the Lord “stood patient.”
18:42
Tatian † AD 180 The Diatessaron 31
… Jesus said unto him, What dost thou wish that I should do unto thee? And that blind man said unto him, My Lord and Master, that my eyes may be opened, so that I may see thee. [34] [Arabic, p. 120] And Jesus had compassion on him, and touched his eyes, and said unto [35] him, See; for thy faith hath saved thee.
Tertullian † AD 220 The Prescription Against Heretics 14
… although with yourself, a seeker he will, after all, be quite aware that it is better for you to remain in ignorance, lest you should come to know what you ought not, because you have acquired the knowledge of what you ought to know. “Thy faith,” He says, “hath saved thee”
Tertullian † AD 220 The Five Books Against Marcion 4.36
… However, that you may not slander His patience, nor fasten on Him any charge of dissimulation, nor deny Him to be the Son of David, He very pointedly confirmed the exclamation of the blind man—both by the actual gift of healing, and by bearing testimony to his faith: “Thy faith,” say Christ, “hath made thee whole.”
Tertullian † AD 220 On Baptism 12
… “Thy faith,” He would say, “hath saved thee;”
John Cassian † AD 435 The Conferences of John Cassian 13.15
… “According to thy faith be it unto thee:” and to another: “Go thy way, and as thou hast believed so be it unto thee;” to another “Be it unto thee according as thou wilt,” and again to another: “Thy faith hath made thee whole.”
18:1
Theophylact † 1107
Our Lord having spoken of the trials and dangers which were coming, adds immediately afterward their remedy, namely, constant and earnest prayer.
St John Chrysostom † AD 407
He who hath redeemed thee, hath shewn thee what He would have thee do. He would have thee be instant in prayer, He would have thee ponder in thy heart the blessings thou art praying for, He would have thee ask and receive what His goodness is longing to impart. He never refuses His blessings to them that pray, but rather stirs men up by His mercy not to faint in praying. Gladly accept the Lord’s encouragement: be willing to do what He commands, not to do what He forbids. Lastly, consider what a blessed privilege is granted thee, to talk with God in thy prayers, and make known to Him all thy wants, while He though not in words, yet by His mercy, answers thee, for He despiseth not petitions, He tires not but when thou art silent.
St Bede † AD 735
We should say that he is always praying, and faints not, who never fails to pray at the canonical hours. Or all things which the righteous man does and says towards God, are to be counted as praying.
St Augustine † AD 430 lib. ii. qu. 45.
Our Lord utters His parables, either for the sake of the comparison, as in the instance of the creditor, who when forgiving his two debtors all that they owed him was most loved by him who owed him most; or on account of the contrast, from which he draws his conclusion; as, for example, if God so clothe the grass of the field, which to-day is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith. So also here when he brings forward the case of the unjust judge.
Theophylact † 1107
We may observe, that irreverence towards man is a token of a greater degree of wickedness. For as many as fear not God, yet are restrained by their shame before men, are so far the less sinful; but when a man becomes reckless also of other men, the burden of his sins is greatly increased. It follows, And there was a widow in that city.
St Augustine † AD 430
The widow may be said to resemble the Church, which appears desolate until the Lord shall come, who now secretly watches over her. But in the following words, And she came unto him, saying, Avenge me, &c. we are told the reason why the elect of God pray that they may be avenged; which we find also said of the martyrs in the Revelations of St. John, (Rev. 6:10.) though at the same time we are very plainly reminded to pray for our enemies and persecutors. This avenging of the righteous then we must understand to be, that the wicked may perish. And they perish in two ways, either by conversion to righteousness, or by punishment having lost the opportunity of conversion. Although, if all men were converted to God, there would still remain the devil to be condemned at the end of the world. And since the righteous are longing for this end to come, they are not unreasonably said to desire vengeance.
St Cyril of Alexandria † AD 444
Or else; Whenever men inflict injury upon us, we must then think it a noble thing to be forgetful of the evil; but when they offend against the glory of God by taking up arms against the ministers of God’s ordinance, we then approach God imploring His help, and loudly rebuking them who impugn His glory.
St Augustine † AD 430 ut sup.
If then with the most unjust judge, the perseverance of the suppliant at length prevailed even to the fulfilment of her desire, how much more confident ought they to feel who cease not to pray to God, the Fountain of justice and mercy? And so it follows. And the Lord said, Hear what, &c.
Theophylact † 1107
As if He said, If perseverance could melt a judge defiled with every sin, how much more shall our prayers incline to mercy God the Father of all mercies! But some have given a more subtle meaning to the parable, saying, that the widow is a soul that has put off the old man, (that is, the devil,) who is her adversary, because she approaches God, the righteous Judge, who neither fears (because He is God alone) nor regards man, for with God there is no respect of persons. Upon the widow then, or soul ever supplicating Him against the devil, God shews mercy, and is softened by her importunity. After having taught us that we must in the last days resort to prayer because of the dangers that are coming, our Lord adds, Nevertheless, when the Son of man cometh, shall he find faith on the earth?
St Augustine † AD 430 Serm. 115.
Our Lord speaks this of perfect faith, which is seldom found on earth. See how full the Church of God is; were there no faith, who would enter it? Were there perfect faith, who would not move mountains?
St Bede † AD 735
When the Almighty Creator shall appear in the form of the Son of man, so scarce will the elect be, that not so much the cries of the faithful as the torpor of the others will hasten the world’s fall. Our Lord speaks then as it were doubtfully, not that He really is in doubt, but to reprove us; just as we sometimes, in a matter of certainty, might use the words of doubt, as, for instance, in chiding a servant, “Remember, am I not thy master?”
St Augustine † AD 430 ut sup.
Our Lord adds this to shew, that when faith fails, prayer dies. In order to pray then, we must have faith, and that our faith fail not, we must pray. Faith pours forth prayer, and the pouring forth of the heart in prayer gives stedfastness to faith.
The Latin text
Theophylactus
Postquam aerumnarum et periculorum dominus meminit, subdit horum remedium, quod est oratio iugis et praemeditata; unde dicit dicebat autem et parabolam ad illos, quoniam oportet semper orare, et non deficere
Chrysostomus
Qui te redemit, quid te facere voluit demonstravit. Non vult te cessare a precibus; vult te beneficia meditari dum petis: vult te rogando accipere quod benignitas desiderat impertiri. Nec unquam oranti beneficia denegat qui ut orantes non deficiant, sua pietate instigat. Hortamenta domini libenter admitte: quod praecepit, velle debes; nolle, si ipse dominus prohiberet. Denique considera quanta est tibi concessa felicitas, orationibus fabulari cum Deo, quod desideras postulare; qui et si verbis silet, tamen beneficiis respondet; non aspernatur quod petis, non taedet nisi forte tacueris
Beda
Dicendum est autem, eum semper orare et non deficere qui canonicis horis rogare non desistit; aut omnia quae iustus secundum Deum gerit et dicit, ad orationem sunt reputanda
Augustinus de quaest. Evang
Parabolas autem dominus aut secundum similitudinem ponit, sicut de feneratore, qui cum duobus debitoribus donasset quod debebant, ab eo plus dilectus est cui plus donavit; aut de ipsa similitudine aliquid probat, veluti est illud, quod si fenum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos, modicae fidei? Hic ergo iniquus iudex non ex similitudine, sed ex dissimilitudine adhibitus est, de quo subditur iudex quidam erat in quadam civitate, qui Deum non timebat, et hominem non reverebatur
Theophylactus
Vide quod impudentem erga homines esse, gravioris est mali indicium: Deum enim quamplures non timent, attamen humano cohibentur pudore, et ideo minus peccant; cum vero fit aliquis impudens etiam quoad homines, tunc excrescit cumulus vitiorum. Sequitur vidua autem quaedam erat in illa civitate
Augustinus
Ista vidua potest habere similitudinem Ecclesiae, quae desolata videtur donec veniat dominus, qui nunc in secreto curam eius gerit. Sed quia sequitur et veniebat ad eum dicens: vindica me de adversario meo. Et nolebat per multum tempus, hic monet cur electi Dei se vindicare deprecentur, quod etiam in Apocalypsi Ioannis de martyribus dicitur, cum apertissime moneamur ut pro nostris inimicis et persecutoribus oremus. Intelligendum est autem eam vindictam esse iustorum ut omnes mali pereant. Pereunt autem duobus modis: aut conversione ad iustitiam, aut amissa per supplicium potestate. Itaque si omnes homines convertentur ad Deum, Diabolus tamen remaneret in saeculi fine damnandus; quem finem cum iusti videre desiderant, non absurde vindictam desiderare dicuntur
Cyrillus
Vel aliter. Quoties nobis ab aliquibus irrogantur offensae, tunc gloriosam esse putabimus oblivionem malorum: quoties vero aliquid ad ipsam Dei gloriam peccant, contra dogmatis divini ministros bellantes, tunc Deum adimus postulantes subsidium, et exclamantes contra impugnantes gloriam eius
Augustinus
Apud iniquissimum ergo iudicem usque ad effectum implendi desiderii valuit trahere perseverantia deprecantis; unde sequitur post haec autem dixit intra se: etsi Deum non timeo, neque hominem revereor, tamen quia molesta est mihi haec vidua, vindicabo illam, ne in novissimo veniens sugillet me. Multo igitur certiores esse debent qui Deum perseveranter rogant, fontem iustitiae atque misericordiae; unde sequitur ait autem dominus: audite quid iudex iniquitatis dicat. Deus autem non faciet vindictam electorum suorum clamantium ad se die ac nocte et patientiam habebit in illis?
Theophylactus
Quasi dicat: si iudicem imbutum quolibet scelere demulsit assiduitas, quanto magis patrem misericordiae Deum flectemus ad pietatem orando? Unde sequitur dico autem vobis, quia cito faciet vindictam illorum. Tentaverunt autem quidam subtilius hanc indagare parabolam; dicunt enim viduam esse quamlibet animam quae pristinum virum, scilicet Diabolum, excludit, ob hoc ei adversantem quod accedit ad Deum iustitiae iudicem; qui neque Deum timet, nam ipse solus est Deus; sed nec veretur hominem, non est enim apud Deum personarum acceptio. Huius igitur viduae, idest animae supplicantis, iugiter sibi contra Diabolum miseretur Deus, demulcente eum instantia eius. Postquam autem dominus docuit quod utendum sit in tempore consummationis oratione pro tunc futuris periculis, subdit verumtamen filius hominis veniens, putas, inveniet fidem in terra?
Augustinus de Verb. Dom
Dicit autem dominus de fide quae perfecta est: ipsa enim vix invenitur in terra. Ecce plena est Ecclesia Dei: quis huc accederet, si nulla esset fides: quis non montes transferret, si plena esset fides?
Beda
Cum autem omnipotens conditor in forma filii hominis apparuerit, tanta erit raritas electorum, ut non tam ob clamorem fidelium, quam torporem aliorum, totius mundi sit acceleranda ruina. Quod autem dominus hic quasi dubitative dicit, non dubitat, sed arguit: nam et nos aliquando de rebus quas certas habemus, increpative verbum dubitationis promimus; ut si dicatur servo: considera, forsitan dominus tuus sum
Augustinus
Hoc autem dominus adicit, ut ostendat quod si fides deficit, oratio perit. Ergo ut oremus credamus, et ut ipsa fides non deficiat oremus. Fides fundit orationem, fusa oratio fidei impetrat firmitatem
18:9
St Augustine † AD 430 Serm. 115.
Since faith is not a gift of the proud but of the humble, our Lord proceeds to add a parable concerning humility and against pride.
Theophylact † 1107
Pride also beyond all other passions disturbs the mind of man. And hence the very frequent warnings against it. It is moreover a contempt of God; for when a man ascribes the good he doth to himself and not to God, what else is this but to deny God? For the sake then of those that so trust in themselves, that they will not ascribe the whole to God, and therefore despise others, He puts forth a parable, to shew that righteousness, although it may bring man up to God, yet if he is clothed with pride, casts him down to hell.
A Greek expositor Asterius.
To be diligent in prayer was the lesson taught by our Lord in the parable of the widow and the judge, He now instructs us how we should direct our prayers to Him, in order that our prayers may not be fruitless. The Pharisee was condemned because he prayed heedlessly. As it follows, The Pharisee stood and prayed with himself.
Theophylact † 1107
It is said “standing,” to denote his haughty temper. For his very posture betokens his extreme pride.
St Basil the Great † AD 379 in Esai. c. 2.
“He prayed with himself,” that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank thee.
St Augustine † AD 430 Serm. 115.
His fault was not that he gave God thanks, but that he asked for nothing further. Because thou art full and aboundest, thou hast no need to say, Forgive us our debts. What then must be his guilt who impiously fights against grace, when he is condemned who proudly gives thanks? Let those hear who say, “God has made me man, I made myself righteous. O worse and more hateful than the Pharisee, who proudly called himself righteous, yet gave thanks to God that he was so.
Theophylact † 1107
Observe the order of the Pharisee’s prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men are.
St Augustine † AD 430 ut sup.
He might at least have said, “as many men;” for what does he mean by “other men,” but all besides himself? “I am righteous, he says, the rest are sinners.”
St Gregory the Great † AD 604 23. Mor. c. 6.
There are different shapes in which the pride of self-confident men presents itself; when they imagine that either the good in them is of themselves; or when believing it is given them from above, that they have received it for their own merits; or at any rate when they boast that they have that which they have not. Or lastly, when despising others they aim at appearing singular in the possession of that which they have. And in this respect the Pharisee awards to himself especially the merit of good works.
St Augustine † AD 430 ut sup.
See how he derives from the Publican near him a fresh occasion for pride. It follows, Or even as this Publican; as if he says, “I stand alone, he is one of the others.”
St John Chrysostom † AD 407 Hom. 2. de Pœn.
To despise the whole race of man was not enough for him; he must yet attack the Publican. He would have sinned, yet far less if he had spared the Publican, but now in one word he both assails the absent, and inflicts a wound on him who was present. (Hom. 3. in Matt.). To give thanks is not to heap reproaches on others. When thou returnest thanks to God, let Him be all in all to thee. Turn not thy thoughts to men, nor condemn thy neighbour.
St Basil the Great † AD 379 ubi sup.
The difference between the proud man and the scorner is in the outward form alone. The one is engaged in reviling others, the other in presumptuously extolling himself.
St John Chrysostom † AD 407
He who rails at others does much harm both to himself and others. First, those who hear him are rendered worse, for if sinners they are made glad in finding one as guilty as themselves, if righteous, they are exalted, being led by the sins of others to think more highly of themselves. Secondly, the body of the Church suffers; for those who hear him are not all content to blame the guilty only, but to fasten the reproach also on the Christian religion. Thirdly, the glory of God is evil spoken of; for as our well-doing makes the name of God to be glorified, so our sins cause it to be blasphemed. Fourthly, the object of reproach is confounded and becomes more reckless and immoveable. Fifthly, the ruler is himself made liable to punishment for uttering things which are not seemly.
Theophylact † 1107
It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They called the week the Sabbath, (Sabbatho) from the last day of rest. The Pharisees fasted upon the second and fifth day. He therefore set fasting against the passion of adultery, for lust is born of luxury; but to the extortioners and usurists he opposed the payment of tithes; as it follows, I give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that I even give up what is my own.
St Gregory the Great † AD 604 19. Mor. c. 21.
So it was pride that laid bare to his wily enemies the citadel of his heart, which prayer and fasting had in vain kept closed. Of no use are all the other fortifications, as long as there is one place which the enemy has left defenceless.
St Augustine † AD 430
If you look into his words, you will find that he asked nothing of God. He goes up indeed to pray, but instead of asking God, praises himself, and even insults him that asked. The Publican, on the other hand, driven by his stricken conscience afar off, is by his piety brought near.
Theophylact † 1107
Although reported to have stood, the Publican yet differed from the Pharisee, both in his manner and his words, as well as in his having a contrite heart. For he feared to lift up his eyes to heaven, thinking unworthy of the heavenly vision those which had loved to gaze upon and wander after earthly things. He also smote his breast, striking it as it were because of the evil thoughts, and moreover rousing it as if asleep. And thus he sought only that God would be reconciled to him, as it follows, saying, God, be merciful.
St John Chrysostom † AD 407
He heard the words, that I am not as the Publican. He was not angry, but pricked to the heart. The one uncovered the wound, the other seeks for its remedy. Let no one then ever put forth so cold an excuse as, I dare not, I am ashamed, I cannot open my mouth. The devils have that kind of fear. The devil would fain close against thee every door of access to God.
St Augustine † AD 430 Serm. 115.
Why then marvel ye, whether God pardons, since He himself acknowledges it. The Publican stood afar off, yet drew near to God. And the Lord was nigh unto him, and heard him, For the Lord is on high, yet hath he regard to the lowly. He lifted not so much as his eyes to heaven; that he might be looked upon, he looked not himself. Conscience weighed him down, hope raised him up, he smote his own breast, he exacted judgment upon himself. Therefore did the Lord spare the penitent. Thou hast heard the accusation of the proud, thou hast heard the humble confession of the accused. Hear now the sentence of the Judge; Verily I say unto you, this man went down to his house justified rather than the other.
St John Chrysostom † AD 407 de Inc. Dei Nat. Hom. 5.
This parable represents to us two chariots on the race course, each with two charioteers in it. In one of the chariots it places righteousness with pride, in the other sin and humility. You see the chariot of sin outstrip that of righteousness, not by its own strength but by the excellence of humility combined with it, but the other is defeated not by righteousness, but by the weight and swelling of pride. For as humility by its own elasticity rises above the weight of pride, and leaping up reaches to God, so pride by its great weight easily depresses righteousness. Although therefore thou art earnest and constant in well doing, yet thinkest thou mayest boast thyself, thou art altogether devoid of the fruits of prayer. But thou that bearest a thousand loads of guilt on thy conscience, and only thinkest this thing of thyself that thou art the lowest of all men, shalt gain much confidence before God. And He then goes on to assign the reason of His sentence. For every one who exalteth himself shall be abased, and he that humbleth himself shall be exalted. (in Ps. 142). The word humility has various meanings. There is the humility of virtue, as, A humble and contrite heart, O God, thou wilt not despise. (Ps. 51:17.) There is also a humility arising from sorrows, as, He has humbled my life upon the earth. (Ps. 142:3.) There is a humility derived from sin, and the pride and insatiability of riches. For can any thing be more low and debased than those who grovel in riches and power, and count them great things?
St Basil the Great † AD 379 in Esai 2. 12.
In like manner it is possible to be honourably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst sorrow; or a kind of noble dauntlessness in trouble; a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from dropsy.
St John Chrysostom † AD 407 Hom. de Prof. Ev.
This inflation of pride can cast down even from heaven the man that taketh not warning, but humility can raise a man up from the lowest depth of guilt. The one saved the Publican before the Pharisee, and brought the thief into Paradise before the Apostles; the other entered even into the spiritual powers. But if humility though added to sin has made such rapid advances, as to pass by pride united to righteousness, how much swifter will be its course when you add to it righteousness? It will stand by the judgment-seat of God in the midst of the angels with great boldness. Moreover if pride joined to righteousness had power to depress it, unto what a hell will it thrust men when added to sin? This I say not that we should neglect righteousness, but that we should avoid pride.
Theophylact † 1107
But should any one perchance marvel that the Pharisee for uttering a few words in his own praise is condemned, while Job, though he poured forth many, is crowned, I answer, that the Pharisee spoke these at the same time that he groundlessly accused others; but Job was compelled by an urgent necessity to enumerate his own virtues for the glory of God, that men might not fall away from the path of virtue.
St Bede † AD 735
Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law; but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.
The Latin text
Augustinus de Verb. Dom
Quia fides non est superborum, sed humilium, praemissis subiecit parabolam de humilitate, et contra superbiam; unde dicitur dixit autem et ad quosdam qui in se confidebant tamquam iusti, et aspernabantur ceteros, parabolam istam
Theophylactus
Quia enim superbia plus quam aliae passiones vexat hominum mentes, ideo crebrius de hac monet. Est autem superbia Dei contemptus: quoties enim aliquis non Deo sed sibi ascribit bona quae facit, quid est aliud quam Dei negatio? Causa igitur confidentium in seipsis, non autem totum attribuentium Deo, sed ob hoc etiam ceteros contemnentium, parabolam proponit, ostendens quod iustitia quamvis hominem approximet Deo, si tamen assumat superbiam, ad infimum deicit hominem; unde sequitur duo homines ascenderunt in templum ut orarent: unus Pharisaeus, et alter publicanus
Graecus
Diligentiam quidem orationis docuit nos per viduam et iudicem; hic autem per Pharisaeum et publicanum docet nos quomodo sint ei dirigenda precamina, ne sit infructuosum orationis negotium. Condemnatus est autem Pharisaeus, cum incaute oraret; nam sequitur Pharisaeus autem stans, haec apud se orabat
Theophylactus
Per hoc quod dicit stans, elatum eius animum notat: ipso enim habitu superbissimus videbatur
Basilius
Dicit autem apud se orabat; quasi non apud Deum, quia ad seipsum redibat per peccatum superbiae; sequitur enim Deus, gratias ago tibi
Augustinus
Non reprehenditur quia Deo gratias agebat, sed quia nihil sibi addi cupiebat. Ergo iam plenus es, iam abundas; non est quare dicas: dimitte nobis debita nostra. Quis est igitur qui impune oppugnat gratiam, si reprehenditur qui superbe agit gratias? Audiant qui dicunt: Deus me hominem fecit; ego me iustum facio. O peior et detestabilior Pharisaeo, qui superbe iustum se dicebat, sed tamen inde gratias Deo agebat
Theophylactus
Attende autem seriem orationis Pharisaei. Primo namque dixit quae ei aberant, deinde subiungit quae habebat; sequitur enim quia non sum sicut ceteri hominum, raptores, iniusti, adulteri
Augustinus
Diceret saltem: sicut multi homines. Quid est ceteri homines, nisi omnes praeter ipsum? Ego, inquit, iustus sum, ceteri peccatores
Gregorius Moralium
Quatuor quippe sunt species quibus omnis tumor arrogantium demonstratur: cum bonum aut a semetipsis habere se aestimant; aut si sibi datum desuper credunt, pro suis se hoc accepisse meritis putant; aut certe cum iactant se habere quod non habent; aut despectis ceteris singulariter videri appetunt habere quod habent; unde et Pharisaeus hic bonorum sibi operum merita singulariter tribuit
Augustinus
Ecce autem ex vicino publicano maioris erat ei tumoris occasio; sequitur enim velut etiam hic publicanus; quasi dicat: ego solus sum, iste de ceteris est
Chrysostomus
Non enim satiaverat contemptum eius tota humana natura, sed et publicanum aggressus est. Moderatius autem peccasset, si publicanum excepisset; nunc autem uno verbo et absentes invadit, et vulnera praesentis lacessit. Non est autem gratiarum actio invectiva aliorum. Si regratiaris Deo, ipse tibi tantum sufficiat, nec te ad homines transferas, nec proximum condemnes
Basilius
Discrepat autem elatus a conviciatore sola habitudine: is enim in alios utitur conviciis, hic autem se mentis temeritate extollit
Chrysostomus
Qui autem aliis conviciatur, sibi et aliis multa mala facit. Primo enim audientem reddit peiorem: quia si sit peccator, fit laetior, criminis invento collega; si sit iustus, extollitur, per aliena crimina inductus de se magna putare. Secundo communitatem Ecclesiae laedit: non enim omnes audientes vituperant eum solum qui peccavit, sed ritui Christiano contumelias innectunt. Tertio Dei gloriam blasphemare facit: sicut enim nobis recte agentibus nomen Dei glorificatur, sic nobis peccantibus blasphematur. Quarto eum qui audivit opprobria, confundit, impudentiorem eum et adversarium faciens. Quinto statuit se poenae obnoxium, rebus prolatis quae sibi non conveniunt
Theophylactus
Expedit autem non solum declinare a malo, sed etiam agere bonum; et ideo cum dixisset: non sum sicut adulteri, subiungit per oppositum ieiuno bis in sabbato. Sabbatum hi dicebant hebdomadam ab ultima die quietis. Ieiunabant enim Pharisaei secunda et quinta feria. Sic igitur ieiunia obiecit contra passionem adulterii: nam ex voluptate est lascivia. Rapacibus vero et iniustis opposuit decimarum solutionem; sequitur enim decimas do omnium quae possideo; quasi dicat: adeo rapinas et nequitias refugio ut etiam mea contribuam
Gregorius Moralium
Ecce civitatem cordis sui insidiantibus hostibus per elationem aperuit, quam frustra per ieiunium et orationem clausit. Incassum munita sunt cetera, cum locus unus, de quo hosti patet aditus, munitus non est
Augustinus
Quaere autem in verbis eius: nihil invenies quod Deum rogaverit: ascendit quidem orare, noluit Deum rogare, sed se laudare, et roganti insultare. Publicanum autem cordis conscientia removebat, sed pietas applicabat; unde sequitur et publicanus a longe stans nolebat nec oculos ad caelum levare
Theophylactus
Quamvis autem publicanus stetisse dicatur, distabat tamen a Pharisaeo tam verbis quam habitu, nec non et corde contrito: nam verebatur oculos levare in caelum, censens indignos visionis supernae eos qui maluerunt bona terrena spectare et quaerere; necnon et pectus tundebat; unde sequitur sed percutiebat pectus suum, cor quodammodo pungens causa cogitationum pravarum, nec non et excitans ut dormitans: unde non aliud quam Deum propitiatorem petebat; sequitur enim dicens: Deus, propitius esto mihi peccatori
Chrysostomus
Audivit quia non sum velut hic publicanus, nec indignatus est, sed compunctus: detexit ille vulnus, quaerit hic medicinam. Nemo igitur illud frigidum proferat verbum: non audeo, pudorosus sum, non possum aperire os. Talis reverentia est diabolica: vult enim Diabolus obserare tibi fores accessus ad Deum
Augustinus
Quid igitur miraris si Deus ignoscit, quando ipse agnoscit? De longinquo stabat; Deo tamen appropinquabat, et eum dominus de prope attendebat: excelsus enim dominus, et humilia respicit; nec oculos ad caelum levabat ut respiceret; tremebat conscientia, spes sublevabat; percutiebat pectus suum, poenas de seipso exigebat: propterea dominus confitenti parcebat. Audisti superbum accusatorem, audisti humilem reum: audi nunc iudicem dicentem amen dico vobis: descendit hic iustificatus in domum suam ab illo
Chrysostomus
Geminos aurigas et duas bigas in stadio positas sermo praesens proponit: in altera peccatum et humilitatem: et vides bigam peccati superare iustitiam, non propriis virtutibus, sed humilitatis coniunctae; illam vero devictam non fragilitate iustitiae, sed mole et tumore superbiae: nam sicut humilitas per sui eminentiam peccati pondus superat, et saliens attingit Deum; sic superbia ob sui molem de facili iustitiam deprimit. Si ergo plura facta strenue geras, putas autem te posse praesumere, tota caruisti oratione; si vero mille feras in conscientia fasces reatuum, et hoc solum de te credas quod es infimus omnium, multam obtinebis ante Deum fiduciam. Et ideo suae sententiae causam assignans subdit quia omnis qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur. Humilitatis nomen multiplex est. Est enim quaedam virtus humilitas, iuxta illud: cor contritum et humiliatum, Deus, non despicies. Est et humilitas ab aerumnis, iuxta illud: humiliavit in terra vitam meam. Est et humilitas a peccatis et superbia et insatiabilitate divitiarum: quid enim humilius his qui se submittunt in divitiis et potentatu, et haec reputant magna?
Basilius
Similiter etiam et exaltari laudabiliter contingit, quando scilicet non humilia cogitas, sed mens tua est per magnanimitatem in virtutem erecta. Talis autem animi celsitudo est eminentia in tristitiis, terrenorum contemptus, conversatio in caelis: et videtur huiusmodi mentis sublimitas eamdem habere differentiam ad elationem quam arrogantia parit, quam habet corpulentia corporis bene dispositi ad inflationem carnis cum ex hydropisi tumet
Chrysostomus
Haec igitur fastus inflatio ab ipsis caelis potest deprimere non caventem; humilitas vero et ab ipsa abysso reatuum hominem sublimare: haec enim prae Pharisaeo publicanum salvavit, latronem ante apostolos in Paradisum duxit; illa vero etiam incorpoream ingressa est potestatem. Ceterum si iuncta delicto humilitas tam facile currit, ut superbiam iustitiae transeat; si iustitiae coniunxeris eam, quomodo non ibit? Assistet ipsa tribunali divino in medio Angelorum cum fiducia multa. Rursus si fastus coniunctus iustitiae eam deprimere potuit, si coniunctus sit peccato, in quantam Gehennam detrudet? Hoc dico, non ut negligamus iustitiam, sed ut fastum vitemus
Theophylactus
Sed forsitan mirabitur aliquis, quomodo Pharisaeus, cum pauca verba suae laudis protulerit, condemnatur; Iob vero cum plurima fuderit, coronatur. Eo scilicet quod Pharisaeus talia dicebat criminando alios, nulla ratione cogente; Iob vero, urgentibus eum amicis, et pressuris prementibus, coactus est proprias virtutes referre ad Dei gloriam, ne homines desisterent a profectu virtutis
Beda
Typice autem Pharisaeus est populus Iudaeorum, qui ex iustificationibus legis extollit merita sua; publicanus vero gentilis est, qui longe a Deo positus, confitetur peccata sua; quorum unus superbiendo recessit humiliatus, alter lamentando appropinquare meruit exaltatus
18:15
Theophylact † 1107
After what He had said, our Lord teaches us a lesson of humility by His own example; He does not turn away the little children who are brought to Him, but graciously receives them.
St Augustine † AD 430 Serm. 115.
To whom are they brought to be touched, but to the Saviour? And as being the Saviour they are presented to Him to be saved, who came to save that which was lost. But with regard to these innocents, when were they lost? The Apostle says, By one man sin entered into the world. (Rom. 5:12.) Let then the little children come as the sick to a physician, the lost to their Redeemer.
St Ambrose † AD 397
It may be thought strange by some that the disciples wished to prevent the little children from coming to our Lord, as it is said, when they saw it, they rebuked them. But we must understand in this either a mystery, or the effect of their love to Him. For they did it not from envy or harsh feeling towards the children, but they manifested a holy zeal in their Lord’s service, that he might not be pressed by the crowds. Our own interest must be given up where an injury is threatened to God. But we may understand the mystery to be, that they desired the Jewish people to be first saved, of whom they were according to the flesh. They knew indeed the mystery, that to both nations the call was to be made, (for they entreated for the Canaanitish woman,) but perhaps they were still ignorant of the order. It follows, But Jesus called them unto him, and said, Suffer little children, &c. One age is not preferred to another, else it were hurtful to grow up. But why does He say that children are fitter for the kingdom of heaven? It is because they are ignorant of guile, are incapable of theft, dare not return a blow, are unconscious of lust, have no desire for wealth, honours, or ambition. But to be ignorant of these things is not virtue, we must also despise them. For virtue consists not in our inability to sin, but in our unwillingness. Childhood then is not meant here, but that goodness which rivals the simplicity of childhood.
St Bede † AD 735
Hence our Lord pointedly says, of such, not “of these,” to shew that to character, not to age, is the kingdom given, and to such as have a childlike innocence and simplicity is the promise of the reward.
St Ambrose † AD 397
Lastly, our Saviour expressed this when He said, Verily I say unto you, Whosoever will not receive the kingdom of God as a little child, &c. What child were Christ’s Apostles to imitate but Him of whom Esaias speaks, Unto us a Child is given? (Isai. 9:6.) Who when He was reviled, reviled not again. (1 Pet. 2.) So that there is in childhood a certain venerable antiquity, and in old age a childlike innocence.
St Basil the Great † AD 379 in Reg. Brev. ad int. 217.
We shall receive the kingdom of God as a child if we are disposed towards our Lord’s teaching as a child under instruction, never contradicting nor disputing with his masters, but trustfully and teachably imbibing learning.
Theophylact † 1107
The wise men of the Gentiles therefore who seek for wisdom in a mystery, which is the kingdom of God, and will not receive this without the evidence of logical proof, are rightly shut out from this kingdom.
The Latin text
Theophylactus
Post praedicta, humilitatem dominus docet per ea quae fecit, non repellens, sed gratanter parvulos admittens; unde dicitur afferebant autem ad illum infantes, ut eos tangeret
Augustinus de Verb. Dom
Cui afferuntur tangendi nisi salvatori? Sed si salvator est, salvandi offeruntur illi qui venit salvum facere quod perierat. Ubi isti perierant, quantum ad ipsos pertinet innocentes? Sed secundum apostolum, per unum hominem intravit peccatum in orbem terrarum. Veniant ergo parvuli, ut languidi ad medicum, perditi ad redemptorem
Ambrosius
Durum autem aliquibus videri potest quod discipuli dominum infantulos adire prohibebant; sequitur enim quod cum viderent discipuli, increpabant illos. Ubi vel mysterium intelligas, vel affectum. Neque enim hoc invidia aut in pueros mentis asperitate faciebant; sed sedulae servitutis obsequia domino deferebant, ne comprimeretur a turbis. Respuenda quippe est utilitas nostra ubi divinitatis iniuria est. In mysterio autem, quia prius salvari populum Iudaeorum, ex quo secundum carnem nati fuerant, gestiebant. Sciebant quidem mysterium quod utrisque populis vocatio deberetur: nam et pro Chananaea muliere supplicarunt; sed fortasse adhuc ordinem nesciebant; unde sequitur Iesus autem convocans eos dixit: sinite parvulos venire ad me, et nolite vetare eos: talium est enim regnum Dei. Non aetas praefertur aetati: alioquin obesset adolescere. Cur ergo pueros dicit aptos esse regno caelorum? Fortasse quia malitiam nesciant, fraudare non noverint, referire non audeant, scortari ignorent, opes, honorem, ambitionem non appetant. Sed non ignorare ista, virtus est, sed contemnere: non enim virtus est non posse peccare, sed nolle. Non igitur pueritia, sed aemula puerilis simplicitatis bonitas designatur
Beda
Unde signanter dixit talium, non istorum, ut ostenderet non aetatem regnare, sed mores; et his qui similem haberent innocentiam et simplicitatem, praemia repromitti
Ambrosius
Denique hoc salvator expressit dicens amen dico vobis: quicumque non acceperit regnum Dei sicut puer, non intrabit in illud. Quis puer imitandus est apostolis Christi, nisi de quo Isaias dixit: puer natus est nobis, qui cum malediceretur, non maledicebat? Itaque in pueritia est quaedam venerabilis morum senectus, et in senectute innocens pueritia
Basilius
Suscipiemus autem regnum Dei ut puer, si dispositi fuerimus erga doctrinam domini ut puer, in disciplina, nequaquam contradicens nec disputans cum magistris, sed credibiliter et obedienter imbibens documenta
Theophylactus
Gentilium ergo sapientes quaerentes sapientiam in mysterio, quod est regnum Dei, nec volentes hoc absque fide syllogisticae probationis admittere, merito exclusi sunt ab hoc regno
18:18
St Bede † AD 735
A certain ruler having heard our Lord say, that only those who would be like little children should enter the kingdom of heaven, entreats Him to explain to him not by parable but openly by what works he may merit to obtain eternal life.
St Ambrose † AD 397
That ruler tempting Him said, Good Master, he ought to have said, Good God. For although goodness exists in divinity and divinity in goodness, yet by adding Good Master, he uses good only in part, not in the whole. For God is good altogether, man partially.
St Cyril of Alexandria † AD 444
Now he thought to detect Christ in blaming the law of Moses, while He introduced His own commands. He went then to the Master, and calling Him good, says that he wishes to be taught by Him, for he sought to tempt Him. But He who takes the wise in their craftiness answers him fitly as follows, Why callest thou me good? there is none good, save God alone.
St Ambrose † AD 397
He does not deny that He is good, but points to God. None is good then except he be full of goodness. But should it strike any one that it is said, none is good, let this also strike him, save God, and if the Son is not excepted from God, surely neither is Christ excepted from good. For how is He not good who is born from good? A good tree brings forth good fruits. (Matt. 7:17.) How is He not good, seeing that the substance of His goodness which He took unto Him from the Father has not degenerated in the Son which did not degenerate in the Spirit. Thy good spirit, he says, shall lead me into a land of uprightness. (Ps. 148:10.) But if the Spirit is good who received from the Son, verily He also is good who gave It. Because then it was a lawyer who tempted Him, as is plainly shewn in another book, He therefore well said, None is good, save God, that He might remind him that it was written, Thou shalt not tempt the Lord thy God, (Deut. 6:16.) but he the rather gives thanks to the Lord that He is good. (Ps. 118.)
St John Chrysostom † AD 407 Hom. 63. in Matt.
Or else; I shall not hesitate to call this ruler covetous, for with this Christ reproaches him, but I say not that he was a tempter.
Titus of Bostra † AD 378
When he says then, Good Master, what shall I do to inherit eternal life? it is the same as if he says, Thou art good; vouchsafe me then an answer to my question. I am learned in the Old Testament, but I see in Thee something far more excellent. For Thou makest no earthly promises, but preachest the kingdom of heaven. Tell me then, what shall I do to inherit eternal life? The Saviour then considering his meaning, because faith is the way to good works, passes over the question he asked, and leads him to the knowledge of faith; as if a man was to ask a physician, “What shall I eat?” and he was to shew him what ought to go before his food. And then He sends him to His Father, saying, Why callest thou me good? not that He was not good, for He was the good branch from the good tree, or the good Son of the good Father.
St Augustine † AD 430 Quæst. Ev. lib. ii. qu. 63.
It may seem that the account given in Matthew is different, where it is said, “Why askest thou me of good?” which might apply better to the question which he asked, What good shall I do? (Matt. 10.) In this place he both calls Him good, and asks the question about good. It will be best then to understand both to have been said, Why callest thou me good? and, Why askest thou me of good? though the latter may rather be implied in the former.
Titus of Bostra † AD 378
After instructing him in the knowledge of the faith, He adds, Thou knowest the commandments. As though He said, Know God first, and then will it be time to seek what thou askest.
St Cyril of Alexandria † AD 444
But the ruler expected to hear Christ say, Forsake the commandments of Moses, and listen to Mine. Whereas He sends him to the former; as it follows, Thou shalt not kill, Thou shalt not commit adultery.
Theophylact † 1107
The law first forbids those things to which we are most prone, as adultery for instance, the incitement to which is within us, and of our nature; and murder, because rage is a great and savage monster. But theft and bearing false witness are sins which men seldom fall into. And besides, the former also are the more grievous sins, therefore He places theft and bearing false witness in the second place, as both less common, and of less weight than the other.
St Basil the Great † AD 379 in Esai. cap. 1. 23.
Now we must not understand by thieves, only such as cut strips off hides, or commit robberies in the baths. But all such also as, when appointed leaders of legions, or installed governors of states or nations, are guilty of secret embezzlement, or violent and open exactions.
Titus of Bostra † AD 378
But you may observe that these commandments consist in not doing certain things; that if thou hast not committed adultery, thou art chaste; if thou stealest not, honestly disposed; if thou bearest not false witness, truth-telling. Virtue then we see is rendered easy through the goodness of the Lawgiver. For He speaks of avoiding of evil, not practising of good. And any cessation from action is easier than any actual work.
Theophylact † 1107
Because sin against parents, although a great crime, very rarely happens, He places it last of all, Honour thy father and mother.
St Ambrose † AD 397
Honour is concerned not only with paying respect, but also with giving bountifully. For it is honouring to reward deserts. Feed thy father, feed thy mother, and when thou hast fed them thou hast not requited all the pangs and agony thy mother underwent for thee. To the one thou owest all thou hast, to the other all thou art. What a condemnation, should the Church feed those whom thou art able to feed! But it may be said, What I was going to bestow upon my parents, I prefer to give to the Church. God seeks not a gift which will starve thy parents, but the Scripture says as well that parents are to be fed, as that they are to be left for God’s sake, should they check the love of a devout mind. It follows, And he said, All these things have I kept from my youth up.
St Jerome † AD 420 in Matt. 19:19.
The young man speaks false, for if he had fulfilled that which was afterwards placed among the commandments, Thou shalt love thy neighbour as thyself, how was it that when he heard, Go and sell all that thou hast, and give to the poor, he went away sorrowful?
St Bede † AD 735
Or we must not think him to have lied, but to have avowed that he had lived honestly, that is, at least in outward things, else Mark could never have said, And Jesus seeing him, loved him. (Mark. 10:21.)
Titus of Bostra † AD 378
Our Lord next declares, that though a man has kept the old covenant, he is not perfect, since he lacks to follow Christ. Thou yet lackest one thing, Sell all that thou hast, &c. As if He says, Thou askest how to possess eternal life; scatter thy goods among the poor, and thou shalt obtain it. A little thing is that thou spendest, thou receivest great things.
St Athanasius † AD 373 ex Apol. de sua fuga.
For when we despise the world, we must not imagine we have resigned any thing great, for the whole earth in comparison of the heaven is but a span long; therefore even should they who renounce it be lords of the whole earth, yet still it would be nothing worth in comparison of the kingdom of heaven.
St Bede † AD 735
Whoever then wishes to be perfect must sell all that he hath, not a part only, as Ananias and Sapphira did, but the whole.
Theophylact † 1107
Hence when he says, All that thou hast, He inculcates the most complete poverty. For if there is any thing left over or remaining to thee, thou art its slave.
St Basil the Great † AD 379 in Reg. Brev. int. 92.
He does not tell us to sell our goods, because they are by nature evil, for then they would not be God’s creatures; He therefore does not bid us cast them away as if they were bad, but distribute them; nor is any one condemned for possessing them, but for abusing them. And thus it is, that to lay out our goods according to God’s command both blots out sins, and bestows the kingdom.
St John Chrysostom † AD 407 Hom. 22. in 1 ad Cor.
God might indeed feed the poor without our taking compassion upon them, but He wishes the givers to be bound by the ties of love to the receivers.
St Basil the Great † AD 379 in Reg. fus. disp. 3. ad int. 9.
When our Lord says, Give to the poor, it becomes a man no longer to be careless, but diligently to dispose of all things, first of all by himself if in any measure he is able, if not, by those who are known to be faithful, and prudent in their management; for cursed is he who doeth the work of the Lord negligently. (Jerem. 49, 10.)
St John Chrysostom † AD 407 Hom. 32. in 1. ad Cor.
But it is asked, how does Christ acknowledge the giving all things to the poor to be perfection, whereas St. Paul declares this very thing without charity to be imperfect. Their harmony is shewn in the words which succeed, And come, follow me, which betokens it to be from love. For herein shall all men know that ye are my, disciples, if ye have love one toward another. (John 13:35.)
Theophylact † 1107
Together with poverty must exist all the other virtues, therefore He says, Come, follow me, that is, In all other things be My disciples, be always following Me.
St Cyril of Alexandria † AD 444
The ruler was not able to contain the new word, but being like an old bottle, burst with sorrow.
St Basil the Great † AD 379 Hom. de eleemos.
The merchant when he goes to the market, is not loth to, part with all that he has, in order to obtain what he requires, but thou art grieved at giving mere dust and ashes that thou mayest gain everlasting bliss.
The Latin text
Beda
Audierat princeps quidam a domino, tantum eos qui puerorum vellent esse similes, regnum Dei intraturos; atque ideo poscit sibi non per parabolam, sed palam, quibus operum meritis vitam aeternam consequatur, exponi; unde dicitur et interrogavit eum quidam princeps, dicens: magister bone, quid faciendo vitam aeternam possidebo?
Ambrosius
Tentator princeps iste magistrum bonum dixit, qui Deum bonum dicere debuisset: nam licet in divinitate bonitas sit, et in bonitate divinitas, tamen addendo magister bone, in portione bonum dixit, non in universitate: nam Deus in universitate bonus, homo ex parte
Cyrillus
Putavit autem se Christum capere, dum vituperaret Mosaicum praeceptum, introduceret vero sua statuta. Accedit ergo ad magistrum, et bonum eum nuncupans, dicit se velle doceri. Quia ergo tentative quaerebat, qui apprehendit sapientes in astutia sua, convenienter ei respondet; nam sequitur dixit autem ei Iesus: quid me dicis bonum? Nemo bonus nisi solus Deus
Ambrosius
Non bonum se negat, sed Deum designat. Bonus quidem non est, nisi plenus bonitatis. Quod si quem moveat quia nemo bonus, moveat et illud nisi Deus. Quod si a Deo filius non excipitur, utique nec a bono Christus excipitur: nam quomodo non bonus ex bono natus? Arbor enim bona fructus bonos facit. Quomodo non bonus, cum bonitatis suae substantia ex patre assumpta non degeneravit in filio, quae non degeneravit in spiritu? Spiritus tuus bonus deducet me in terram rectam. Quod si bonus spiritus qui accepit a filio, bonus utique et ille qui tradidit. Itaque quia legisperitus est iste qui tentat, sicut in libro alio demonstratur, ei bene dixit nemo bonus nisi unus Deus: ut admoneret, quia scriptum est: non tentabis dominum Deum tuum; sed magis confiteretur domino, quoniam bonus
Chrysostomus in Matthaeum
Vel aliter. Avarum quidem dicere hunc principem non verebor: nam hoc Christus ei improperat; tentatorem autem minime
Titus
Ergo cum dicit magister bone, quid faciendo vitam aeternam possidebo? Idem est ac si dicat: bonus es: dignare me responso in eo quod quaero: doctus sum vetus testamentum, te tamen praestantiorem video non promittentem terram, sed praedicantem regnum caelorum. Dic ergo mihi, quid faciendo vitam aeternam potero possidere? Intentionem igitur attendens salvator, quia fides est via ad opera, cum dixisset ille quid faciam? Hac quaestione omissa, in notitiam fidei eum ducit: velut si quis interrogaret medicum: quid comedam? Et ille ostenderet quae deberent cibum praecedere; et ideo eum ad patrem remittit, dicens quid me dicis bonum? Non quod ipse bonus non esset: erat enim bonum ex bono patre germen, bonus boni filius
Augustinus de Cons. Evang
Potest autem videri distare aliquid quod secundum Matthaeum dicitur: quid me interrogas de bono? Quod ad illud magis referri potest quod ait ille quaerens: quid boni faciam? Ibi enim et bonum nominavit, et interrogatio est. Commodissime ergo intelligitur utrumque dictum: quid me dicis bonum? Et: quid me interrogas de bono? Quod ad illud magis referri potest
Titus
Denique postquam docuit cognitionem fidei, subiungit mandata nosti; quasi dicat: quando prius Deum noveris, tunc optime quaeres quid facias
Chrysostomus
Expectante autem principe audire Christum dicentem: recedas a mandatis Mosaicis, et meis attende, ad Mosaica eum mittit; unde sequitur non occides, non moechaberis
Theophylactus
Primo quidem lex ea corrigit ad quae facilius labimur, ut moechari, cuius incentivum est intrinsecum et naturale; et occidere, quia immanis bellua furor; sed furtum et falsi testimonii culpam raro contingit incurrere. Sed et graviora illa existunt; et ideo secundario furtum et falsum testimonium ponit, ut rarius fallentia et leviora; sequitur enim non furtum facies, non falsum testimonium dices
Basilius
Non est autem intelligendum fures esse solum bursarum incisores, vel latrocinantes in balneis; sed et si qui duces legionum statuti, vel commisso sibi regimine civitatum aut gentium, hoc quidem furtim tollunt, hoc vero vi ac publice exigunt
Titus
Sed videas in non agendo praecepta consistere: quoniam si moechatus non fueris, castus es; si non fureris, benevolus; si falso non testeris, veridicus. Attende virtutem iam facilem per bonitatem statuentis: nam mali fugam ingerit, non boni exercitium; quaelibet autem quies quolibet est facilior opere
Theophylactus
Sed quia in parentes committere quamquam magnum sit crimen, raro tamen accidit, post omnia ponit honora patrem tuum et matrem
Ambrosius
Est autem honor non solum honorificentiae, sed etiam largitati. Honor enim est deferre pro meritis. Pasce patrem tuum, pasce matrem; et si paveris, adhuc non reddidisti dolores et cruciatus quos pro te mater passa est. Illi debes quod habes, huic debes quod es. Quantum iudicium, si pascat Ecclesia quos tu pascere nolis? Sed dices: quod eram parentibus collaturus, Ecclesiae mallem conferre. Non quaerit Deus donum de fame parentum; sed ut pascendos Scriptura dicit parentes, ita propter Deum relinquendos, si impediant devotae mentis affectum. Sequitur qui ait: haec omnia custodivi a iuventute mea
Hieronymus
Mentitur adolescens. Si enim quod postpositum est in mandatis: diliges proximum tuum sicut teipsum, opere complesset, quomodo postea audiens: vade, et vende omnia quae habes, et da pauperibus, tristis abscessit?
Beda
Vel non est putandus esse mentitus, sed simpliciter ut vixerit, scilicet exterius, esse confessus: alioquin nequaquam Marcus diceret quod Iesus intuitus eum dilexit eum
Titus
Ostendit autem consequenter dominus quod si aliquis vetus testamentum peregit, perfectus non est, sed deest ei sequi Christum; unde subditur quo audito Iesus ait ei: adhuc unum tibi deest: omnia quaecumque habes vende, et da pauperibus, et habebis thesaurum in caelo; quasi dicat: quaeris quomodo sit possidenda vita aeterna: sparge facultates pauperibus, et obtinebis illam. Parva sunt quae impendis, magna quae recipis
St Athanasius
Non enim mundum despicientes putemus grandia quidem abdicasse, quia tota terra est in comparatione caeli brevissima: quapropter si toti terrae dominaremur, ei abrenuntiantes, nihil dignum esset in comparatione regni caelorum
Beda
Quicumque ergo perfectus esse voluerit, oportet vendere quae habet, non ex parte, sicut Ananias fecit et Saphira, sed totum
Theophylactus
Unde dicens omnia quae habes, summam paupertatem suadet; si quid enim restiterit, illius servus est
Basilius
Non tamen docet facultates vendere eo quod naturaliter sint pravae; alioquin creatura Dei non essent: unde eas non tamquam malas abicere, sed dispensare monuit: et condemnatur aliquis, non quia eas possidet, sed quia eis abusus est: quo fit ut facultatum secundum mandata Dei dispensatio, et crimina deleat, et regnum conferat; unde subdit et da pauperibus
Chrysostomus
Poterat quidem Deus alere pauperes et sine hoc quod nos misereremur eorum; sed vult dantes dilectione astringi accipientibus
Basilius
Dicente autem domino da pauperibus, puto non expedire cuiquam negligenter gerere, sed omnia diligenter disponere, praecipue per seipsum, si ex parte se habeat; sin autem, per eos de quibus constat quod fideliter et prudenter disponant: maledictus enim qui negligenter perficit opera domini
Chrysostomus
Sed illud quaeritur quomodo Christus erogare cuncta pauperibus perfectionis esse fatetur; Paulus autem absque dilectione hoc asserit esse imperfectum. Sed valde consonat quod subiunxit et veni, sequere me: quod ostenditur ex dilectione esse: in hoc enim cognoscent omnes quod mei estis discipuli, si dilectionem habueritis ad invicem
Theophylactus
Cum paupertate enim ceteras quoque virtutes hominem habere oportet; ob hoc ait et veni, sequere me: idest, in ceteris esto meus discipulus, iugiter me sequaris
Cyrillus
Princeps autem ille vini recentis capax non fuit, vetus uter existens; sed tristitia ruptus est; unde sequitur his ille auditis, contristatus est, quia dives erat valde
Basilius
Mercator non tristatur in nundinis paciscendo quae possidet, acquirendo sibi opportuna; tu vero tristaris pulverem dans, ut acquiras vitam beatam
18:24
Theophylact † 1107
Our Lord, seeing that the rich man was sorrowful when it was told him to surrender his riches, marvelled, saying, How hardly shall they that have riches enter into the kingdom of God! He says not, It is impossible for them to enter, but it is difficult. For they might through their riches reap an heavenly reward, but it is a hard thing, seeing that riches are more tenacious than birdlime, and hardly is the soul ever plucked away, that is once seized by them. But he next speaks of it as impossible. It is easier for a camel to go through a needle’s eye. The word in the Greek answers equally to the animal called the camel, and to a cable, or ship rope. However we may understand it, impossibility is implied. What must we say then? First of all that the thing is positively true, for we must remember that the rich man differs from the steward, or dispenser of riches. The rich man is he who reserves his riches to himself, the steward or dispenser one who holds them entrusted to his care for the benefit of others.
St John Chrysostom † AD 407 Hom. 24. in 1 ad Cor.
Abraham indeed possessed wealth for the poor. And all they who righteously possess it, spend it as receiving it from God, according to the divine command, while those who have acquired wealth in an ungodly way, are ungodly in their use of it; whether in squandering it on harlots or parasites, or hiding it in the ground, but sparing nothing for the poor. (Hom. 18. in Joan.). He does not then forbid men to be rich, but to be the slaves of their riches. He would have us use them as necessary, not keep guard over them. It is of a servant to guard, of a master to dispense. Had he wished to preserve them, He would never have given them to men, but left them to remain in the earth.
Theophylact † 1107
Again, observe that He says, a rich man can not possibly be saved, but one who possesses riches hardly; as if he said, The rich man who has been taken captive by his riches, and is a slave to them, shall not be saved; but he who possesses or is the master of them shall with difficulty be saved, because of human infirmity. For the devil is ever trying to make our foot slip as long as we possess riches, and it is a hard matter to escape his wiles. Poverty therefore is a blessing, and as it were free from temptation.
St John Chrysostom † AD 407 Hom. 80. in Matt.
There is no profit in riches while the soul suffers poverty, no hurt in poverty, while the soul abounds in wealth. But if the sign of a man waxing rich is to be in need of nothing, and of becoming poor to be in want, it is plain that the poorer a man is, the richer he grows. For it is far easier for one in poverty to despise wealth, than for the rich. Nor again is avarice wont to be satisfied by having more, for thereby are men only the more inflamed, just as a fire spreads, the more it has to feed upon. Those which seem to be the evils of poverty, it has in common with riches, but the evils of riches are peculiar to them.
St Augustine † AD 430 de Quæst Evang. lib. ii. c. 42.
The name of “rich” he here gives to one who covets temporal things, and boasts himself in them. To such rich men are opposed the poor in spirit, of whom is the kingdom of heaven. Now mystically it is easier for Christ to suffer for the lovers of this world, than for the lovers of this world to be converted to Christ. For by the name of a camel He would represent Himself: for He voluntarily humbled Himself to bear the burdens of our infirmity. By the needle He signifies sharp piercings, and thereby the pangs received in His Passion, but by the form of the needle He describes the straitening of the Passion.
St John Chrysostom † AD 407 Hom. 63. in Matt.
These weighty words so far exceeded the capacity of the disciples, that when they heard them, they asked, Who then can be saved? not that they feared for themselves, but for the whole world.
St Augustine † AD 430 ut sup.
Seeing that there is an incomparably greater number of poor which might be saved by forsaking their riches, they understood that all who love riches, even though they cannot obtain them, were to be counted among the number of the rich. It follows, And he said to them, The things which are impossible with men are possible with God, which must not be taken as if a rich man with covetousness and pride might enter into the kingdom of God, but that it is possible with God for a man to be converted from covetousness and pride, to charity and humility.
Theophylact † 1107
With men therefore whose thoughts creep earthward, salvation is impossible, but with God it is possible. For when man shall have God for his counsellor, and shall have received the righteousness of God and His teaching concerning poverty, as well as have invoked His aid, this shall be possible to him.
St Cyril of Alexandria † AD 444
The rich man who has despised many things will naturally expect a reward, but he who possessing little resigns what he has, may fairly ask what there is in store for him; as it follows, Then Peter said, Lo, we have left all. Matthew adds, What shall we have therefore? (Matt. 19:27.)
St Bede † AD 735
As if he says, We have done what Thou commandedst us, what reward then wilt Thou give us? And because it is not enough to have left all things, he adds that which made it perfect, saying, And have followed thee.
St Cyril of Alexandria † AD 444
It was necessary to say this, because those who forsake a few things, as far as regards their motives and obedience, are weighed in the same balance with the rich, who have forsaken all, inasmuch as they act from the like affections, in voluntarily making a surrender of all that they possess. And therefore it follows, Verily I say unto you, there is no man that hath left house, &c. who shall not receive manifold more, &c. He inspires all who hear Him with the most joyful hopes, confirming His promises to them with an oath, beginning His declaration with Verily. For when the divine teaching invites the world to the faith of Christ, some perhaps regarding their unbelieving parents are unwilling to distress them by coming to the faith, and have the like respect of others of their relations; while some again forsake their father and mother, and hold lightly the love of their whole kindred in comparison of the love of Christ.
St Bede † AD 735
The sense then is this; He who in seeking the kingdom of God has despised all earthly affections, has trampled under foot all riches, pleasures, and smiles of the world, shall receive far greater in the present time. Upon the ground of this declaration, some of the Jews build up the fable of a millennium after the resurrection of the just, when all things which we have given up for God’s sake shall be restored with manifold interest, and eternal life be granted. Nor do they from their ignorance seem to be aware, that even if in other things there might be a fit promise of restoration, yet in the matter of wives, who might be according to some Evangelists an hundred fold, it would be manifestly shocking, especially since our Lord declares that in the resurrection there will be no marrying. And according to Mark, those things which have been given up, He declares shall be received at this time with persecutions, which these Jews assert will be absent for a thousand years.
St Cyril of Alexandria † AD 444
This then we say, that he who gives up all worldly and carnal things will gain for himself far greater, inasmuch as the Apostles, after leaving a few things, obtained the manifold gifts of grace, and were accounted great every where. We then shall be like to them. If a man has left his home, he shall receive an abiding place above. If his father, he shall have a Father in heaven. If he has forsaken his kindred, Christ shall take him for a brother. If he has given up a wife, he shall find divine wisdom, from which he shall beget spiritual offspring. If a mother, he shall find the heavenly Jerusalem, who is our mother. From brethren and sisters also united together with him by the spiritual bond of his will, he shall receive in this life far more kindly affections.
The Latin text
Theophylactus
Quoniam dives, audita opum abiectione, tristatus fuit, dominus admiranter locutus est; dicit enim videns autem Iesus illum tristem factum, dixit: quam difficile qui pecunias habent in regnum Dei intrabunt. Non dicit: impossibile est eos intrare, sed difficile; possunt enim per divitias adipisci superna, sed difficile est: quia viscosiores sunt visco divitiae, et vix evellitur animus occupatus ab eis: sed subsequenter ut impossibile hoc indicat, cum dicit facilius est enim camelum per foramen acus transire, quam divitem intrare in regnum Dei. Nam sive per camelum animal intelligas, sive funem nauticum crassum; quocumque modo impossibile est quod foramen acus totum capiat camelum. Si igitur facilius est camelum per foramen acus transire quam divitem salvari, et hoc quod facilius est, impossibile est; impossibilius ergo est salvari divitem. Quid igitur dicendum? Equidem quod vere sic habet, divitem servari non posse. Neque mihi dicas, quod salvatus sit dives quispiam, qui sua dederit: non enim dives salvatus est, sed quia pauper factus, vel dispensator existens servatus est, non dives. Aliud est enim dispensator, aliud dives: dives est qui sibi divitias reservat, dispensator vero cui divitiae propter alios concreditae sunt
Chrysostomus in Ioannem
Abraham quidem possidebat opes pauperibus; et qui iuste eas possident, quasi suscipientes a Deo dispensant in divinis mandatis; qui vero contra Deum acquisierunt, et in expendendo faciunt illud idem, meretricibus et parasitis dantes, vel humi abscondentes, egenis vero nihil impendentes. Non ergo prohibet ditari, sed opibus famulari: vult necessariis ut eis utamur, non ut custodiamus: nam famuli est custodire, sed domini dispensare. Si conservari eas vellet, non tradidisset eas hominibus, sed sineret in terra iacere
Theophylactus
Porro attendas illud quod divitem quidem impossibile dicit salvari, possidentem vero divitias difficile; quasi dicat: dives, qui captus est a divitiis, et famulatur eis, non salvabitur; habens vero illas, scilicet qui eis dominatur, vix salvabitur causa humanae fragilitatis. Conatur enim nos Diabolus supplantare quoadusque possidemus divitias, et difficile est aufugere decipulas eius: ideoque bonum est paupertas, et quasi tentatione carens
Chrysostomus
Nulla enim est divitiarum commoditas, anima patiente penuriam; nec laesio paupertatis, anima divitiis affluente. Si autem ditescentis indicium est nullius egere, et pauperascentis indigere; palam est quod magis esse pauperem facit magis ditescere: facilius est enim quod quis in paupertate quam in divitiis opes contemnat: neque enim talis est ambitus ut per magis habere sedetur; sed per hoc consuevit magis accendi, sicut ignis quando maiorem suscipit escam. Quae autem mala videntur esse inopiae, communia sunt; quae vero divitiarum, propria sunt earum
Augustinus de quaest. Evang
Divitem ergo hic appellat cupidum rerum temporalium, et de talibus superbientem. His divitibus contrarii sunt pauperes spiritu, quorum est regnum caelorum. Mystice autem facilius est Christum pati pro dilectoribus saeculi, quam dilectores saeculi ad Christum posse converti. Cameli enim nomine se intelligi voluit, quia sponte humiliatus infirmitatis nostrae onera sustulit. Per acum autem punctiones significat, per punctiones dolores in passione susceptos; foramen autem acus dicit angustiam passionis
Chrysostomus in Matthaeum
Hic autem sermo quasi gravis transcendebat discipulorum virtutem; unde sequitur et dixerunt qui haec audiebant: et quis potest salvus fieri? Hoc dixerunt discipuli, non de se, sed de toto mundo timentes
Augustinus
Cum autem incomparabiliter maior sit turba pauperum, quae, divitibus perditis, potest salvari; intellexerunt, omnes qui divitias amant, etiam si adipisci nequeant, in divitum numero deputari. Sequitur ait illis: quae impossibilia sunt apud homines, possibilia sunt apud Deum: quod non ita intelligendum est, quasi dives cum cupiditate et superbia in regnum Dei sit intraturus; sed possibile est Deo ut a cupiditate et superbia ad caritatem et humilitatem convertatur
Theophylactus
Apud homines ergo, quorum serpit intentio ad terrena, impossibilis est salus, ut dictum est; apud Deum vero possibilis est. Cum enim homo consiliarium habet Deum, et iustificationes et doctrinas paupertatis imbiberit, necnon eius auxilium invocet, hoc fiet possibile
Cyrillus
Congrue autem dives cum multa contempserit, recompensationem expectabit; qui vero parva possidens ea abdicavit, quid ei sperandum esset, quaerere decebat; unde sequitur ait autem Petrus: ecce dimisimus omnia. Matthaeus addit: quid ergo erit nobis?
Beda
Quasi dicat: fecimus quod iussisti: quid igitur dabis nobis praemii? Et quia non sufficit dimittere omnia, iungit quod perfectum est, dicens et secuti sumus te
Cyrillus
Illud autem necesse est dicere, quod paucis abrenuntiantes, quantum spectat ad propositum et obedientiam, pari lance cum opulentis penduntur, paribus utentes affectibus, dum rerum quas possident abiectionem ultro inferunt; unde sequitur amen dico vobis: nemo est qui reliquerit domum aut parentes aut fratres aut uxores aut filios aut agros propter regnum Dei, et non recipiat multo plura in hoc tempore, et in saeculo futuro vitam aeternam. Elevat ad acceptissimam spem omnes audientes, iureiurando promittens, dum apponit sermoni amen. Doctrina enim divina mundum vocante ad fidem Christi, forsitan aliqui respicientes parentes infideles, noluerunt eos turbare veniendo ad fidem; et similis est ratio aliorum germanorum. Deserunt autem quidam patrem et matrem, et totius parentelae amorem despiciunt propter amorem Christi
Beda
Sensus igitur iste est: qui propter regnum Dei inquirendum omnes affectus contempserit, omnes saeculi divitias, delicias risusque calcaverit, multo plura in praesenti recipiet. Cuius sententiae occasione, quidam Iudaicam mille annorum fabulam post resurrectionem iustorum aedificant, quando omnia quae propter Deum dimittimus, multiplici nobis sint fenore reddenda, et insuper vita aeterna donanda: nec vident inexperti, quod si in ceteris digna sit repromissio, in uxoribus tamen, iuxta alios Evangelistas centenis, appareat turpitudo; praesertim cum dominus in resurrectione non esse nubendum testetur; et iuxta Marcum, ea quae dimissa fuerint, in hoc tempore cum persecutionibus accipienda confirmet, quasi in illis mille annis abesse dogmatizant
Cyrillus
Hoc ergo dicimus, quod omissis temporalibus et carnalibus, multo maiora sibi aliquis vindicabit: quoniam et apostoli, cum pauca dimiserint, obtinuerunt multiplicia dona charismatum, et celebres reputati sunt ubique. Erimus ergo similes illis: si domum quis dimittat, recipiet mansiones supernas, si patrem, patrem habebit caelestem; si a germanis recesserit, in fratrem hunc recipiet Christus; cum dimiserit coniugem, inveniet divinam sapientiam, a qua procreabit spiritales fructus, inveniet Ierusalem caelestem, quae est mater nostra; a fratribus etiam et a sororibus sui propositi glutino spirituali colligatis, multo in hac vita gratiosiorem recipiet caritatem
18:31
St Gregory the Great † AD 604 Hom. 2. in Ev.
The Saviour foreseeing that the hearts of His disciples would be troubled at His Passion, tells them long beforehand both the suffering of His Passion and the glory of His Resurrection.
St Bede † AD 735
And knowing that there would arise certain heretics, saying, that Christ taught things contrary to the Law and the Prophets, He shews already that the voices of the Prophets had proclaimed the accomplishment of His Passion, and the glory which should follow.
St John Chrysostom † AD 407 Hom. 65. in Matt.
He speaks with His disciples apart, concerning His Passion. For it was not fitting to publish this word to the multitudes, lest they should be troubled, but to His disciples He foretold it, that being habituated by expectation, they might be the more able to bear it.
St Cyril of Alexandria † AD 444
And to convince them that He foreknew His Passion, and of His own accord came to it, that they might not say, “How has He fallen into the hands of the enemy, who promised us salvation?” He relates in order the successive events of the Passion; He shall be delivered unto the Gentiles, and shall be mocked, and scourged, and spitted on.
St John Chrysostom † AD 407 ubi sup.
Esaias prophesied of this when he said, I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. (Isa. 50:5.) The Prophet also foretold the crucifixion, saying, He hath poured out his soul unto death, and was numbered with the transgressors; (Isa. 53:12.) as it is said here, And after they have scourged him, they shall put him to death. But David foretold Christ’s resurrection, For thou shalt not leave my soul in hell, (Ps. 16:10.) and so it is here added, And on the third day he shall rise again.
St Isidore of Pelusium † AD 450 l. ii. Ep. 212.
I marvel at the folly of those who ask how Christ rose again before the three days. If indeed He rose later than he had foretold, it were a mark of weakness, but if sooner, a token of the highest power. For when we see a man who has promised his creditor that he will pay him his debt after three days, fulfilling his promise on that very day, we are so far from looking upon him as deceitful, that we admire his veracity. I must add, however, that He said not that He should rise again after three days, but on the third day. You have then the preparation, the Sabbath until sun set, and the fact that He rose after the Sabbath was over.
St Cyril of Alexandria † AD 444
The disciples did not as yet know exactly what the Prophets had foretold, but after He rose again, He opened their understanding that they should understand the Scriptures. (Luke 24:25.)
St Bede † AD 735
For because they desired His life above all things, they could not hear of His death, and as they knew him to be not only a spotless man, but also very God, they thought He could in no wise die. And whenever in the parables, which they frequently heard Him utter, He said any thing concerning His Passion, they believed it to be spoken allegorically, and referred to something else. Hence it follows, And this saying was hid from them, neither knew they the things which were spoken. But the Jews, who conspired against His life, knew that He spoke concerning His Passion, when he said, The Son of man must be lifted up; therefore said they, We have heard in our law that Christ abideth for ever, and how sayest thou the Son of man must be lifted up?
The Latin text
Gregorius in Evang
Praevidens salvator ex passione sua discipulorum animos turbandos, eis longe ante et passionis suae poenam et resurrectionis suae gloriam praedicit; unde dicitur assumpsit autem Iesus duodecim et ait illis: ecce ascendimus Hierosolymam, et consummabuntur omnia quae scripta sunt per prophetas de filio hominis
Beda
Praevidens enim quosdam haereticos futuros, qui Christum dicerent legi prophetisque docuisse contraria, ostendit quod per prophetarum praesagia suae passionis et posterioris gloriae sit celebrata perfectio
Chrysostomus in Matthaeum
Seorsum autem de passione cum discipulis confert: non enim oportebat hunc sermonem pluribus divulgari, ne turbarentur. Hoc autem praedicebat discipulis, ut exercitati per expectationem facilius sustinerent
Cyrillus
Et ut sciant quoniam passionem praenovit, et spontaneus ad eam accessit; ne dicerent: qualiter in manus hostium incidit qui nos promittebat salvare? Unde seriatim ordinem passionis enarrat, subdens tradetur enim gentibus et illudetur et flagellabitur et conspuetur
Chrysostomus
Hoc Isaias praedixerat dicens: obtuli scapulas meas ad verbera, genas meas ad alapas, et faciem meam non diverti a sputorum dedecore. Sed et crucis patibulum praedixit propheta cum ait: tradidit in mortem animam suam, et cum sceleratis reputatus est. Unde et hic subditur et postquam flagellaverint, occident eum. Sed et resurrectionem eius David praedixit dicens: non derelinques animam meam in Inferno. Unde hic subditur et tertia die resurget
Isidorus
Admiror autem dementiam quaerentium cur Christus ante triduum resurrexit: si enim resurgeret tardius quam praedixerat, impotentiae esset; celerius vero est summae virtutis indicium. Si quem enim cum spoponderit suo creditori post triduum persolvere debitum, eadem die satisfacientem viderimus; non fallacem, sed potius ut veridicum eum mirabimur. Dicam etiam quod non dixit se post tres dies resurrecturum, sed die tertia. Habes parasceven, habes sabbatum usque ad solis occasum; et post sabbatum resurrexit
Cyrillus
Discipuli autem nondum noverant exquisite quod prophetae praedixerant; sed postquam resurrexit, aperuit eis sensum ut intelligerent Scripturas; unde sequitur et ipsi nihil horum intellexerunt
Beda
Quia enim discipuli, eius vitam maxime desiderabant, eius mortem audire non poterant: et quoniam non solum hominem innocentem, sed et Deum verum sciebant, hunc nullatenus mori posse putabant; et quia parabolas eum saepe loquentem audire consueverant, quoties aliquid de sua passione dicebat, ad aliud allegorice referendum esse credebant; unde sequitur erat autem verbum istud absconditum ab eis, et non intelligebant quae dicebantur. Iudaei vero, quia in eius necem conspiraverant, quod de passione sua loqueretur dicens: oportet exaltari filium hominis, intelligebant; unde dixerunt: nos audivimus ex lege, quia Christus manet in aeternum; et quomodo tu dicis: oportet exaltari filium hominis?
18:35
St Gregory the Great † AD 604 Hom. 2. in Ev.
Because the disciples being yet carnal were unable to receive the words of mystery, they are brought to a miracle. Before their eyes a blind man receives his sight, that by a divine work their faith might be strengthened.
Theophylact † 1107
And to shew that our Lord did not even walk without doing good, He performed a miracle on the way, giving His disciples this example, that we should be profitable in all things, and that nothing in us should be in vain.
St Augustine † AD 430
We might understand the expression of being nigh to Jericho, as if they had already gone out of it, but were still near. It might, though less common in this sense, be so taken here, since Matthew relates, that as they were going out of Jericho, two men received their sight who sat by the way side. There need be no question about the number, if we suppose that one of the Evangelists remembering only one was silent about the other. Mark also mentions only one, and he too says that he received his sight as they were going out of Jericho; he has given also the name of the man and of his father, to let us understand that this one was well known, but the other not so, so that it might come to pass that the one who was known would be naturally the only one mentioned. But seeing that what follows in St. Luke’s Gospel most plainly proves the truth of his account, that while they were yet coming to Jericho, the miracle took place, we cannot but suppose that there were two such miracles, the first upon one blind man when our Lord was coming to that city, the second on two, when He was departing out of it; Luke relating the one, Matthew the other.
Pseudo-Chrysostom Hom. de cæco et Zacchæo
There was a great multitude gathered round Christ, and the blind man indeed knew Him not, but felt a drawing towards Him, and grasped with his heart what his sight embraced not. As it follows, And when he heard the multitude passing by, he asked what it was. And those that saw spoke indeed according to their own opinion. And they told him that Jesus of Nazareth passeth by. But the blind man cried out. He is told one thing, he proclaims another; for it follows, And he cried out, saying, Jesus, thou Son of David, have mercy on me. Who taught thee this, O man? Hast thou that art deprived of sight read books? Whence then knowest thou the Light of the world? Verily the Lord giveth sight to the blind. (Ps. 146:8.)
St Cyril of Alexandria † AD 444
Having been brought up a Jew, he was not ignorant that of the seed of David should God be born according to the flesh, and therefore he addresses Him as God, saying, Have mercy upon me. Would that those might imitate him who divide Christ into two. For he speaks of Christ as God, yet calls Him Son of David. But they marvel at the justice of his confession, and some even wished to prevent him from confessing his faith. But by checks of this kind his ardour was not damped. For faith is able to resist all, and to triumph over all. It is a good thing to lay aside shame in behalf of divine worship. For if for money’s sake some are bold, is it not fitting when the soul is at stake, to put on a righteous boldness? As it follows, But he cried out the more, Son of David, & c. The voice of one invoking in faith stops Christ, for He looks back upon them who call upon Him in faith. And accordingly He calls the blind man to Him, and bids him draw nigh, that he in truth who had first laid hold on Him in faith, might approach Him also in the body. The Lord asks this blind man as he drew near, What will thou that I shall do? He asks the question purposely, not as ignorant, but that those who stood by might know that he sought not money, but divine power from God. And thus it follows, But he said, Lord, that I may receive my sight.
Pseudo-Chrysostom Chrys. ut sup.
Or because the Jews perverting the truth might say, as in the case of him who was born blind, This is not he, but one like unto to him, (John 9:8.) He wished the blind first to make manifest the infirmity of his nature, that then he might fully acknowledge the greatness of the grace bestowed upon him. And as soon as the blind man explained the nature of his request, with words of the highest authority He commanded him to see. As it follows, And Jesus said to him, Receive thy sight. This served only still more to increase the guilt of unbelief in the Jews. For what prophet ever spoke in this way? Observe moreover what the physician claims from him whom he has restored to health. Thy faith hath saved thee. For faith then mercies are sold. Where faith is willing to accept, there grace abounds. And as from the same fountain some in small vessels draw little water, while others in large draw much, the fountain knowing no difference in measure; and as according to the windows which are opened, the sun sheds more or less of its brightness within; so according to the measure of a man’s motives does he draw down supplies of grace. The voice of Christ is changed into the light of the afflicted. For He was the Word of true light. And thus it follows, And immediately he said. But the blind man as before his restoration he shewed an earnest faith, so afterwards did he give plain tokens of his gratitude; And he followed him, glorifying God.
St Cyril of Alexandria † AD 444
From which it is clear, that he was released from a double blindness, both bodily and intellectual. For he would not have glorified Him as God, had he not truly seen Him as He is. But he also gave occasion to others to glorify God; as it follows, And all the people, when they saw it, gave praise unto God.
St Bede † AD 735
Not only for the gift of light obtained, but for the merit of the faith which obtained it.
Pseudo-Chrysostom Chrys. ubi sup.
We may here well inquire, why Christ forbids the healed demoniac who wished to follow Him, but permits the blind man who had received his sight. There seems to be a good reason for both the one case and the other. He sends away the former as a kind of herald, to proclaim aloud by the evidence of his own state his benefactor, for it was indeed a notable miracle to see a raving madman brought to a sound mind. But the blind man He allows to follow Him, since He was going up to Jerusalem about to accomplish the high mystery of the Cross, that men having a recent report of a miracle might not suppose that He suffered so much from helplessness as from compassion.
St Ambrose † AD 397
In the blind man we have a type of the Gentile people, who have received by the Sacrament of our Lord the brightness of the light which they had lost. And it matters not whether the cure is conveyed in the case of one or two blind men, inasmuch as deriving their origin from Ham and Japhet, the sons of Noah, in the two blind men they put forward two authors of their race.
St Gregory the Great † AD 604 Hom. 2. in Ev.
Or, blindness is a symbol of the human race, which in our first parent knowing not the brightness of heavenly light, now suffers the darkness of his condemnation. Jericho is interpreted ‘the moon,’ whose monthly wanings represent the feebleness of our mortality. While then our Creator is drawing nigh to Jericho, the blind is restored to sight, because when God took upon Him the weakness of our flesh, the human race received back the light which it had lost. He then who is ignorant of this brightness of the everlasting light, is blind. But if he does no more than believe in the Redeemer who said, I am the way, the truth, and the life; (John 13:6.) he sits by the way side. If he both believes and prays that he may receive the everlasting light, he sits by the way side and begs. Those that went before Jesus, as He was coming, represent the multitude of carnal desires, and the busy crowd of vices which before that Jesus comes to our heart, scatter our thoughts, and disturb us even in our prayers. But the blind man cried out the more; for the more violently we are assailed by our restless thoughts, the more fervently ought we to give ourselves to prayer. As long as we still suffer our manifold fancies to trouble us in our prayers, we feel in some measure Jesus passing by. But when we are very stedfast in prayer, God is fixed in our heart, and the lost light is restored. Or to pass by is of man, to stand is of God. The Lord then passing by heard the blind man crying, standing still restored him to sight, for by His humanity in compassion to our blindness He has pity upon our cries, by the power of His divinity He pours upon us the light of His grace. Now for this reason He asks what the blind man wished, that He might stir up his heart to prayer, for He wishes that to be sought in prayer, which He knows beforehand both that we seek and He grants.
St Ambrose † AD 397
Or, He asked the blind man to the end that we might believe, that without confession no man can be saved.
St Gregory the Great † AD 604 ubi sup.
The blind man seeks from the Lord not gold, but light. Let us then seek not for false riches, but for that light which together with the Angels alone we may see, the way whereunto is faith. Well then was it said to the blind, Receive thy sight; thy faith hath saved thee. He who sees, also follows, because the good which he understands he practises.
St Augustine † AD 430 de Quæst. Ev. l. ii. qu. 48.
If we interpret Jericho to mean the moon, and therefore death, our Lord when approaching His death commanded the light of the Gospel to be preached to the Jews only, who are signified by that one blind man whom Luke speaks of, but rising again from the dead and ascending to heaven, to both Jews and Gentiles; and these two nations seem to be denoted by the two blind men whom Matthew mentions.
The Latin text
Gregorius in Evang
Quia carnales adhuc discipuli non valebant capere verba mysterii, venitur ad miraculum: ante eorum oculos caecus lumen recipit, ut eos ad fidem caelestia facta solidarent; unde dicitur factum est autem cum appropinquaret Iericho, caecus quidam sedebat secus viam mendicans
Theophylactus
Et ne incessus domini esset inutilis, in via fecit caeci miraculum, hoc documentum discipulis suis dans, ut in omnibus simus proficui, et nihil sit in nobis otiosum
Augustinus de quaest. Evang
Possumus de appropinquantibus Iericho sic intelligere, ut iam inde egressi, prope tamen adhuc essent ad eam civitatem: quod quidem minus usitate dicitur; sed tamen videri posset hoc dictum, quoniam Matthaeus, egredientibus eis ab Iericho dicit illuminatos duos caecos, qui iuxta viam sedebant. De numero quidem nulla esset quaestio, si alter Evangelistarum de uno tacuisset, unius reminiscens: nam et Marcus unum commemorat, cum et egredientibus eis ab Iericho dicit illuminatum; cuius et nomen dixit et patrem, ut intelligamus eum fuisse potissimum, alterum ignotum, ut merito ille notus etiam solus decenter commemoraretur. Sed quoniam quae sequuntur in Evangelio secundum Lucam, aptissime ostendunt illud quod ipse narrat, adhuc venientibus ipsis Iericho factum esse, nihil aliud restat intelligere, nisi bis esse factum hoc miraculum; semel in uno caeco, cum adhuc veniret in illam civitatem; iterum in duobus, cum inde egrederetur: ut illud unum Lucas, alterum Matthaeus enarret
Cyrillus
Multus autem erat populus circa Christum, et caecus eum quidem non noverat, sentiebat autem effectum, et rapiebat per affectum quod non hausit aspectus; unde subditur et cum audiret turbam praetereuntem, interrogabat quid hoc esset. Et oculati quidem secundum opinionem loquebantur; sequitur enim dixerunt autem ei, quod Iesus Nazarenus transiret. Caecus vero vera clamabat: alia docetur, et alia praedicat; nam sequitur et clamavit dicens: Iesu fili David, miserere mei. Quis te docuit haec, o homo? Num perlegisti libros privatus luminibus? Unde igitur nosti luminare mundi? Vere dominus illuminat caecos
Cyrillus
In Iudaismo autem nutritus non ignoravit quod de progenie David Deus secundum carnem nasceretur; et ideo ei ut Deo loquitur, dicens miserere mei. Hunc imitentur qui in duo dividunt Christum: hic enim Christum tamquam Deum adit, et filium David eum nominat. Mirentur autem instantiam confessionis eius: quidam enim eum confitentem fidem compescebant. Sequitur et qui praeibant increpabant eum ut taceret. Sed per inhibitiones huiusmodi non impediebatur eius audacia. Novit enim fides omnibus repugnare et in omnia triumphare: utile enim est pro cultu divino pudorem deponere: nam si causa pecuniae sunt impudentes nonnulli, pro animae salute non decet bonam induere impudentiam? Unde sequitur ipse vero multo magis clamabat: fili David, miserere mei. Sistit autem Christum vox invocantis in fide, et invocantes in fide respicit; et ideo merito vocat caecum, et accedere iussit; unde sequitur stans autem Iesus iussit illum adduci ad se, ut scilicet qui prius fide eum tetigerat, appropinquaret et corpore. Appropinquantem caecum dominus interrogat; nam sequitur et cum appropinquasset, interrogavit illum, dicens: quid tibi vis faciam? Dispensative interrogat, non quasi ignorans; sed ut scirent astantes quod non petebat pecuniam, sed divinam efficaciam, ut a Deo; unde sequitur at ille dixit: domine, ut videam
Chrysostomus
Vel quia calumniatores veritatis Iudaei possent dicere, ut in caeco nato: non est hic, sed similis eius; voluit ut caecus prius ostenderet defectum naturae, et tunc cognoscat gratiae maiestatem. At ubi petitionis modum caecus explicuit, tunc cum summa maiestate praecepit ei ut videret: unde sequitur et dixit illi Iesus: respice: quod redundabat in crimen perfidiae Iudaeorum: quis enim prophetarum talia dixit? Aspice tamen quid assumat medicus ab eo cui collata est sanitas; sequitur enim fides tua te salvum fecit. Pro fide enim venduntur beneficia; diffunditur enim gratia quam suscepit fides. Et sicut ab aliquo fonte hi quidem parvis vasis modicum aquae hauriunt, hi vero maioribus multum, fonte non distinguente mensuras; et secundum fenestras quae aperiuntur magis vel minus, splendor solis infunditur; ita secundum capacitatem intentionis hauritur gratia. Vertitur autem vox Christi in lucem languentis; erat enim verbum verae lucis; unde sequitur et confestim vidit. At caecus et ante beneficium fidem ostendit fervidam, et post beneficium benevolentiam observavit; sequitur enim et sequebatur illum magnificans Deum
Cyrillus
Ex quo patet quod a duplici caecitate liberabatur, corporali scilicet et intellectuali: neque enim glorificasset ut Deum nisi vere vidisset; sed et aliis factus est occasio glorificandi Deum; sequitur enim et omnis plebs ut vidit, dedit laudem Deo
Beda
Non solum pro impetrato munere lucis, sed et merito fidei impetrantis
Chrysostomus
Hic autem necesse est quaerere cur Christus daemoniacum quidem curatum sequi volentem prohibet, caecum autem illuminatum sequentem non prohibet? Sed neutrum irrationale puto: illum enim mittit praeconem, ut ex sua consistentia benefactorem praedicet: erat enim excellens miraculum, videre furiosum sanae mentis effectum: caecum vero permittit sequi, quando Hierosolymam ascendebat per crucem perfecturus altum mysterium, ut recentem habentes miraculi mentionem, non existimarent eum infirmitate potius quam misericordia pati
Ambrosius
In hoc autem caeco typus populi gentilis est, qui sacramento dominico recepit amissi luminis claritatem. Nihil autem interest utrum in uno caeco medicinam, an in duobus accipiat; quoniam ex Cham et Iaphet, Noe filiis, originem ducens, in duobus caecis, duos generis sui praetendebat auctores
Gregorius in Evang
Vel caecum est genus humanum, quod in parente primo claritatem supernae lucis ignorans, damnationis suae tenebras patitur. Iericho autem interpretatur luna, quae dum menstruis momentis decrescit, defectum nostrae mortalitatis designat. Dum igitur conditor noster appropinquat Iericho, caecus ad lumen redit: quia dum divinitas defectum nostrae carnis suscepit, humanum genus lumen quod amiserat recepit. Qui ergo aeternae lucis claritatem nescit, caecus est. Si autem tantum redemptorem credidit, qui dixit: ego sum via, iuxta viam sedet: si vero credidit, et exorat ut aeternum lumen recipiat, iuxta viam sedet et mendicat. Illi autem qui Iesum venientem praecedunt, designant carnalium desideriorum turbas, tumultusque vitiorum, qui priusquam Iesus ad cor nostrum perveniat, dissipant cogitationem nostram, et in ipsa nos nostra oratione conturbant. Ipse vero magis clamabat: quia quanto graviori tumultu cogitationum premimur, tanto orationi insistere ardentius debemus. Cum autem adhuc turbas phantasmatum in oratione patimur, Iesum aliquatenus transeuntem sentimus; cum vero orationi vehementer insistimus, Deus in corde figitur, et lux amissa reparatur. Vel transire humanitatis est, stare divinitatis. Caecum igitur clamantem dominus transiens audivit, stans illuminavit: quia per humanitatem suam vocibus nostrae caecitatis compatiendo misertus est, sed lumen nobis gratiae per divinitatis potentiam infundit. Ad hoc autem requirit quid velit, ut cor ad orationem excitet: peti enim hoc vult quod et nos petere et se concedere praenoscit
Ambrosius
Vel interrogavit caecum, ut crederemus nisi confitentem non posse salvari
Gregorius
Caecus autem a domino non aurum, sed lucem quaerit; et nos non falsas divitias, sed lucem quaeramus, quam videre cum solis Angelis possimus; ad quam lucem via fides est; unde recte caeco dicitur respice: fides tua te salvum fecit. Qui videt et sequitur, quia bonum quod intelligit operatur
Augustinus de quaest. Evang
Si autem Iericho lunam, et ob hoc mortalitatem interpretamur, morti propinquans dominus Iudaeis solis lumen Evangelii iusserat praedicari; quos significavit ille unus caecus quem Lucas commemorat: a morte autem resurgens, atque descendens, et Iudaeis et gentibus; quos duos populos significare videntur duo caeci commemorati a Matthaeo
18:1
Ver. 1. He spake a parable unto them to the end that. Christ had said, at the end of the last chapter, that the Apostles and the faithful should suffer persecutions, in which they should wish for His presence that they might seek and receive help from Him. He now names a remedy for all their sufferings, prayer, for He both hears them and grants what they ask, for He teaches, directs, strengthens.
Always to pray. Hence the heretics called Euchitæ wished, but without reason, to be always praying and to do no manual work. But it is written, "If any man will not work, neither let him eat" (2Th 3:10). "Always" here seems to mean sedulously, perseveringly, diligently, assiduously as in other things, and at befitting times, especially when temptation, persecution, and affliction are hard at hand. It is impossible for us to pray always and at all times. We must have a time for eating, drinking, labouring, &c. The word "always" means, therefore, not continuance but perseverance in prayer: that is, that we should set apart fit times for prayer, and not cease to pray until we have obtained what we need and what we ask for. Our Lord adds, "and not to faint" or in the Greek "be weary." The reason is that we daily meet so many difficulties and troubles that our whole lives appear to be one temptation and warfare. And as we are infirm and unable to overcome them we ought to ask help and strength from God through prayer. Thus our whole Christian life seems as it were one prayer. Again, "always," that is frequently, at the hours appointed by the Church, that we may do nothing without prayer nothing that we do not ascribe to the glory of God. Bede says, mystically, "He prays always who works for God always;" and the Gloss, "He prays always who lives virtuously always." S. Chrysostom: "The Lord would have you to obtain by prayer that which He wishes to give you. The palace and the ears of princes are open to few. The ears of God are open to all who will." He refers to Ecclus. 35:20. So the apostle, Eph 6:18; 1Th 5:17. See what I have said on those three passages, Climachus: Gradu xxviii.: "Prayer, if we regard its nature or quality, is the familiar conversation and union of man with God, but if we consider its force and efficacy it is the conservation of the world, our reconciliation with God, the mother, at once, and daughter of tears, the propitiation of sins, the bridge of escape from temptation, the bulwark against the attacks of afflictions, the destruction of war, the office of angels, the food of all spirits-future joy, continual action, the fountain of virtues, the reconciler and authoress of divine graces." Not content, he speaks more highly, exaltedly, nobly still: "It is spiritual progress, the food of the soul, the illumination of the mind, the axe of despair, the demonstration of hope, the distinction of sorrow, the wealth of monks, the treasure of solitaries, the decreasing of anger, the mirror of religious growth, the index of our stature, the declaration of our condition, the signification of things future, the proof of the glory to come." So the Church sings of S. Cæcilia: She always bore the evangel of Christ in her bosom, and neither by day nor by night did she cease from divine conversation and prayer, and when the organs sounded Cæcilia sang to the Lord, "Cleanse thou my heart, that I may not be confounded." Valerian her husband found her on her bed praying, with an angel. By this increasing prayer she merited to be given to the angel for the preservation of her virginity, the conversion of her espoused husband Valerian, of Tiburtius and 400 others, and lastly a glorious martyrdom with them all.
18:2
Ver. 2. Saying there was in a city a judge which feared not God. This judge was wicked, unjust, cruel, and godless, one who feared neither the vengeance of God, nor the ill-report of men, who cared nothing for his conscience or his character. For the wicked who have no fear of God are often deterred by the shame of men, from confessing those acts for which they are openly despised and considered godless and infamous. But this judge was moved by no fear of God or man, and therefore he had arrived, says Theophylact, at the summit of all wickedness.
18:3
Ver. 3. And there was a widow in that city. Avenge me, that is, vindicate my right against my oppressor, and free my innocence; righteousness, substance, and character, which are brought to trial by my enemy who is powerful, and against whom I cannot stand. She did not ask for vengeance but only for justice, that she might be delivered from the violence of her adversary and get back her own.
18:4
Ver. 4. And he would not for a while. Partly from his own wickedness and partly because he hoped for a great bribe from the opponent.
But afterward he said within himself, Though I fear not God, nor regard man, i.e., Although I am unjust and without scruple or shame yet because this widow is troublesome to me, I will avenge her of her adversary, and give her back her right, lest continually (in novissimo) coming she weary me out (sugillet me). The Syriac has "omni tempore;" the Arabic "semper." Sugillo is properly to bruise the face and make it livid by blows. The Greek is ύποπιάζω. The metaphorical meaning is, firstly, to deafen the head and ears with noise, and many so understand it. The Syriac has, "Lest she continually trouble me." The Arabic, "Lest she be always coming to trouble me." S. Augustine (Ep. 121 to Proba): "She moved the unjust judge by her persistence to listen to her. Not that he was influenced by justice or mercy, but he was overcome by weariness." So Bede, Euthymius, Lucas and others from the Greek. "As therefore this widow by the assiduity and importunity of her supplications conquered the judge, so do we overcome God. What fear cannot effect prayer can. Threats and the fear of punishment have not moved men to justice; but when the widow came as a suppliant, from a savage she made the judge humane. What then may we not conjecture of a beneficent God, if the widow by her prayers changed a judge who had been cruel before, into a humane one?" S. Chrysostom adds that Christ here wishes to show that the chief strength of prayer consists in turning unjust and cruel judges to piety and mercy. Sugillare, applied from the body to the mind, means to brand with a mark, to affect with disgrace, to accuse. Although this senseless judge regarded neither God nor man, he feared for himself and his office, lest he should be deposed from his judgeship, and deprived of honour and profit; he therefore gave the widow her due. A1legorically, S. Augustine (Lib. ii. Quæst. Evangel. qu. 45), says, "The widow is the Church, which seems desolate until her bridegroom Christ, who now bears her griefs in secret, return from heaven to judgment." In trope, "The widow," says Theophylact, "is the soul which has put away her former husband. He was hostile to her because she came to God. God is a judge Who fears no one, and regards not the persons of men. The widow represents every soul that is desolate and afflicted, and who prays to the judge, that is God, to be delivered from her adversary. But because it is incongruous to compare God to the unjust and wicked judge, as Euthymius rightly says, from S. Chrysostom, we should rather say that it is Christ who is here spoken of; and not in comparison but as concluding from the less to the greater. That is: If the unjust judge were overcome by the importunity of the widow to change injustice into justice, and give her her rights, how much rather should God do this, who is most just, nay who is justice itself, punishing all injustice?" So S. Augustine above S. Chrysostom and Theophylact as will be clearly shown on verse 7. Vers. 6, 7. And the Lord said, hear what the, &c. "God," says Theophylact, "is the leader, the judge and the vindicator of all righteousness." So David on Psa 34:17, "The righteous cry, and the Lord heareth." The Arabic has, "Hear what the unjust judge said; and shall not God more rightly avenge His own elect who cry to Him day and night?" So Ecclus. 35:21, 22; Rev 6:9-10, where the souls of the slain for Christ cry to God demanding vengeance. They hear from Him that they must rest yet a little while until the number of their fellow servants is completed. See what I have commented on the place. Morally. Behold how great is the dignity, the need, and the power of prayer. The need, that by it we may be delivered from all the temptations and tribulations by which we are every where, and always, surrounded. The dignity, because by means of prayer we converse with God, as do the angels. The power, because by it we overcome all adversities and hardships. "To pray always," says S. Chrysostom (Book ii. of Prayer) "is the work of angels, who, wholly intent upon God, teach us while we pray to forget our human nature, and to have no regard to things present, but to conceive of ourselves as standing in the midst of angels, and performing the same sacrifice with them." He adds, "Satan does not venture to come too near to a soul fortified by prayer, for he fears the strength and fortitude which prayer confers. Prayer supports the soul more than food supports the body." And (Book i.), "As the sun gives light to the body, so does prayer to the soul. If it be a loss to a blind man not to see the sun, how much greater a loss is it to a Christian not to pray assiduously, nor to introduce the light of Christ into his soul by prayer! By it we attain to this end, that we cease to be mortal and of time. By nature we are mortal, but by pray and our life with God, we pass to the life immortal. For it is inevitable that he who holds communion with God, should come out superior to death and to all that is subject to corruption."
18:8
Ver. 8. When the Son of man cometh. He comes to the universal judgment, when He will deliver His elect, whom He ordered to be always ready and eager; and to await that day patiently, preparing themselves for it by prayer and good works. For that day will be sudden and unexpected like lightning, as He Himself has said (chap. xvii. 24). Christ gives the reason why we should always pray, and persevere in prayer; because from His long absence, faith will fail even in many who believe, so that they will either lose all faith or believe very feebly, scarcely thinking that He will return at all. Secondly, Christ here gives the reason, why many are not heard in prayer. Their faith begins to fail and they do not continue steadfast in prayer, nor await the coming of the Lord with patience as they ought. Thirdly, Theophylact says, "He rightly connected His words on prayer with those on faith, for the base and foundation of all prayer is faith. He declared at the same time that few would pray, for faith would be found in few." Christ says this to add a fresh incentive to unceasing prayer, for by degrees faith is failing more and more, and offences and persecutions are therefore increasing.
Shall He find faith perfect faith, that is; faith formed by certain confidence (fiducia) and love. "This," says S. Augustine (tract xxxvi), "is scarcely found on earth, for the Church of the faithful is full of imperfect faith, and is, as it were, half dead." Christ Him-self explains it so, S. Mat 24:12. This will happen more especially; at the end of the world before the coming of Christ to judgment, when men shall eat and drink themselves over to pleasure and think not of the judgment, as Christ said, Luk 17:27; and S. Peter, 2Pe 3:3. That is, Christians will deny that He is coming to judgment, even when that coming is near at hand (2Pe 3:4). As if they had said, "Nature has made the world: the same Nature continues its course in the same tenor, and always will continue it. There is no God to destroy it: no Deity to judge us and our works, and to punish them."
18:9
Ver. 9. And He spake also this parable unto certain that trusted in themselves. Which, however, might truly happen, nay often has happened, so that it may be historical. The introduction to the parable shows its scope and the design of its introduction, namely, to rebuke the supremacy of the Pharisees, and their boasting and contempt of other men. In the former parable Christ taught one condition of prayer-perseverance. In this He teaches another humility, for the humble prayer is heard by God, the proud one is rejected, as Ecclus. xxxv. 21. See what has been said thereon. The Fathers thus connect these words with the preceding verse, that is with faith. S. Augustine (Serm. xxxvi.), on the words of the Lord that faith is not of the proud but of the humble, says, "Christ subjoins a parable on humility as opposed to pride:" Theophylact, "Because pride more than other feelings vexes the minds of men, He very frequently speaks of it." The Gloss, "That no one, from what has been said, may flatter himself on his knowledge, or his confession of faith," Christ shows that our works, and not our professions, will be judged by God, and amongst these He chiefly notes humility.
18:10
Ver. 10. Two men went up. The one a Pharisee, with the pharisaical pride, puffed up and haughty. The other a publican, that is a sinner, and deprecating pardon. Publicans were held infamous by the Jews, nay, were termed Parisim that is, public robbers, for, as Suidas says, from Jamblichus, "The life of a publican was one of open violence, on account of their exactions and unjust tribute, their unpunished robberies, their unprincipled conduct in business, and their unblushing usury."
18:11
Ver. 11. The Pharisee stood and prayed thus within himself. The Jews prayed partly kneeling and partly standing, when their prayer was longer than usual sacrifice or psalmody. For in the temple there was no place to sit, except for the High Priest and king alone, as I have showed on Eze 46:2. The word "standing" is added here to show the pride of the Pharisee; he raised his head to heaven as if to dispute with God, or to claim and exact the measure of his merits. "For a humble man," as Theophylact says, "is humble of aspect, but this Pharisee is seen to be proud both by his habit and bearing." The Arabic reads, "The Pharisee stood praying." The Pharisee, therefore, stood proudly. 1. As being secure and confident in his own merits, and as calling God to judgment. 2. He stood first, or among the first, near the altar. 3. He stood with his neck and face erect and fixed on heaven, as if heaven were his debtor. The publican, however, stood 1. Trembling and fearful, confessing his sins. 2. Afar off, at a distance from the altar, the last, or among the last. 3.With his face cast down towards the ground, not venturing to look up to heaven, showing his fear and penitence by the place in which he stood and by his appearance. Hence Bede says, allegorically, "The Pharisee is the people of the Jews, exalting their merits by the righteousness of the law. The publican is the Gentile confessing his sin apud se." The apud se of the Pharisee is referred in the Syriac to "standing," standing apud se relying on himself, trusting to himself, insisting on his own merits and dwelling on them. The Syriac reads, "serveto." Our version more rightly connects the apud se with "orabat." He prayed with himself in his soul and mind, for the pride in his heart so puffed him up, that he would not pray or speak but with himself he did not deign to do so before others. He prayed like the Pharisees outwardly, in a grave inflated pompous tone. Hence S. Basil on Isaiah ii. says, "He prayed a apud se not apud Deum for he acted like himself when he fell into the sin of pride." He prayed In his own way, for he did not pray to God, but he praised himself. S. Augustine (serm. xxxvi) on the words of the Lord according to S. Luke: "What did he ask of God? Seek from his own words. We find nothing. He went up to pray; he would not ask of God, but preferred to please himself, and heap insults on the devout publican as well." I thank Thee. "He is not blamed," said S. Augustine (serm. xxxvi.), "because he gave thanks, but because he wished for nothing to be given to him. Whoever says 'I justify myself,' is worse than the Pharisee who proudly called himself righteous, but who also gave thanks to God." "He gave God thanks," says S. Bernard (de Grad. Humil.), "not because he was good, but because he was alone: and not so much for the good which he had himself, as for the evil which he saw in others. He had not cast out the beam from his own eye, and he recounts the motes in his brothers' eyes. For he says 'unjust' 'extortioners.'"
I am not as other men. He should at least have said "as many others," for what does "other" mean, but all men except himself? "I," he said, "am righteous, the rest are sinners;" that is, I alone am righteous, all the rest are wicked. The proud man, to exalt himself the more, especially despises and depreciates others. S. Gregory (lib. xxiii. Moral. c. 7) describes four species of pride in this Pharisee. The first is, when men think that they have good, e.g., virtue a se. The second, when they ascribe this to their own merits. The third, when they think that they have that which they have not. The fourth, when they wish to be singular, and therefore despise and speak evil of others. The three last of these are clearly shown in the proud and false righteousness of this Pharisee. The first appeared in him because he ascribed his righteousness, not to God but to his own works, and said of God, with the Pagan, "Let God give me strength, let Him give me wealth, I will order my mind myself." "If, in fine," says Theophylact, "he had believed that it was the gift of God that he had graces not his own (aliena), he would not have held other men in contempt, remembering, that even he himself was naked as far as regards his own virtue."
Even as this publican. "See," says an Interlineator on S. Augustine, "how the vicinity of this publican was the occasion of greater pride to the Pharisee." The Syriac has, "Nor as this publican," supply, "am I a public sinner." Of his pride, he judges rashly and falsely that the publican was wicked, when in truth he was a penitent and justified. The Pharisee sinned therefore, 1. In judging rashly; 2. In despising the publican; 3. In reviling and insulting him, for he casts up to the publican his sins. S. Chrysostom in the Catena: "All human nature did not satisfy his contempt, but he attacked this publican. Whoever reproaches others, commits many offences. 1. He makes the other worse, for if he is a sinner he who is rebuked rejoices to find a partner in his wickedness; if righteous, he thinks highly of himself. 2. He harms the Church; for his hearers revile it. 3. He causes God to be blasphemed. 4. He makes the other more shameless, and engenders hate towards his rebuker. 5. He renders himself obnoxious to punishment. S. Bernard (de Gradib. Humil.): "The Pharisee, while rejoicing in himself, insults other men beyond measure. David does otherwise. He says, 'All men, are liars.' He excepted no one, lest he should deceive him; for he knew that all have sinned, and have need of the glory of God. The Pharisee deceived himself alone, when he excepted himself from the common reproach, lest he should be excepted from mercy. The Pharisee makes light of mercy while he dissembles his misery. The Prophet says, as well of himself as of all others, 'All men are liars.' The Pharisee admits it of all men but himself. 'I am not,' he said, 'as other men.'"
18:12
I fast thrice in the week. In Sabbato. This is 'by synecdoche, the chief day of the week being put for the whole week, which is called sabbatum. Hence the Arabic, "I fast two days in every week." Theophylact says that "the Pharisees fasted on the second and fifth days;" but he gives no authority for it.
I give tithes of all that I possess. Not only of the first-fruits which the law compels, but, for my desire for a higher and a willing service, I give tithes of all things whatever, as flesh, eggs, fish, to which I am not bound. This Pharisee had branded other men as if they were adulterers and unjust, while he himself alone was pure and just. He would prove himself pure by his fasts, which are the mother of purity, and to be just by his giving tithes of everything. "As regards impurity," says Theophylact, "he makes boast of his fasting, for from luxury comes wantonness. Against usury and injustice he brings forward his giving tithes of every thing that he possessed. 'So far am I,' he said, 'from usury and unfair dealing, that I put aside what is my own."' So S. Ephrem, in Catena. Morally. S. Gregory here observes (Homily vii. on Ezekiel): "The Pharisee, who published his fasts and gave tithes, thanked God, as if his guardianship were on the watch throughout the circuit of his whole city; but because he had not noticed one opening, that of pride in himself, there the enemy took possession of him. While therefore he was silent on what he ought to have declared, he unhappily spoke of that on which he should have held his peace; and through his pride, his merits, if he had any, were diminished, for while he held humility in contempt, he augmented his sins."
18:13
Ver. 13. And the publican, standing afar off. The publican did not resent the insult offered by the Pharisee, nay, he admitted it, confessed it, and sought pardon for it with patience. He was, therefore justified before the Pharisee. S. Chrysostom, in his Homily on David and Saul, says, "The publican accepted the disgrace and washed it out. He acknowledged his sins, and laid them down. This accusation was to be his remission, and his enemy was changed involuntarily into his benefactor. How many labours ought that publican to have undergone, fasting, sleeping on the ground, watching, bestowing his goods on the poor, sitting long in sackcloth and ashes, that so he might lay aside his sins? But when he did none of these things, by a mere word he was rid of all his sin; and the insults and reproaches of the Pharisee, which seemed to overwhelm him with contumely, bought him a crown of righteousness, and that without toil, without labour, and without long delay."
Standing afar off. Afar from the altar and the holy place, for he thought himself unworthy of these from his sins. He was not so very far off though, but the Pharisee was able to point to him, and he to hear the Pharisee.
He would not lift up so much as his eyes unto heaven. He dared not, from modesty, humility, and reverence. He would not so much as lift his eyes, as if thinking himself unworthy to look to that heaven which was the abode of the glorious God, who was offended at sins. Wherefore with eyes cast down to the ground, he humbled himself. So S. Cyril in the Catena. S. Theophylact gives the cause of his thinking himself unworthy of the heavenly vision; and S. Augustine: "That he might be looked upon by God, he looked not upon himself. He dared not look up. Conscience weighed him down. Hope lifted him up. Again he showed by his posture that he had sinned against the Heavenly Host, that is against the Angels whose inspirations he had resisted; against the Saints, whose prayers he had made of no avail; against God Himself, whose commandments he had broken."
But he smote on his breast. His breast, in which was his heart, that is his will, which is its own cause and origin of all sins. "He struck and beat it," says Euthymius, "as if to exact punishment from it: and to show that because of it he was worthy himself of stripes." The beating of the breast is a sign of penitence and a contrite heart. Hence this was formerly the act of one who confessed and was penitent, and it is so still. To beat the offending breast is both an ancient and modern custom of Christians. S. Augustine in his 8th Sermon "On the Words of the Lord according to S. Matt.," says, "At this 'Confiteor' you beat your breasts. What is this but to confess what is lying hid in them, and by a visible blow to chastise an invisible sin? Why do you do this, but that you hear 'Confiteor tibi Pater.' Therefore our accusation of ourselves in our confession is the praising of God. For we confess ourselves to be sinners, but God to be without sin, holy and good. We therefore ask pardon of Him. The Pharisee, from his proud and unreal prayer, was the more defiled with sin. The publican was more righteous than the Pharisee, not directly and simply, but indirectly and negatively; for indeed he was righteous, but the Pharisee was unrighteous, and he returned to his house even more so than he came out." "For," says Euthymius, "he who so condemned himself was justified by God;" and S. Paulinus (Eph. lviii.), "What righteousness built up, that pride pulled down. The publican, from a contrite heart, was accepted as an accuser of himself, and obtained pardon from his confession of sins, from the degree of his humility; that holy Pharisee (holy as the Jews are holy) bearing away the pack-load of his sins from his boast of holiness." S. Bernard (serm iii. de Annunc.): "The Pharisee returned empty because he pretended to be full. The publican, who emptied himself, and took pains to show that he was an empty vessel, carried away the greater grace." "Humility," says S. Chrysostom, "brought the thief into Paradise before the Apostles. But if humility has such power when close upon the offence, what can it not do when united to righteousness? And if pride, united to righteousness, can depress, what will it do when united to sin? Better are sins with humility than innocence with pride," says Optatus. (Cont. Donat. B. ii.) Ver. 15. And they brought unto Him also infants, that He should touch them. And by touching might bless them. Christ confirms the doctrine of humility by His own example. "Infants," says the Gloss, "are brought to the Master of Humility, that innocence and the age of simplicity might be shown to belong to grace." Ver. 16. Suffer the little children to come unto Me. The Arabic: For the kingdom of God is theirs who are like them" not in infancy but in innocence, simplicity, humility. So Bede. "He does not say theirs, but such as they, meaning their manner of life, not their age." And S. Ambrose: "It is not childhood, but the goodness of that simplicity which emulates child-like innocence, that is meant; for it is not a virtue not to be able to sin, but not to will to do so." I have explained the rest on Mat 19:13 and following.
18:35
Ver. 35. And it came to pass as He, &c. Of this blind man restored to sight I have treated. Mat 20:30.
18:1
v. 1 dicebat autem (et) parabolam ad illos quoniam oportet semper orare et non dejicere rere x2 Sstv, qua dictione declaratur ad quid demonstrandum parabola tendat. Orare semper vel explicari potest communi loquendi modo quo dicimus aliquem semper facere id quod assidue, magno studio et fervore et frequentissime facit, uti iste semper studet (Lap.) vel desumi ex ipsa parabola, scil. ut non desistamus petere a Deo donec consecuti simus, sicut vidua illa semper venit ad iudicem, donec propter suam constantiam rem obtinebat. Ad istam orandi constantiam adiungi-oportet yy tviaxsiv non defatigari aut delassari (Ians.), animum non despondere, etsi oratio non videatur exaudiri a Deo (Mald. Luc. Lamy, Fil.), verum alacri animo et instanter pergere, uti vidua in parabola non abiecit animum, verum e contra cum saepius spiritus, uti ex verbis iudicis v. 5 elucet;
18:2
v. 2 dicens : iudex guidam erat in quadam civitate qut Deum non timebat et hominem non reverebatur ; « vide maioris malitiae indicium esse ne homines quidem vereri; Deum enim multi non timent, attamen homines verentur, ideo rit, tunc omnis malitiae vertex videtur; idcirco et Dominus secundo loco posuit : nec hominem reverens, quasi dicens : quid dico quod Deum non timuit? maius malitiae indicium habuit, quia ne hominem quidem verebatur » (Theoph. sim. lans.). Nam, ut Mald. ait, sunt qui quod Dei metu non faciunt hominum respectu faciant, sive quod eos timeant sive quod eis placere velint et cum impii omnino sint, videri pil; perditissimus est. qui nec videri quidem bonus cupit. Erat itaque iudex ille contemptor Dei et hominum. Talem autem describere congruum erat quo magis pateret vis et efficacia quae in constanti postulatione sita est;
18:3
v. 3 vzdua autem quaedam erat in civitate tlla; inducitur vidua, utpote magis inops et auxilio destituta ; unde viduae magis expositae erant iniuriis et oppressionibus ; quare earum curam speciali modo Deus commendat (cf. Deut. 14,29; 16,11. 14; 24,17. 19; 26,12; 27,19); viro destituta ipsa debuit per se ius suum prosequi; e¢ ventebat ad eum dicens : vindica me de adversario meo, defende me ab illo, 2xd{xnooy, quod accipiunt vel de administratione iustitiae (Mald. Luc. Weiss) vel de ultione et vindicta ab adversario capienda; sed cum saepe ius alteri apud iudicem tribui ita debeat, ut alter poenae subiiciatur, non erit multum litigandum expetieritne vidua ius an vindictam, praesertim quia ex vetere lege valebat illud : oculum pro oculo, dentem pro dente etc. (Ex, 21,24. Lev. 24,20. Deut. 19,21);
18:4
v. & e¢ nolebat per multum tempus ext yesvev ad tempus, aliquamdiu; mulium etiam explicant tat arm syr (sch) ev hier; post haec autem dixzit intra se: etsi Deum non timeo nec hominem revereor,
18:5
V. 5 tamen quia molesta est mihi haec vidua rapéys vo. xsncv molestiam mihi facessit, vimdzcabo illam, ne in NOVISSEMO éhog, postremo, tandem veniens sugillet me ne faciem meam ictibus luridam faciat ac lividam; est enim dzwmefev, ut bene notant Ians. Luc. Lap. et recentiores, faciem pugnis aut cestibus ita caedere, ut livida fiat et sanguine commaculetur vel ut sub oculis vibices maculaeque luridae exsistant. Ait itaque iudex : mulier iam ita est furiosa ut me aggredi et verberare parata sit, ni ei obsequar. Unde collige quanta fortitudine, vi et impetu ius postulaverit, etsi iudex de illa sugillatione magis per iocum nec sine exaggeratione loquitur, uti loqui solent qui de importunis et molestis postw-tionibus conqueruntur. Iam quid ex parabola nobis sit discendum, cum emphasi Christus monet
18:6
v. 6 ait autem Dominus : audite quid iudex iniquitatis dict! gitur et iniustus, quid faciet ille qui est maxime misericors, benignus, iustus?
18:7
v. 7 Deus autem non faciet vindictam electorum suorum clamantium ad se die ac nocte? quanto igitur magis preces erunt efficaces apud Deum? quippe qui iustissimus non possit negligere iustitiam quam sancti implorant, qui sit maxime misericors, quare non possit non commoveri miseriis eorum qui iniuste oppressi diu noctuque ad eum clamant, et qui clamant sunt electi et dilecti ab eo; porro preces non sunt Deo molestae; proin si res ingrata et molesta efficax fuit apud iudicem , multo magis res gratissima valebit apud Deum (Jans.), et patientiam habebit in ills? 1. e. num moram faciet erga eos? num patietur electos suos diu affligi? num differet eos exaudire et vindicare? ita merito explicant Caz. Jans. Mald. Luc. Ipr. Lap. Calm. Bisp. Schegg, Schanz, Fil. Weiss; atque eo sensu paxgouysty esse capiendum : num tardus erit in eos, scil. num tardabit facere vindictam electorum, aperte consequitur ex ipso Christi ad eam quaestionem responso
18:8
v. 8 dico vobis : quia cito faciet vindictam illorum ; ille iudex diu noluit; aliter Deus. Sed quomodo cto? non utique semper cito secundum mensuram. humanam; sed cum omnia terrena ratione habita aeternitatis brevia sint et momentanea, breves etiam afflictiones illae dici possunt. Nam, ut ait S. Aug. : quod tibi videtur longum breve est; omnia ista cito transeunt; quid est longa vita hominis ad aeternitatem Dei (in Ps. 91,6; M. 37,1176); ita apostolus quoque praesentis temporis tribulationem appellat momentaneam quia considerabat gloriae aeternitatem (2 Cor. 4,17: Ians. Schans). Atque illud quoque in memoriam revocare jiuvat quod apostolus opponit anxie vel malitiose quaerentibus : ubi est promissio aut adventus eius? unum hoe non lateat vos quia apud Dominum mille anni sicut dies unus (2 Petr. 3,4. 8). Dein non intelligi c7to, quam primum voluerint et oraverint, iam ex eo patet quia vult eos orare constanter et perseveranter neque orando defatigari, sed clamare die ac nocte, patet quia desiderantes videre unum diem Filii hominis non videbunt (17,22). ic. 18,8. que ex zelo glorias divinae quam inde vident illustrandam (Jans.). De qua re vide quae disputat de psalmis qui imprecatorii dicuntur Cor nely, Introd. I] 2 p. 420-123. Utique electi magnopere desiderabunt diem Domini, et praesertim illud desiderium quam maxime augebitur ultimus illis ac summis tribulationibus quae ante diem Domini ingruent (cf. Matth. 24,22. Mare. 13,20. 24. Luc. 21,26). Verum num multi, num longe plures ea fide et desiderio adventum Christi exspectabunt et exoptabunt? Aliquod responsum iam datum est 17,26-28, ubi homines describuntur rebus terrenis prorsus implicati; aliud habes hic : verwmtamen Filius hominis veniens, putas, inveniet fidem in terra? figuram interrogationis raros— fore denotare monet iam S. Cyr.; uti Messias in primo suo adventu paucos invenit credentes in populo suo — oportet illum reprobari a generatione hac 17,25 — ita simile quid deprehendet in secundo. Nam, uti Christus dicit, surgent pseudoprophetae et dabunt signa et prodigia, ita ut in errorem inducantur (si fieri potest) etiam electi (Matth. 24,24); haec est apostasia illa et seductio, de qua apostolus seribit 2 Thess. 2 9,3 seq: (cf. 2 Petr. 3,3). Vides in hac quoque re apostolos idem docere quod Christus praedixerat. Quare ad verba haec Christi explicanda non opus est dicere cum S. Awg. eos intelligi qui habeant fidem qua montes etiam transferantur et eos quidem esse rarissimos et de tali fide Dominum haec dixisse (ec. Gaudentium 2,6; M. 43,745). Ex. hac ultimorum temporum descriptione, sicut ex aliis Christi verbis et parabolis, etiam colligi potest nullo modo commendari opinionem quorundam allastarad! fore ultimis temporibus maximum quendam Ecclesiae splendorem ac triumphum et eximiam ac beatam fere omnium sanctitatem (contra quos egi in Comment. Ez. p. 545).
18:9
v. 9 dixit autem et ad quosdam nose sia; ita ad quosdam (Schegg, Bisp. Fil. Keil, Weiss, Sp.), non de quibusdam (Schanz), cum saepe einsty xpd¢ priore notione adhibeatur (cf. 1,13. 18. 28.3%. 61; 2,15. 3h. 48. 49; 3,12. 13; &,23. 43; 5h. 10. 22. 31. 33. 34. 36; 6,9; 7,40. 50; 8,21. 22; 9,3. 13. th. 33. eve , Anhely weds tx; quare nulla est ratio recedendi ab usu adeo frequenti et constanti. Praeterea inter eos qui Iesum vel sequebantur vel audiebant certo erant qui pharisaico more animos habebant affectos; immo quid obstat quominus haec ad ipsos pharisaeos dicta esse existimemus? Pharisaei quidem non nominantur — quare plerique ad eos ser- | monem dirigi negant — at tales nobis describit evangelista quales quae maxime erant pharisael : gw in se confidebant tamquam iuste Scr... etoly se esse iustos, qualem fiduciam in ‘se collocarent et quid are se confiderent eepemiir: Schanz exponit quoniam; sed xéxola, ut Rom. 2,19 accusativo cum inf. declaratur quae sit fiducia, ufi Phil. 1,6 idem declaratur per 67, 1ta hoc loco quam maxime coneruum est, ut exponatur qua in re illa sui ipsorum confidentia constiterit, ef aspernabantur ceteros, nihili facientes, prorsus despicientes; hune fuisse morem pharisaeorum, ipso nomine declarabant quo se vocabant pharisaeos, separatos scil. ab omni immunditia et ab. omnibus hominibus immundis et a plebe communi, qui scil. ipso suo nomine singularem sibi vindicabant puritatem et iustitiam (ef. Schiirer 1. c. Il p. 329 seq.). Ad eiusmodi igitur homines dixit parabolam istam:v.
Bie nae cs. TRC. ee BIO Shen Hifietaneneayt 499 Et publicanus a longe stans, nolebat ae 13. 6 & tehedins poxpdQev Estar, nec oculos ad coelum levare, sed per- | od% 7Pedrev od38 Bobahuods enapkr els cutiebat pectus suum, dicens : Deus, | tov odpavdy: no Etunte to @tHOoc éavpropitius esto mihi peccatori. 14. Dido tod, éywv' “O ede thacbytl por a vobis : descendit hic iustificatus in do- | duaotwht. 14. déyw Sutv, xaré6n odtos mum suam ab illo: quia omnis qui se | écdixatwpévog ele tov olxov adtod, map’ exaltat, humiliabitur; et qui se humiliat, | ézstvov, dtr nae 6 Sbéy Eautoy consww0h= exaltabitur. stat’ 6 68 tamewey Eavtdy ObwOrjcerat. 15. Afferebant autem ad illum et 15. Upocépcoov 8: abt zat tk Bolen, infantes, ut eos tangeret. Quod quum | tv adtiiv &xtyjteoe viderent discipuli, increpabant illos. 16. | éretiuwy adtots. 16. 6 38 , Tesus autem convocans illos, dixit : Si- | Aésato AMywy, “Agete tk matdla Eoyeobat nite pueros venire ad me, et nolite ve- | xpdg pe, zat ph xwdbete adtd tiv yde tare eos; talium est enim regnum Dei. } totodtwy éotly fh Brothela tod Ocod- 17. 17, Amen dico vobis : quicumque non | dyhy Ayo butv, °O; ay pn deentat tiv acceperit regnum Dei sicut puer, non | BacAslay tod Ocod de Ratdlov , od U7 intrabit in illud. etoehOy stg adtyy. Nexus cum praecedente et ipsius doctrinae ulterior explicatio ita -concipi potest ut ad fidem adiungi debeat vera animi demissio (cf. Bed. Bon. Alb. Schans); superbis enim Deus resistit, humilibus dat eratiam (1 Petr. 5,5. lac. 4,6). Et cum teste apostolo Iudaei ideo regeno messiano nomen dare renuerent, quia suam quaerentes statuere iustitiam iustitiae Dei non sunt subiecti (Rom. 10,3), certe quam maxime erat, cur Iesus eos dedoceret qui pharisaeorum sentiendi modo infecti suaam coram Deo ostentabant iustitiam. Uti in exemplo pharisaei dedocet, ita precatione publicani quam maxime suos docet quae animi affectio Deo sit grata et ab ipso gratiae donis honoretur. Cum publicant tamquam peccatores publici haberentur et eodem cum gentibus 1 impiis censu collocarentur, precatio publicani et eius coram Deo in gratiam receptio non poterat non esse gentibus et documento spies et maximo solatio;
18:10
10 duo homines ascenderunt in templum, in colle Moria situm, ad quem collem ex urbe ascendebatur, wt orarent, unus pharisaeus et alter publicanus;
18:11
v. 11 pharisaeus stans haec ee se orabat, Iudaei quidem ray raro stare solebant orantes (cf. 1 Reg. 1,25. 3 Reg. 8,22. Matth. 6,5. Marc. 11,25); nihilominus hoe loco in ozabefs significari elationem animi et sui confidentiam plerique existimant (cf. Alb. Bon. Theoph. Mald. Ians. Luc. Ipr. Lap. Schanz, Fil.), eo quod in publicano corporis habitus ad animi demissionem factus describitur, Deus gratias ago tibi, quia non sum sicut ceteri hominum, raptores, iniustt, adultert; bene quidem videtur incipere, cum Deo agat gratias; « at cetera quanta referta sunt arrogantia; neque enim dixit : fecisti me abstinere ab iniustitia; sed quomodo? non sum; sibi- ? male sibi placuit et alios prae se superbe contempsit; sic enim sibi placuit, ut in sua gratiarum actione suas tantum laudes commemoraret aes ut nihil ad suae iustitiae complementum sibi ga NU putaret (Ians.). Quid est, ait S. Aug. hana 115,2; M. 38,656), sicut ceteri homines, nisi omnes praeter ipsum? ego, inquit, iustus sum; ceteri peccaores’ atque ita quoque verba explanant S$. Bon. Mald. Luc. Ipr. desipiens putandus est, ut iste se reliquo humano generi praeferret, sed determinantur ceter? homines per subsequentia : raptores... ita quod sensus est : non sum sicut alii homines qui sunt raptores ete. »; similiter Jans. ; at of howe) s6 dyno» non sunt solum vel aliqui alii vel maior ee hominum pars, sed reliqui omnes i. e. praeter pharisaeos. Nam a pharisaeo pharisaeos non dici communibus hominum vitiis inquinatos satis certum est et ad superbiam pharisaicam omnino congruit reliquos omnes praeter genus pharisaicum summo prosequi contemptu; velut etiam hic publicanus, « et ecce tibi ex vicino publicano maioris tumoris occasio » (S. Aug.); videt eum orantem; non optat ut convertatur nec Deum pro eo rogat, sed e contra Deo in memoriam revocare vult quantus et qualis ille sit peccator, nec sibi dicit publicanum quia oret iam ad meliorem frugem rediisse. Verum quantopere fallatur et quantopere ei esset exoptandum ut esset sicut iste publicanus quem contemptim nominat, Christus statim declarahit v. 14. Texuit pharisaeus suas laudes secundum illud : declina a malo et fac bonum (Theoph. Car. Ians. Mald.); « introducuntur enim ipsius gratiarum actio fastuosa, reprehensio aliorum praesumptuosa, commendatio sui vane gloriosa » (S. Bon.)
18:12
v. 12 1ervuno bis in sabbato 00 ¢x66accv bis inhebdomada, qua significatione o4ééa70v quandoque reperitur (cf. Marc. 16,9; communiter vero +x o464a7a); ielunabant ex rabbinorum opinione Moyses ad tabulas legis secundo accipiendas feria quinta ascendit in montem et feria secunda rediit (cf. Lamy, Calm. Ed. 1 p. 662; Il. 291 Wimsche p. 476); decimas do omnium quae possideo zzHyx acquiro, praecepta de decimis (Ex. 22,29. Lev. 27,30. Deut. 12,6. 17; 14,23; 26,12) accurate se observare gloriatur et scimus pharisaeos de minimis quoque decimas solvisse idque sihi peculiari honori et merito vertisse (cf. Matth. 23,23. Luc. 11,42); quare cumemphasi ait do omnium quae acquiro. Ergo in utraque re se plus ieiunii lege erat praescriptus, dies scil. expiationis (Lev. 4 6,29. Num. Ooi ge aa ate dies quidam nefasti quoque ieiunio celebrabiet a (ef. Zach.’7,5; 8,19). Unde indicat quam religiose observet quae praecepta sunt, cum Deo enumeret quae ultro et ultra mandata peragat ; « perfectam iustitiam servo et erga meipsum et erga Deum, quia stitiis et voluptatibus, se exhibet plus reddentem quam debet et abstinentiae studiosum!. « Quam disertus’ aliorum. accusator, quam eaverit Deum quaere in verbis eius, nihil invenies; ascendit orare, noluit Deum rogare sed se laudare; parum est non Deum rogare sed Se laudare, insuper et roganti insultare ». Solent hic ex S. Gregorio adduci « quattuor species quibus omnis tumor arrogantium demonstratur : cum bonum aut a semetipsis habere se aestimant; aut si sibi certe cum iactant se habere quod non habent; aut despectis ceteris singulariter videri appetunt quod habent; qua pharisaeus iste iactantiae peste laborasse deprehenditur » (ita Bed. cf. S. Bon. Alb. lans. Mald. Lap. Schegg, Schanz; leguntur illae species tumoris apud Aliter publicanus, qui toto habitu externo prae se fert animi demissionem, contritionem, summam reverentiam erga Deum quem adorat cedat, infimo loco humiliter consistit, « sed Dominus eum de propinquo attendebat » (S. Awg.), nolebat nec oculos ad coelum levare i. e. non audebat; sed pudibundo aspectu animae timiditatem significabat (S. Cyr.) et quam indignum se reputaret et pudore confusum ostendebat, sed percutiebat pectus suum, quod est signum luctus et doloris ; misericordiam implorat » (S. Cyr.) vel, ut S. Aug. dicit : tundere pectus quid est nisi arguere quod latet in pectore et eyidenti pulsu occultum castigare peccatum (serm. 67; M. 38,433)? dicens : Deus propitius esto mihi peccatori r xsxetohO, avticulus habet emphasin ; se singulari ratione quasi iure praecipuo peccatorem declarat, de se solo cogitans « quasi solus fuisset peceator » (Jans.). Nota hic, monet seipsum humiliat et Deum exaltat : oratio humiliantis se nubes penetrat et donec propinquet non consolabitur et non discedet donee Altissimus aspiciat (Eecli. 35,21). Nihil petit nisi misericordiam talem 1. Precatio haud multum absimilis affertur ex tract. Berachot fol. 28 b; si quis ex domo doctrinae (WFD MIA) egreditur, hanc dicere iubetur orationem : gratias ago tibi Deus quod in angulis (nummularii scil. ef nogotiatores); ego surgo prima luce et illi surgunt prima luce; ego surgo ad verba (res) legis, illi surgunt ad res vanas; ego laboro et illi laborant ; ego laboro et accipio mercedem, isti laborant neque accipiunt mercedem; ego curro et isti currunt; ego curro ad vitam saeculi futuri, illi currunt.ad foveam perditionis; ef. Wiinsche in mundo, hi sumus ego et filius meus; si vero solum unus, ego sum. qua Deo mecbieiliotns nulla praetendit merita, nullas affert excusationes, libere se cum emphasi fatetur Doone et dum Dei implorat peopitictionems significat id maxime animum pulsare et torquere quod Deum offensum habeat, nihil magis se optare quam ut eum habeat placatum. Exhibetur ‘une nobis in publicano vivam quoddam exemplum poenitentiae : propriae indignitatis agnitio et quae ex ea nascitur sui ipsius deiectio et erubescentia, serius de peccatis dolor, bona de benignitate divina confidentia, quae tres conditiones verae poenitentiae in eius habitu verbisque praeclare exprimuntur «De pharisaeo et publicano Reha controversiam, audisententiam ; audisti superbum accusatorem, audisti ream humilem, audi nune iudicem :
18:14
v. 14 dico vobis, veritas dicit, Deus dicit, iudex dicit » (S. Aug.) : descendit hic tustificatus in domum swam ab illo ap’ éxeivey prae illo; qua dictione enuntiari solet id de quo agitur alteri vel minus vel omnino non attribui. Utrum assumendum sit, re ipsa vel oratione contexta diiudicari debet. Hic sensus est, ut bene Ewth. dicit : od% 2xsivos, si quidem: qui se adeo iustum Eerioncetit a Deo condemnatus est, qui se accusaverat, a Deo iustificatus est (sim. Theoph.), uti 7 Shodan quoque loan. 3,19 et 1 Tim. 1,4; cf. Gen. 38,26. Hab. 1,13; negari quippe iustificationem pharisaei etiam conficitur, cum Christus pergat : quia 14,11 et Matth. 23,12; « audisti sententiam, cave causam malam; aliud dico : audisti sententiam, cave superbiam » (S. Awg.). In hisce duobus duos quoque populos deseribi, Iudaeos superbos et gentiles aliqui censent (cf. Bed. Bon.), id quod aliqua parabolae vel extensione vel accommodatione dici potest. Hic quoque finiuntur ea quae a 9,51 Lucas fere solus refert. Quae subsequuntur enim plerumque etiam ab aliis synopticis simili modo ‘parvulorum in Peraea ee esse; unde concludendum erit Iesum per regionem inter Samariam et faiiideamn profectum (17,14) teten(19,28). Eo im itinere in Peraea doctrina quoque tradita est de indissolubili vinculo matrimonii et de praestantia virginitatis (Matth. Marc. 1. c.); illam paucis tetigit Lucas supra contra hatieuéos 16,18; hance in eri Jesu et apostolorum qui relictis omnibus Dominum sequuntur satis quoque commendat; utramque doctrinam Paulus quoque clarissime proponit (4 Cor. 7). Uti antea docuerat Christus humilitatem in orando, ita denuo docet humilitatem actione et verbo in benedictione parvulorum (cf. Theoph. Bon. Lap.)
18:15
v. 15 afferebant autem ad illum et infantes, 7% beégn Mfantes omnino tenerae aetatis; cf. 2,12. 16 de Iesu modo nato; Act. 7,19 de infantibus recenter natis; 1 Petr. 2,2; wt eos tangeret i. e. impositis manibus iis bene precaretur (cf. Matth. 19,13). Est id unum ex paucissimis exemplis beneficii spiritualis a Iesu petiti, nisi hic quoque dicere malueris oblatos esse parvulos ut benedictione Iesu a morbis custodirentur. Verum quidquid demum afferentes intendebant Iesus spiritualium beneficiorum capaces esse infantes indubie declarat; descipuli autem increpabant eos, scil. qui afferebant; matres attulisse probabile est; evangelistae loquuntur in universum ; unde adzots. Discipuli vel putabant importune magistro facessi negotium vel esse alienum ab eius dignitate. Aliter Christus; modum agendi discipulorum indigne tulit (Marc. 10,14); id quod hic quoque satis indicatur; nam Iesus quosilli reprehenderant ad se vocat et discipulos iubet duplicisententia parvulos ad se admittere
18:16
v. 16 lesws autem convocans tllos dixit xpocexahécaro Aéywv ad se vocavit dicens : sinzte pueros tx nadia infantes, puerulos venzre ad me et nolite vetare eos yordsw impedire, prohibere; dum iubet quod fieri vult et prohibet ne aliter fiat, quam serio id velit satis declarat, pariter ea sententia reprehenduntur discipuli. Et cur infantes velit ad se venire, rationem reddit sublimem ¢alzum est enim regnum Dei, quibus verbis simul docet quanta reverentia et cura digni sint infantes, quam sibi et Deo Ra cari. Hisce iam funditus evertit morem gentium crudelem abiiciendi infantes. Docent theologi circumcisionem remedium fuisse peccati originalis delendi neque pro puellis defuisse aliquam eius labis explationem; quare eo quoque sensu optime dici potuit : talium est regnum Dei quippe qui mundati ab originali labe gratiam Dei qua regnum Dei in singulis constituitur et exsistit in se habebant. Unde merito quoque ex istis verbis inferunt baptismum infantium esse legitimum ac necessarium. Dicit autem ¢azwmn, ut et puerulos includat et simul sibi viam paret ex natura et indole parvulorum alios docendi;* unde
18:17
v. 17 amen dico vobis : quicumque non acceperit regnum Dei sicut puer, non intrabit in illud, reversus scil. ad simplicitatem qua deposito omni fastu et superbia doctrinam Christi fide amplectatur et animum exhibeat docilem. Plura vide ad Matth. 18,3 et Mare. 10,15. Ovtov zAnoovourow; 19. Etrev 62 6 “"Inoots, Th we déyerc dy ald ; dyatosg, et uy ele, (6) @z6¢. 20. tes hag otdac, My wotyedans’ un oovedans pn xhébyss pn devdouaptueyans’ thie tov Tateo% Gov zat tyv pytéon. 21. 6 Ss etnev, per oe dxotoas 68 6 "Insods etrev adte, "Ext fv Totta mdévern epbrakx ex vedrntos. cot helmet’ ndvta Boa Fyets mbAngov, xar Ries Es " ea a diad0g TtIwyois, xat Beets Oncavpdv év tots odpavotc? zat Sedo0, dxododOer por. 23. 6 88 dxodoug tadta mneolhuros eyevixjy ya mAodctog apddpx. 24. “dmv 88 adtov “Inoots etnev, Ildig SuoxdAws of tx yeypsta ®yovtes eto thy facrelav tod ae gotty zdunhov Ora torjuatos Beddvys elasr- Oco¥ stcxopedovtar. 25. sdxonwtepov ety, 2) rAovatoyels HY BactActay tov Ocod 26. Eftrov 5: - ot cavtes, Kat tho ddvatar owl%var; 27. 6 dé etoeADety. ax00= ctzev, Lk ddvata mack dvlouirog Suvara max te Oh eotly. 28: Etrev 6& 6 Ilétoos, lov, fycts dodytes Tk tra 7x0 Aovdrjoanév aor. 29. 6. 88 etrev adtots, “Auny Adyw Sutv, Brr oddels = Og Goyzev olxiav, 7 Yuvatna, 7 Oty dzAvods, 3} yovets, 3] texva, elvexev tis Bastrstas tod Ozod, 30. ¢ odyt py AdGy mohhanhastova @v ta xorg todtw, xat ev ~ ~ ~ t XN vr ta) atéve TH goyouevey Cwny atudveov, nostra; v. 29 dico tibi; in enumeratione cernitur ordo qui est in vule. v. 30 contip hin in hoc tempore et in saeculo futuro acquiret vitam in aeternum). Post commendationem humilitatis proponitur doctrina de periculis divitiarum et de mercede et perfectione paupertatis sponte electae. Brevius quam reliqui duo (Matth. 19,16. Marc. 10,17) Lucas. narrationem refert; vy. 18 et interrogavit eum quidam princeps zeyoy appellatur ille adolescens (veavioxec, Matth. 19,20) a solo Luca; cum goywy putabant eum ita designari (S. Cyr. Wetss) ; eo nomine assessores etiam -auctoritate valent (1 Cor. 2,6. 8); magister bone quid faciens vitam -aeternam possidebo? xinpovopiew hereditabo, homines enim adoptione filiorum a Deo patre donati bona Dei patris 1. é. vitam cum Deo beatam —consequuntur, ingrediuntur in bona paterna tamquam filii et habita ratione mortis Christi vita aeterna singulari titulo nobis est hereditas scripta (Hebr. 9,16), in cuius figuram et typum etiam terra Chanaan elusque possessio appellabatur hereditas (cf. Lev. 20,24. Ps. 36,9. 14 et vide ad Matth. 5,4). Putant S. Cyr. Amér. eum tentandi causa et simulate interrogasse, id quod Theoph. iam bene reiicit ex iis quae apud Marcum leguntur, praecipue quia Iesus dicitur eum dilexisse, et satis _ quoque ex hac ipsa narratione refellitur; nam Christus ad quaestionem _. statim clare ac directe respondet; aliter agere solet, si tentantes quae- . Tesum ex iis quae de’eo novit vocat magistrum bonum; v. 19 dzxat autem Iesus : quid me dicts bonum, nemo bonus nisi edits Deus, nisi unus, Deus scil., qui non est nisi bonus, ipsa bonitas, in quem defectus Iesus ita respondeat, plerique explicant voluisse Christum iuvenem inducere, ut de se sublimius sentiat neque se in ordine bonorum hominum collocet (ef. S. Cyr. Ambr. Bed. Bon. Alb. Luc. Fil.) quam extavium (de Trinitate 2,4. 13). Cui expositioni coniunctum est quod habet quam magister morum incepit a summo bono per essentiam, a quo et secundum quodet ad quod ordinari debet omne bonum ; alio quin desinit — esse bonum » ; similiter Schegg, Schanz ostendi responsione viam ad verum bonum. Ad quod bonum ut perveniatur opus est ut mandata Dei af quibus illa Dei bonitas homini fanoteren Oleery cular unde
18:20
v. 20 —mandata nosti; et quaenam intelligenda sint, lena demonstrat ; uti Marcus, ita Lucas quoque quaestionem asta: abi iuvene a Matihabainn omittit (idem adverte ad v. 21): non occides, non moechaberes, non furtum facies, non falsum testimonium dices; hisce illustratur prior morum regula : declina a malo; altera : et fac bonum indicatur uno exemplo : honora patrem tuum et matrem, quod adolescentt praecipue commendari congruum videtur; v.21 gui ait : haec omnig custodivi a iuventute mea; eum haec vere de se asseruisse et Marcus testatur : Jesus intuitus eum dilexit eum et pariter consequitur ex eo quod Jesus eum ad id invitat quod ci adhuc deest, ad perfectionem vitae apostolicae Vv.
18:22
22 quo audito Tesus ait ec : te unum tibe deest + omnia quaecumque habes vende et da pauperibus et habebis thesaurum in coelo, en, non pereunt tibi divitiae; opes longe pretiosiores et ampliores multoque magis securiores tibi reconditas esse invenies; ef venz, pauper terrenis rebus (te enim quaero, non tua), liber curis spe omni saeculi abiecta (Luc.) seguere me, mihi te adiunge -aliorum discipulorum more pauperem mecum agens vitam. Proin ad sublime vitae genus quod communi longe sit excellentius eum provoeat, quod vitae genus designat : si vis perfectus esse , idque distinguit ee clarius ab illo communi : si vis ad vitam cate , Serva mandata — (vide ad Matth. 19,17. 21). Etiam hic monet Weiss paupertatem non commendari quasi spectaret ad perfectionem, verum solum exigi ab hoc iuvene pro singulari sua indole et ad peculiarem eiusdem probationem. Qua monitione cavere vult ne quisinde consilium evangelicae perfectionis derivet putans fieri posse, ut quod Christus ab apostolis exigebat et ad quod iuvenem invitabat et quod praemiis propositis in v. 29. 30 generatim effert, id dicatur non uni, verum multis considerandum et imitandum fie Zea: Ceterum vide quae ad Matth. I. c. notavi. Adolescens non derisit sermonem Domini, uti pharisaei 16,14 (Lwe.), verum horrore paupertatis (quam summam miseriam rab bint putant) tactus ef amore opum captus rem iudicat duriorem;
18:23
v. 23 /is alle auditis contristatus est quia dives erat valde; xeothunes valde tristis effectus est; sentiebat enim se impelli ad perfectius vitae genus (quid adhuc mihi deest? Matth. 19,20); at cum audiat quo pretio comparandum sit quod sibi deesse sentiat, animus eius amore opum saucius luget et tristatur. « Si res huic fuisset angusta domi et curta supellex, ut Petro et Andreae, cum non deessent ei semina pietatis, non minus facile fortassis vocantem Iesum secutus fuisset atque illi. Ha- ‘bebat igitur hic bona seu facultates multas quas impense diligebat; nam apaod S. Augustinus adnotat ep. 34, diliguntur divitiae acquisitae longe etiam magis quam concupitae, eoque arctius et tenacius est vinculum, quo divitiae sunt ampliores » (Luc. ). Quare magna eius tristitia ex copia divitiarum declaratur; quia enim abundabat divitiis, ait S. Bon., horruit penuriam paupertatis et ideo de paupertatis laude et consilio tristis effectus fuit. Cernitur in hoc adolescente triste exemplum, quomodo qui audierint vocem Domini a divitiis veluti sementis a spinis suffocentur et non referant fructum (8,14); quare Christus quod in illa parabola docuit graviter suis discipulis in memoriam revocat v. 24% vzdens autem Tesus illum tristem factum dixit : quam difficile qui pecunias habent m regnum Det intrabunt! sensus enim et cogitatio humani cordis in malum prona sunt ab adolescentia sua (Gen. 8,21), divitiae vero omnia praebent subsidia ad satisfaciendum malis cupiditatibus, immo sunt ipsae incitamenta vehementia et vehicula vitiorum. Quas illecebras homo sibi relictus superare nequit. Idque Christus proverbiali locutione exprimit graviter docens quantum lateat periculum salutis perdendae in amore divitiarum
18:25
v. 25 facilius est enim camelum per foramen acus iransire quam divitem intrare in regnum Dei; S. Cyr. iam censet zaynhoy etiam explicari posse cay) cyervioy, immo dicit hic non intelligi animal, sed crassum rudentem navium; Theoph. sive animal sive funem nauticum crassum intelligi posse dicit; at de fune non esse cogitandum et voce ipsa et locutionibus proverbialibus aliis haud dissimilibus suadetur (vide ad Matth. 19,24 et Marc. 10,25). « Magna vis, magnum pondus in verbis! quibus enim verbis aliis vehementius exprimeret non debere iactare se divitem in divitiis suis » (S. Amdr.)? Et tale exemplum iam supra proposuit 16,19 in divite epulone;
18:26
v. 26 et dixerunt qui audiebant : et quis potest salvous fieri? xo non caret emphasi (cf. ad Marc. 10,26) quasi obiiciunt : ergone omnes divites salute excidunt? v. 27 avt alles : quae impossibilia sunt apud homines, possibilia sunt apud Deum; proinde docet divites eo magis indigere gratia et ope divina, quo prae aliis hominibus circumdati sunt maioribus periculis; quare quid sit eis commendandum et ad quid inducendi sint facile consequitur; oratione , operibus misericordiae uberem Dei gratiam sibi promereri studeant. Supra iam docuit Christus ut sibi Fandoe amicos de mammona iniquitatis (16,9), et cur vocaverit mammon iniquitatis hic quoque satis declarat. Ostensis divitiarum periculis demonstratuer praemium paupertatis quae propter causam regni Dei suscipiatur;
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v. 28 ait autem Petrus - ecce nos dimisimus omnia et secuti sumus te; qualis sit ille thesaurus in coelo quaerere velle videtur (v. 22); recitat Beda verba S. Hieronymi: grandis fiducia; Petrus piscator erat, dives non fuerat etc. et tamen -loquitur confidenter. Utique multum relinquit qui omnem spem et affectum rerum terrenarum relinquit. Ceterum loquitur nomine omnium et aliqui apostolorum, ut Ioannes et Iacobus, filii Zebedaei, et Matthaeus, non erant inopes. Respondet Iesus ita, ut iterum pateat se velle cogitate ac consulto invitare ad amplectendam paupertatem y.
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29 qui dixit ers - amen dico vobis : nemo est qui reliquit domum aut parentes aut fratres aut uxorem aut filrios propter regnum Dei, ut regnum Dei annuntiet velutthesauro in coelo reposito amplius particeps fiat bonorum ac heatitatis regni Dei, ut evadat perfectus in regno Dei (Matth. 19,21)
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v. 30 ef non recipiat multo plura in hoc tempore et in saeculo venturo vitam aeternam ; « digna Dei vox et sanctum decretum ; namque in spem firmam audientes cunctos adducit iuratamque adeo facit promissionem praeposito amen vocabulo quod iurisiurandi vice fungitur » (S. Cyr.). Christus iam praedixerat persecutiones, dixerat : qui amat patrem aut matrem plus quam me non est me dignus; veni separare hominem a patre suo etc. (Matth. 10,35. 37. Luc. 12,51 seq. 14,26; S. Cyr.); unde haud raro necesse erit ad fidem Christi et amorem eius retinendum renuntiare domui, parentibus. Sed talem necessitatem Iesus dulcem reddere studet et facilem, dum multo maiora, multo plura promittit et pro hac vita temporali et pro aeterna; illa zo\hardactova accuratius enumerat Marcus 10,30. Ergo renuntiatione illa non tantum non damno afficientur, ut potius ingenti lucro ; non sufficit Iesu suorum mentes sursum ad spem vitae aeternae efferre, verum etiam praesentibus eos solatiis sustentat confirmatque ad ferendam crucem (Luc.).
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v. 34 assumpstt autem Iesus duodecim ; apostolis itaque prae aliis discipulis passionem suam enarrare vult, eos paulatim de re adeo ab eorum mente et de Messia sententia ating edocere; et ait illis : ecce ascendimus Ierode Filio hominis; solus Lucas narrat ea occasione Christum vaticinia prophetarum commemorasse (ef Matth. 20,18. Mare. 10,33), uti postea quoque refert Christum aperuisse iis Seripturas (2h, OT. bh). Unde anelisd tia voluntate fuisse ordinata et constituta; hue autem speciant praesertim vaticinia Ps, 21 et Is. 50,6 et 53,1 seq. ot Dan. 9,26 et Zach. 41,12; 12,10; 43,7; quod legitur t@ vig Tod avOeumev alii rotesant ad tehecOAceta., consummabuntur, periciotar el, ei fient (cf. Luc. Schanz), alit ad yeypayyéva (Werss) ; sed cum ypzozy ea notione iungi soleat cum neo! (cf. lect. var.) vel éxi (Ioan. 12,16. Marc. 9,12. 13), prior acceptio _praeferri debebit (cf. Matth. 11,10; 26,24. Marc. 14,24. Luc. 7,27; 24,24. Joan. 5,46. Act. 13,29 etc.). Quaenam sint illa quae ei fieri debeant exponit
autem ei, quod Iesus Nazarenus trans- | 37. dnfyyethay 6: att, Gtr “Inaote 6 iret. 38. Et clamavit, dicens : Iesu, fili | NaGwpatos napéoyetat. 38. xal e6dnoev David, miserere mei. 39. Et qui prae- | déywv, “Incod, vit Aavetd, tdéyodv pe, ibant, increpabant eum ut taceret. Ipse | 39. zat of xpocyovtes : éxetiuwy adi ta vero multo magis clamabat : Fili David, | otyjonq: abtos St xoddG paddrov Fxpatev, miserere mei. 40. Stans autem Iesus te Aavetd, 2ynodv pe, 40. stasis OF jussit ium adduci ad se. Et quum | "Ingots éxédevocy adzov ay bavas Tpos a= appropinquasset , interrogavit . illum, | t6v° @yyloavtog 8 adtod exnpwtysev adtov, 41, Dicens : Quid tibi vis faciam? At ille oe Ti cor Oéders norjiow; 6 82 etrev, dixit : Domine, ut videam. 42. Et Iesus > vo dvab rey w. AQ. xat 6) "Inootc dixit illi : Respice, fides tua te salvum eH watt 0, "Avd6hebov- 4 mlatig cov céowxzev In v, 31 D aliq minuse Epiph zeot tov vtov; item it vulg cop syr sin arm tat. In v. 34 dub quae dicebantur illis; ad eos a, ab eo b; cum illis syr (sin, cu, sch). In v. 39 oyyjon BDLPX aliq minuse Or; al storyoy. In v. 41 non praebent Asywv NBD LX e cop; syr (gu) ut aperiantur oculi mei et videam. In v. 43 D Gofav d gloriam (sin v. 32 et spuent in faciem eius; v. 33 ef cum appropinquaret Iericho, vir quidam eaecus; v. 36 cum audiret vocem turbae quae praeteribat; v. 39 qui ibant Iam saepius Iesus de sua passione sermonem intulerat; ita in Galilaea post illam Petri confessionem (9,22; Matth. 16,21; Mare. 8,31), dein mox post transfigurationem (9,445 Math. 17,22; Marc. 9 30) ; praeter has praedictiones explicatiores aliquoties quasi obiter passionis futurae mentionem fecit, ita loquens de signo Jonae (Matth. 12,40), ita Matth. iterum de ea sermonem miscet et quod antea dixerat in universum se debere mu/ta pati (9,22; Matth. 16,21; Marc. 8,341), accuratius fere per singula tormentorum genera prosequitur. Ita clare ostendit se praescire pulis, ut saltem postquam passus est cognoscerent omnia esse praedicta _ et ut aliquo modo ad ipsam praeparentur passionem et eo modo illorum. perturbatio reddatur minor (ef. S. Cyr. Bed. Theoph.)
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v. 32 ¢radetur enim gentibus et iludetur vel deridebitur et flagellabitur s4e.c04ce70. magis generaliter : contumeliis afficietur, insolenter et contumeliose tracta(apud Matth. etiam magis determinate czavpiom) ef tertia die resurget; cf. Matth. 20,18. 19. Marc. 10,33. 34; haec praedicens Christus « et paganorum dementiam qua eius crucem derident apertissime confutat, quando proximae suae passionis et tempus quasi futurorum praescius ostendit et locum quasi mortis intrepidus adiit » (Beda). Discipuli amant Iesum, sciunt esse Messiam et Filium Dei, regnum messianum exspectant gloriosum ; unde quo tendat haec oratio et quid sibi velit non percipiunt v. 3% e¢ apst nihel horum intellexerunt et erat verbum istud absconditum ab ets et non intelligebant quae dicebantur; verba quidem intelligebant neque enim nescire poterant quid esset illudi, conspui, flagellari etc.; sed cum ab eorum opinionibus plane abhorreret cogitatio de Messia et Filio Dei patiente, plane nesciebant quid facerent de tali sermone; « et quia per parabolas eum saepe loquentem audire consueverant, quoties aliquid de sua passione dicebat, ‘hoc nonita utsonabat intelligendum, sed amore dictante ad aliud quid allegorice referendum esse credebant » (Bed. Bon.); nam quem credebant Messiam regnaturum in mundo non poterant credere passurum talia ut verba significabant secundum sensum litteralem (Caz.). Demum quam difficile ea nobis persuademus quae ne unquam fiant vehementissime optamus? Quod postmodum dicitur Iesum eis aperuisse sensum (24,32. 45) explicat a contrario illud absconditum. Adnotat Theoph. : « sed dixeris : si nihil intelligebant, quare eis talia praedicit? quae utilitas? non parvam utilitatem capiebant dum postea recordarentur esse ea quae tunc praedicente Domino non intellexerant; id quod ex multis manifestum est et praeprimis ex eo quod loannes dicit : haec non cognoverunt discipuli eius primum, postea autem re- ~ cordati sunt haec esse seripta de eo » (loan. 12,16). De sanatione caeci referunt alii duo synoptici Iesu proficiscente de le- ‘richo (Matth. 20,29. Mare. 10,46). Putant aliqui Lucam hance narratio-
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C'est le même auditoire, αὐτοῖς représente les disciples. — πρὸς τό ne marque pas la finalité, mais seulement l’objet dont il sera question. La prière doit être constante; Paul ἃ dit de même ἀδιαλείπτως προσεύχεσϑε (I Thess. v, 17). La disposition à prier, qui doit en effet être constante, ne répond pas à l'énergie des termes. D'autre part on ne saurait les taxer d'exagération (Jül. Loisy, ete.), soit parce que des âmes privilégiées arrivent en effet à une prière qu'on peut dire continuelle, soit parce que l'avis est donné en vue d'une grâce qu'on veut absolument obtenir. C’est ainsi qu'à la fête du Sacré-Cœur en juin 1918 la prière publique fut vraiment ininterrompue de jour et de nuit en France. On peut croire aussi (Schanz) que Le., dans cette introduction un peu vague sur le sujet de la parabole, se réfère tacitement à ce qui sera expliqué plus loin. La veuve n’assiégeait pas la demeure du juge; elle y venait souvent. De même la prière aura lieu πάντοτε si elle revient à la charge aussi longtemps qu'il faudra. — ἐγκαχεῖν (Soden) ou ἐνχακεῖν est le même mot, avec la racine (ἔν τινι καχὸν εἶναι), tandis que éxxaxeiv ne doit être qu’une fausse variante, car il n'existe pas de verbe formé avec ëx. Le sens « se décourager » convient ici et dans les textes de Paul.
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Si le juge avait été un païen (PL.), Jésus lui aurait-il reproché de ne pas craindre Dieu, le seul vrai Dicu? Sans doute il y avait des prosélytes qu'on nommait des craignants Dieu, mais rien n'indique ici une situation aussi spéciale. Le juge ressemble au roi Joachim dont Josèphe (Ant. X, v, 2) a dit qu'il n'était μήτε πρὸς θεὸν ὅσιος μήτε πρὸς ἀνθρώπους ἐπιεικής, mais l’expression de Le. est plus forte. Son juge ne manquait pas seulement de piété, il n'avait pas cette crainte de Dieu qui eût dù l'empêcher de commettre l'injustice. Et à défaut de cette crainte, il n'avait le respect de l'opinion vis-à-vis de personne (ἄνθρωπον sans art.). — ἐντρέπεσθαί τινα « avoir honte devant quelqu'un », l'accus. (au lieu du gén.) depuis Polybe; cf. Sap. 11, 40; Job. xxxu, 21, où le passif semble avoir le sens du moyen. — Ce juge qui incarnait l'injustice (v. 6) aurait sirement tenu compte d’un puissant, mais il se moquait de ce qui n’était que murmure impuis-
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Et il y avait une veuve, c'est-à-dire une femme privée de tout appui. Sa famille n'avait plus à s'occuper d'elle depuis son mariage, et son mari manquait. Le bon juge était précisément le juge qui faisait droit aux veuves, le χριτὴς τῶν χηρῶν (Ps. Lxvir, 6) qui, à vrai dire, dans le psaume n'est autre que Dieu. Comme les personnes qui n'ont plus rien à perdre, et avec plus d’obstination que n’en ont les hommes, moins d'amour-propre aussi, cette veuve venait et revenait (ἤρχετο), demandant toujours justice dans les mêmes termes. Elle est censée avoir un adÿersaire qui avait profité de son impuissance pour la dépouiller. — ἐχδίχησον avec ἀπό n’est pas une instance pour être vengée, par exemple pour obtenir la vengeance du sang, mais tout d'abord pour qu’on reconnaisse son droit, ce qui suppose d'ailleurs la condamnation de l’adversaire. C'est plutôt la délivrance pour elle (comme dans Jud. xr, 36 ἐν τῷ ποιῆσαί σοι Κύριον ἐχδίκησιν ἀπὸ τῶν ἐχθρῶν σου, ἀπὸ νἱῶν ᾿λμμών et très nettement Pap. Amherst 13%, 1. 10, ue s. ap. J.-C.) que le châtiment pour ceux qui ont commis un mal irréparable (Apoc. vi, 10 ἕως πότε... οὐ χρίνεις καὶ ἐχδιχεῖς τὸ αἷμα ἡμῶν ἐχ τῶν κατοιχούντων ἐπί τῆς γῆς). Dans le sens défensif, cf. Ps. xxxvr, 38;1 Macch. νι, 22. Jülicher a raison de dire que c'est plus que ἀπηλλάχθαι (x, 58), être délivré; mais la vengeance n’est pas l’objet premier de la demande (Holtz. PI. contre Jül. Schanz). 4 Le juge hésitait peut-être à condamner un homme influent, quoique l'opinion publique souttnt la veuve; ἐπὶ χρόνον indique un temps assez considérable. Enfin il se décide. Sa confession intérieure a pour but de mettre clairement en relief le motif qui le détermine.
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μετὰ de ταῦυταὰ (T S Ν) plutôt que μετα ταυτα ὃ: (H).
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κόπος avec παρέχειν, c'est la même raison que χι, 7; cf. Me. χιν, 6; Mt. xxvi, 40; Gal. vi, 17. ἵνα μὴ εἰς τέλος ἐρχομένη ὑπωπιάζῃ με, a été expliqué de deux façons a) « pour qu'elle ne vienne pas, à la fin, me donner des coups. » (Loisy, 1, 481). Jülicher ἃ très bien plaidé pour ce sens. ὑπωπιάζειν, de ὑπώπιον, le dessous des yeux, est un verbe pittoresque, comme pocher un œil, qu'il faut se garder d'atténuer, ce qui réduirait ces mots à une redite de « faire des ennuis Le juge aurait peut-êre pris son parti d’être importuné, mais il se demande si la veuve, de plus en plus irritée, n’en viendra pas aux voies de fait. C’est ce que ne saurait accepter un sceptique, qui ne craint rien — que le ridicule. Cela est dit avec une sorte d'humeur ironique. — εἰς τέλος aura le sens de fina- Jement, pour conclure. δ) Mais c'est déjà une difficulté. εἰς τέλος dans le N. T. signifie « jusqu’au bout » dans Mt. x, 22; xxiv, 43; Mc. xut, 13; Jo. x, À (répondant à l’hébreu ny23 dans les Septante) ou bien « complètement » (répondant à #52b), dans 1 Thess. 11, 16. Ce dernier sens est hors de cause, mais « jusqu’au bout » convient très bien, répondant au πάντοτε du v. 1, tandis que « à la fin » est ordinairement exprimé par τέλες seul. De plus Field ἃ fait remarquer que le sens proposé est contraire à la grammaire qui eût exigé : ἵνα μὴ εἰς τέλος ἐλθοῦσα ὑπωπιάσῃ με, La différence du présent et de l’aoriste (pour un seul cas isolé) était parfaitement comprise de Chrysostome; sur IL Cor. χα, 7, il dit : ὥστε Stnvexoës δεῖσθαι τοῦ χαλινοῦ" où γὰρ εἶπεν, ἵνα χολαφίσῃ, ἄλλ᾽ ἵνα κολαφίζῃ (Field), Les exemples de négligence hellénistiques fournis par Jülicher (entre autres Mc. τπ, 9, 12 (?)) ne sont pas comparables à l'emploi de ces deux présents, ἐρχομένη répondant à ἤρχετο (v. 3). Le juge emploie une expression très forte, comme un homme impatienté : qui me sequatur quoquo eam, rogitando obtundat, enecet (Ter. Eun. πὶ, 5.6 cité par Ρί.). Au surplus c’est l'esprit même de la parabole, d'obtenir un résultat simplement par la continuation des importunités {Field, PI. Hahn, contre Schanz, Κα. Jal. Loisy, Godet, les Weiss, Buzy [R.B. 1917, 192]; Holtz. hésite).
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Écoutez, dans le sens de remarquez bien! c'est quelque chose comme la formule : « Que celui qui a des oreilles pour écouter, écoute », Allocution pittoresque, qui permet à Jésus de qualifier le juge par l'addition de τῆς ἀδικίας, tournure sémitique qui en grec constitue un terme plus fort que le simple ἄδιχος.
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Application de la parabole par δέ, qui marque une opposition énergique. Le mot de θεός dit tout. Inutile, en face du juge d’iniquité, de le présenter comme très juste et très bon. Il suffit d'ajouter qu'il s'agit de juslice et des élus. Ces élus crient jour et nuit, et cependant il n’est pas dit que leur voix sorte d'outre-tombe. [ls sont donc dans l'angoisse, et il serait étrange qu'ils pensent moins à leur délivrance qu'à la punition de leurs ennemis, lesquels d'ailleurs ne sont même pas nommés. Ces élus (éxkertol) sont dans la situation de ceux de Me. xur, 20. 22. 27; cf. Mt. xxiv, 22. 24. 31; Col. im, 12, de fidèles serviteurs de Dieu en proie à des persécutions — καὶ μαχροϑυμεῖ ἐπ᾽ αὐτοῖς est Lrès controversé, a) Une solution en apparence facile fait dépendre le verbe du μή précédent, sans tenir compte de où. De plus on donne à μαχροθυμεῖ le sens de patienter « et il patienterait » (Laisy, après Schanz, Holtz.). Cette solution est en parfaite harmonie avec 85, et s'appuie sur un texte qui paraît tout à fait semblable, d'autant qu'il y est question des prières d’une veuve, Eccli. xxxr, 22 : καὶ ὁ Küpros οὐ μὴ δραδύνῃ οὐδὲ μὴ μαχροθυμήσει ἐπ᾽ αὐτοῖς. Mais dans Eccli., où μή est répété et le second verbe est au futur, équivalent au subjonctif, ἐπ᾿ αὐτοῖς désigne les adversaires; tandis que dans Le. ἐπ᾽ αὐτοῖς ne peut pas être pris au neutre (en cela, Loisy), et ne peut s'entendre que des élus. b) Le plus grand nombre, semblet-il, renonce donc à faire dépendre μακροθυμεῖ de μή; c'est une nouvelle phrase qui commence. Alors les uns (7. Weiss) entendent μακροθυμεῖ dans son sens le plus ordinaire de supporter avec longanimité : « et à l'égard desquels il se montre patient », donc non pas impatient comme le juge, mais ce sens aboutit à une banalité s’il s'agit du caractère de Dieu, ou à une subtilité obscure, si l’on insinue que les élus avaient bien aussi leurs défauts, sur lesquels le v. 8b reviendra. D'autres entendent ce verbe au sens de tarder (Jül.) qui serait très impropre, et d'autres encore au sens de patienter. Nous l’entendons : et a-t-on le droit de dire à leur sujet qu'il est trop patient? Dieu se montrant patient envers les persécuteurs de ses élus, on pourrait croire que ceux-ci sont abandonnés. Le v. 82 va répondre que non. Cette patience de Dieu semble en contradiction avec la rapidité du jugement au v. 82, mais la contradiction n’est qu'apparente. Les élus trouvent le temps long (Il Pet. ur, 8-10). Qu'ils persévèrent à prier, la réponse viendra vite, si l’on veut bien l'entendre! Cette solution est la seule qui tienne compte de tous les éléments du texte, et son apparence paradoxale ne fait que la recommander puisqu’en somme il faut bien supposer que l’exaudition tarde (Field, les deux versions anglaises, ancienne et révisée). Ce n’est pas une amélioration de couper comme B. Weiss : « et tarde-t-il donc? » EL il n’est pas nécessaire de supprimer la difficulté en regardant καὶ μαχροθυμεῖ ἐπ᾽ αὐτοῖς comme une glose de copiste empruntée à Eccli. 82) 1] fallait une réponse positive à la question, précisément parce qu'elle posait implicitement l’objection de la patience de Dieu. Le jugement, quoi qu'on en pense, aura lieu ἐν τάχει, avec une promptitude qui est cependant mesurée par les desseins de Dieu. Ce sera encore tôt! Naturellement la promptitude n’est pas relative au temps où parle Jésus, mais à celui de la prière. Mais ce serait une échappatoire de traduire ἐν τάχει « d’un façon rapide », sous prétexte qu'un jugement longtemps différé peut être exécuté rapidement (God.). L'application de la parabole est terminée. A moins qu'on n’admette l'analyse de Jülicher, on ne saurail dire avec le P. Buzy (ΗΒ. 1917, p. 202) que « l'unique leçon essentielle et principale vise la persévérance chrétienne dans la prière en . général ». Ce serait une répélition de l'ami importun, avec lequel la veuve eût dû faire couple. Ici ce qu'on nomme l’appendice est toute l'application. Loisy ἃ vu beaucoup plus juste que Jülicher : « Si le juge injuste a fini par donner gain de cause à la veuve, à plus forte raison Dieu, qui est juste οἱ bon, exaucera-t-il les prières qui lui seront faites avec persévérance par ses fidèles opprimés.. Ainsi comprise, la parabole de la veuve est parfaitement équilibrée en elle-même, proportionnée à la lecon qu’on en veut déduire, et exempte de toute allégorie » (11, p. 186). Par exemple la veuve n'est certainement pas l'Église. J'ajoutcrais cependant que l’idée de justice à faire est essentielle à la parabole dont elle constitue la pointe spéciale, 8b) Les termes sont clairs, la perspective mystérieuse, l'accent voilé de tristesse. . — πλήν comme souvent dans Lc. indique une opposition miligée. Il n'y aura pas de difficulté de la part de Dieu; mais les hommes? — Le Fils de l'homme est le Messie glorieux, et sa venue est l'avènement dont il a été parlé au ch. xvur, 22-37, — ἄρα donne à l'interrogation plus de force. Il n’y a pas de réponse, mais que la question doive se poser, c'est déjà douloureux à celui qui va être immolé pour son œuvre, et la réponse prévue ne peut être que : Hélas! ou il n'en trouvera pas, ou elle sera bien réduite. — La foi doit être celle qu'on lit toujours dans Le., la conviction que Dieu peut faire un miracle, qu'il le fera par Jésus, c’est-à-dire la foi en Dieu qui comprend une conviction sincère sur la mission de Jésus (1,20; vu, 9; vin, 23 ete.), foi qui dans les Actes sera plus ouvertement la foi en le Seigneur Jésus (Act. nr, 16; xx, 21; xxiv, 24). Ce que les termes ne disent pas clairement, c'est si cette absence de la foi viendra d'un insuccès ou d'une rechute. Mais si on les entend d'après d'autres endroits, c'est la seconde hypothèse qui est vraie. Aux derniers temps la charité diminuera (Mt. xx1v, 12), ce qui suggère aussi la diminution de la foi, à cause des difficultés plus grandes de ces temps (Mc. xm1, 22), que Paul ἃ caractérisées par la venue du fils de perdition {II Thess. 1, 3 ss.). Jésus avait déjà fait pressentir pour les temps de l'avènement une sorte d'oubli de Dieu (xvu, 26 ss.). — Il est plus que difficile derelier étroitement ce demi-verset à ce qui précède. En effei, si les choses sont dans un si triste élat, où trouvera-t-on sur la terre assez de foi pour prier Dieu avec la constance que suppose le v. 72? Il faudrait donc prendre le v. 7 au conditionnel : Dieu vengerait ses “lus s'ils criaient, mais y aura-t-il alors assez de foi pour crier de la sorte? D'autre part cette manière implique contradiction dans l'hypothèse d'un contexte ctroit, car si le Fils de l'homme vient, c'est bien pour délivrer ses élus qui ont prié comme il faut, On doit donc renoncer à expliquer le v. 7 et 16 v. 8 par 85, Ce n'est pas une raison pour conclure (avec J. Weiss, Jül. etc.) que c'est une réflexion suggérée à Le. par le triste état de l'Église. C'était le moment où la foi se répandait, et les difficultés, que Luc connaissait bien, ne lui paraissaicnt pas, à lire les Actes, comme des obstacles décisifs à ses progrès. Mais on peut croire avec Buzy (L. L.) que ce demi-verset n'est qu'un fragment d'un discours plus étendu où la situalion était mieux marquée, quelque chose qui répond aux textes de Me. et de Mt. cités ci-dessus. À prendre le texte de Le. tel qu'il est, on peut supposer une légère pause avant πλήν. Tandis que les fidèles désireront voir un des jours du Fils de l’homme et ne le verront pas (xvu, 22), ils pourront au contraire demander leur droit et l'obtenir, grâce à la foi qui animera leur prière. — Mais en sera-t-il toujours ainsi? et le Fils de l’homme à son avènement, dans la perspective suprême, rouvera-t-il? etc. Ce qui ne l’empêchera pas de venir, les temps étant révolus, οἱ de surprendre le monde dans la situation indiquée au ch. xvu, 26 55. 1] n’est pas sans intérêt de rapprocher de cette péricope une prière juive qui poursuit la vengeance du sang, plutôt que la délivrance des opprimés, mais avec une certaine ressemblance dans les termes. Deissmann (Licht vom Osten p. 314) a le premier expliqué correctement l'inscription n° 816 de la Sylloge de Dittenberger. Ce sont plutôt deux inscriptions de Délos, d'origine juive et non chrétienne, du n° 5. av. J.-C. et non du n° 5. après. Voici la traduction de l'une d'elles : « J'invoque et j'adjure le Dieu Très-haut, le Seigneur des esprits et de toute chair, contre ceux qui ont tué par ruse ou empoisonné la malheureuse Héraclée morte avant le temps, qui ont versé injustement son sang innocent (ἐχχέαντας αὐτῆς τὸ ἀναίτιον αἷμα ἀδίκως), afin que le même sort atteigne ceux qui. l'ont tuéc ou empoisonnée ainsi que leurs enfants. Scigneur qui vois tout (et vous anges de Dieu), envers lequel toute âme aujourd’hui s'humilie avec supplication, afin que tu venges le sang innocent et que tu le poursuives Au PLUS TÔT » (ἵνα ἐχδικήσης τὸ αἴμα τὸ ἀναίτιον ζητήσῃς καὶ [xal devait probablement précéder ζητήσῃς, écrit ζητησεις] τὴν ταχίστην). C'était donc déjà l'usage des Juifs de faire de semblables prières au jour du grand jeûne, qui sans doute s'appliquaient à toute la communauté, comme nous en avons la preuve pour les temps moins anciens. Faut-il donc faire intervenir les persécutions, les clameurs de l'Église chrétienne et l'esprit de combinaison de Luc pour expliquer la parabole? On comprend plutôt comment Jésus, en prévision des persécutions qu'il ἃ souvent annoncées, ait illustré d’après un fait de la vie quotidienne l'effet assuré que produit auprès de Dieu la prière instante des justes appelant son secours. Le rapport est très exact et essentiel entre l'éxôlxnots des justes qui crient vers Dieu et celle de la veuve. Cette parabole ne résout pas le seul cas du jugement définitif, mais tous les cas où les élus, c'est-à-dire ici les fidèles, auront un besoin spécial du secours de Dieu pour être délivrés de l'oppression. Ges cas ne sont point si rares. Mais ils suggèrent naturellement la pensée de l'épreuve décisive, ce qui amène 8b d’autant plus aisément que l'avènement occupait plus de place au ch. xvrr.
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εἶπεν δὲ xai, comme χα, 54; χιν, 12; xvr, 1, lorsque Jésus s'adresse en particulier à quelqu'un où à un groupe, ce qui suppose ordinairement un changement dans le thème. — πρός ne signifie pas « contre », ni « au sujet de », mais vise, comme d'habitude dans Lc., les personnes auxquelles on s'adresse. Si l'on - donne beaucoup d'importance à l'article devant πεποιθότας, c'est un groupe de personnes qui sont habituellement dans cette disposition (Jül.), d'où l'on conclura que ce sont les mêmes que dans xvi, 15, les Pharisiens. Cependant, si Luc ne les ἃ pas nommés, c'est sans doute avec intention, et pour insinuer que la lecon devra servir à tous ceux qui seraient dans la même disposition. — ὅτι n'est pas « parce que » (Schanz), mais « que »; on n'affirme pas en effet que ces gens sont justes; ils ont seulement l'assurance qu'ils le sont. La construction est seulement trop rapide, car πεποιθέναι semble d'abord signifier « s'appuyer avec confiance sur » comme dans I! Cor. 1, 9, et il s’y glisse l’idée d’un fondement imaginaire, comme dans ΠῚ Cor. x, 7: πέποιθεν ἑαυτῷ γριστοῦ εἶναι, — δίκαιοι, cf. Is. vu, 2, dans le sens de l'A. T., ceux qui observaient la Loi. IL fallait l'observer pour étre juste, mais il ne fallait pas s'en croire. Ce serait déjà une erreur, même si l’on n'y joignait pas le mépris des autres. Si ces personnages confiants en eux-mêmes sont un groupe, « le reste » désignera ceux qui ne sont pas du parti. Même couple de la confiance en soi et du mépris des autres dans Am. 1, 6; ce sont des points corrélatifs. — ἐξουθενεῖν de la part de gens qui se croient supérieurs, xxur, 41; Rom. 1v, 3. 10. La parabole, comme la précédente, est un cas typique dont on pourra faire l'application à d'autres personnes.
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Le Temple était le lieu de la prière liturgique à des moments déterminés (Act. m1, 4), maïs la prière par excellence, le psaume avait souvent le caractère d'une effusion de l'âme envers Dieu, de sorte que chacun faisait au Temple même ses prières privées, comme en un lieu où l'on était plus sûr d'être exaucé (cf. 15. rvi, 7). — Le mot ἀνέδησαν opposé à xaté6n (v. 14) indique clairement que le Temple est un lieu élevé. Même opposition dans Josèphe (Ant. XIE, 1v, 2 ἀναθὰς εἰς τὸ ἱερόν... χαταδὰς δ αὐτὸς Ex τοῦ ἱεροῦ). Ces expressions étaient probablement consacrées, car au temps de Jésus on ne montait au Temple que de la basse-ville. — ὃ εἷς et à ἕτερος comme dans vi, 41 ; xvi, 43.
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σταθείς passif au sens intransitif comme στάς. On se tenait debout pour prier, ΠῚ Regn. vur, 55; Mt. xr, 25. Ce n’est donc pas un blâme. Néanmoins si 12, ἀποδεκατενω (T H V)et non ἀποδεχατὼ (8). l'on compare cette tenue correcte maïs raide avec celle du publicain (v. 143), on verra ici un trait pittoresque qui prépare bien la suite. — πρὸς ἑαυτόν simplement « en lui-même », oraison mentale et non liturgique — προσηύχετο n’est pas sans une pointe d'ironie; il priait comme le recommandait B. Berakot, 28b « quand l’homme sort de la maison de doctrine, il doit dire la prière suivante Je te rends grâce, éternel, mon Dieu, de ce que tu m'aies associé à ceux qui sont dans la maison de doctrine, non à ceux qui sont assis dans les coins » (cité par Klost.). De même le Pharisien croyait prier comme il croyait rendre grâce. Si vraiment 1] avait été assez humble pour voir en Dieu la vraie cause de sa justice, il ne l'aurait pas étalée au détriment des autres. Se met-il seul dans une catégorie (Aug. Holtz. elc.) ou y comprend-il les autres Pharisiens (Schanz, Jül. etc.)? Pour le moment il ne pense qu'à lui, sans faire des répartitions trop systématiques. 11 se félicite de n'avoir pas les vices grossiers qui ne sont que trop communs parmi les hommes, et se juge en particulier bien supérieur au publicain; οὗτος ὃ avec une nuance de mépris (xv, 30). Schanz cite Pirge Aboth τι, 13 : quando oras noli in precibus bona tua enumerare, sed fac preces misericordiarum et pro gratia impetranda coram Deo, comme si la lecon implicite donnée par Jésus était déjà contenue dans la doctrine des rabbins. Le texte dit seulement : « Que ta prière ne soit pas une chose fixée, mais de supplication en présence du Lieu » (pour Dieu) : ce qui suit: « ne sois pas pécheur devant toi seul » semble dire : confesse tes péchés devant les autres. — ἅρπαγες ne doit pas désigner ceux qui sont coupables de rapine (Beraubung, Jül.), autrement on aurait un decrescendo, mais ceux qui sont sans pitié quand ils ont le droit pour eux (cf. Lev. xix, 13).
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Le jeùne fut à l’origine un signe de deuil; on jeùna ensuite pour détourner la menace des fléaux et surtout pour obtenir la pluie. C'était une humiliation, une mortification, d’où le nom de éa‘anith qu'il a dans les écrits rabbiniques. Quoique le jeûne fût en certaines occasions imposé à tout le monde, c'était aussi le fait des particuliers. Mais sans doute ils suivaient la règle qui ne fixait que deux jours par semaine pour éviter l'excès. Le Talmud de Babylone (Ta'‘anith 122) suppose qu'un particulier s'est imposé de jeùner toute l'année le lundi et 16 jeudi. C'était sans doute un cas rare, aussi notre Pharisien pouvait-il se vanter de sortir de l'ordinaire. On choisissait le lundi et le jeudi (Didachè c. 8 : Αἱ δὲ νηστεῖαι ὑμῶν μὴ ἔστωσαν μετὰ τῶν ὑποχριτῶν᾽ νηστεύουσι γὰρ δευτέρᾳ σαδῥάτων καὶ πέμπτῃ). D'ailleurs il y avait des jeûnes de la demi-journée ou de la journée entière, depuis le lever du soleil ou même en y comprenant la nuit. Tout dépendait de la convention que le particulier faisait avec Dieu, ordinairement par un vœu. — σάδδατον ἃ évidemment ici le sens de semaine ; cf. Me. xvr, 9; 1 Cor. xvi, 2. κτῶμαι n'est pas χέχτημαι, et doit sans doute se prendre dans son sens propre d'acquérir. (La Vg. possid:o s'explique par l'oubli dé cette distinction dans la koiné; Field cite Arsor. Fab. Lxxxt πλὴν γὰρ τούτου τοῦ χαλχοῦ (sa trompette) où χτῶμαι ἄλλο). Cette fois le scrupule du Pharisien est vraiment excessif. Tobie si exact à payer les dîimes (Tob. 1, 6-8) ne l’entendait d’après la Loi (DE. xrv, 25. 28) que des γενήματα; c'était comme les prémices des fruits du sol ou des animaux. Le Pharisien paie la dime de tout ce qu'il achète, peut-être parce qu'il craint qu'elle n'ait pas été payée encore (cf. Dt. XXI, 12 ss.). C’est beaucoup plus que l'exactitude déjà mentionnée χι, 42.
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αυτον (T 5 V) plutôt que εαντον (Il).
ἑστώς, moins significatif que σταθείς (v. 11) n'indique pas la posés du corps, mais la situation éloignée, μακρόθεν, loin du Pharisien et par conséquent du lieu où se tenaient les personnes qui pouvaient prétendre à l'intimité du Seigneur. L'attitude du publicain est évidemment plus humble que celle qu’on prenait dans la prière; les textes de Lightfoot analogues au nôtre sont d'une époque basse. On priait en levant les mains vers le ciel (IL Regn. vin, 22; IE Macch. 11, 20), ce qui suppose qu'on levait les yeux; οὐδέ « pas même les yeux, encore moins les mains » (Holtz.) ou plutôt... οὐδέ... ἐπᾶρα!, « pas même lever » (Ji. PL). C'est une attitude naturelle à ceux qui sont couverts de confusion ef, Tac. His. τιν, 73; Hén. χα, 5. — Baitre la poitrine cst surtout un set de repentir, cf. xxu1, 48. Le publicain s'adresse à Dieu comme le Püarisien, et secrètement, quoiqu'il n'ait pas hésité à montrer extérieurement sa confusion. — ἰλασθῆνχι est un déponent passif avec le datif (commodi) de la personne, cf. Esth. 1v, 17 ἰλάσθητι τῷ χλήρῳ σου. L'art. devant ἁμαρτωλῷ n'indique pas le p'cheur par excellence. Il se sent pécheur et ne se compare point aux autres.
18:14
Comment Dieu a-t-il envisagé ces deux attitudes? C'est ce que Jésus va nous dire, avec une certaine réserve voulue qu'il faut respecter. — rasé indique certainement une comparaison; mais, si l’on s'en tient au texte, elle porte sur les deux personnes et non sur deux justices. On ne peut donc dire avec Buzy (ΒΒ. 1917, 206) : « Le pharisien avait sa justice légale, le publicain obtint sa justification intérieure. » Il n’y ἃ qu’une justice ici, et cc n’est pas non plus une question de degrés dans cette justice. L'un, le publicain, le dernier nommé, est pardonné, il est agréable et juste aux yeux de Dieu; Cf. IV ἔβαν. xu, 7 : δὲ inveni gratiam ante oculos tuos, et si tustificatus sum apud te prae multis. De mème que prae, παρά peut signifier non seulement plus que, mais « plutôt que », « de préférence à »; cf. Ps.-Sal. 1x, 47 σὺ ἡρετίσω τὸ σπέρμα ᾿Αὐραὰμ. παρὰ πάντα τὰ ἔθνη, οἱ Ps. xLv, 7 : ἔχρισέν σε... παρὰ τοὺς μετόχους σου (Heb. 1, 9). C'est nécessairement le sens ici, puisque la .comparaison est entre deux personnes, non entre deux justices. Le publicain par sa prière est devenu agréable à Dieu plutôt que le Pharisien; c'est-à-dire que la prétendue prière de ce dernier n’a pas avancé ses affaires : tout ce qu'on peut dire c'est qu’il n'est pas condamné. Jésus en ἃ fini avec son exemple. Il ne fait aucune application. La conclusion n’est pas que « 168 pharisiens n’ont pas le droit de mépriser les publicains » (Buzy ἰ. 1.)}, car tous les publicains n'avaient pas cette humilité; on pourrait plutôt dire qu'il ne faut mépriser personne. Mais celte autre conclusion serait alors trop large. Ce qui résulte de l'exemple pour tout le monde, et ce qu'il sera plus utile aux gens qui ont confiance dans leur justice de considérer, c’est que Dieu préfère un pécheur repentant à celui qui, ayant accompli plus que la loi, se décerne un brevet de justice. 440) Notre-Seigneur, qui aimait à inculquer l'humilité, a sans doute prononcé. plus d’une fois cette sentence (χιν, 11; Mt. xx, 42) qui est très bien appropriée ici, car le publicain a donné tous les signes désirables d'humilité, contrastant avec l’orgueil du Pharisien. Le futur du second verbe (bis) peut bien renfermer une allusion au moment où toutes choses seront mises à leur vraie place, mais la tournure proverbiale suggère toutes sortes de circonstances, plutôt qu’une seule. I faut être devin plutôt que critique pour dire avec Loisy : « Le rédacleur... songeait au grand avènement, et voyait dans le publicain le type des élus, dans le pharisien le type des damnés » {π|, 193). Le commentaire récent de Klostermann (1919) ne semble rien soupconner de semblable.
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Comme Me., avec de légers changements, δέ au lieu de καί, d'autant que καί revient avant τὰ βρέφη, Ce mot indique un âge plus tendre que παιδία, cependant il est ici synonyme, puisque ces enfants peuvent s'approcher. « Même » des enfants, c'est-à-dire non pas seulement des malades. On pensait que le contact de Jésus leur porterail bonheur. — ἅπτηται au lieu de ἄφηται et ἐπιτίμων au lieu de ἐπετίμησαν, probablement pour marquer une situation qui se prolonge jusqu'à l'intervention de Jésus.
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Cette intervention se produit par προσεκαλέσατο, qui manifeste suffisamment pour 1,6. les sentiments de Jésus, aussi ne mentionnera-t-il ni son indignation (contre les disciples) ni ses gestes tendres et bienveillants. Le tableau était suffisamment esquissé pour placer les paroles du Maitre. Le texte est comme dans Me., sauf le καί ajouté devant μή κωλύετε (la seule ressemblance avec Mt. contre Mc.) où il était indispensable en dehors du style parlé de Mc. — τῶν τοιούτων, d'après Schanz, à cause de l’article, d'autres enfants de même sorte. Ce sont les enfants comme (615 qui seraient recommandés à la sollicitude des Apôtres. Mais ce sont plutôt ceux qui ressemblent aux enfants par leurs sentiments (PI. etc.), et les enfants eux-mêmes, puisqu'ils servent de type.
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Textuellement comme Mc., auquel est dù probablement que Le. met ἀμήν devant λέγω ὑμῖν, ce qui ne se trouve qu’une fois (χη, 37) dans la section qui lui est propre (1x, #1-xvin, 14).
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Au lieu de εἷς (Mc. Mt.) dans Le sens de τίς, ce qui était peu grec (cf. héb, nn), Le. écrit τὶς ἄρχων, pour indiquer une position sociale distinguée, que suggérait d’ailleurs clairement l’épisode lui-même. Luc ne nous dit pas que l'on 21. om. μου p. νεότητος (T Η) ou add. (8 V). 22. om. τοῖς a. οὐρανοῖς (T S V) plutôt que add. (ἢ). Sn - sortit d'une maison où il ne nous avait pas fait entrer (mais Me. x, 10), et ne montre pas l'empressement qu'on peut nommer juvénile,"du riche qui court et se prosterne devant Jésus. — Le participe ποιήσας selon le style de Le. qui
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cf. Com. Marc.
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Les Commandements comme dans Me., sauf l’omission de μὴ ἀποστερήσῃς qui était dans leur esprit, mais non dans le texte de la Loï, et la place de μὴ μοιχεύσῃς avant un φονεύσῃς, selon l’ordre de B des LXX (Ex. xx, 13 8. ; Dé. v, 17 5.) et du papyrus Nash (RB. 1904, 245); cf. Rom. χπὶ, 9; Jac. 11, 41; Puicox, Dec. x, 24, — Le commandement relatif aux parents était à rappeler plutôt à un homme jeune encore.
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D'autre part, ἐκ νεότητος semble indiquer un certain âge, et la prohibition de l’adultère ne regardait guère un très jeune adolescent. Et cependant il est impossible de supposer que Mt. ἃ tiré son νεανίσχος des deux mots en apparence contraires de Mec. et de Lc. Peut-être peut-on supposer que le riche, encore jeune, et un peu étourdi, ne pense qu’au dernier commandement qu'il a observé depuis sa tendre jeunesse. Π ne manque pas de jeunes gens de trente ans qui parlent de leur jeunesse. — ἐφύλαξα comme Mt.; l'expression est plus claire que ἐφυλαξάμην (Mc.).
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Le. omet le regard et le sentiment de Jésus; cependant l'amour de Jésus nous éclaire sur son exigence. Le riche a observé les commandements et il est donc eri règle pour parvenir à la vie éternelle, selon la doctrine même de Jésus dans Le. x, 28. Ici le maître va demander davantage parce qu'il destine . l'inconnu à un rôle dans l'établissement du règne de Dieu; c’est ce que Mt. ἃ mis en clair : « Si tu veux être parfait ». Luce ἃ cru sans doute qu'il n'y avait pas de doute possible, précisément à cause de son récit antérieur (x, 28). IL n'y a pas ici d'opposition entre la justice de la Loi et la justice évangélique (Loësy, x, 213), mais plutôt comme le dit Loisy (même page), le Sauveur « ouvre à son désir de perfection une carrière plus large que celle des devoirs ordinaires Naturellement la distinction n’est pas posée. dans les termes scolastiques de préceptes et de conseils, d'obligation et de surérogation, mais dans la situation concrète d’un appel à suivre Jésus qui recrutait des ouvriers pour établir le règne de Dieu. — Au lieu de ὕστερεῖ Le. dit λείπει, classique dans le sens de « faire défaut »; il ajoute πάντα, terme qu'il affectionne, et emploie un verbe composé, διάδος. Le trésor dans le ciel n’est pas simplement synonyme de la vie éternelle. C'est un avantage particulier acquis dès le moment où l’on s'est dépouillé, car le cœur s'élève d'autant (xx, 33; cf. χνι, 9).
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C'est le texte de Mc. sans la mise en scène et avec l'expression simplement rationnelle « très riche » au lieu de ἔχων χτήματα πολλά (Mc. οἱ ML), « un gros propriélaire
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᾿Ιδὼν δὲ αὐτόν remplace καὶ περιδλεψάμενος qui s'entend des disciples. Noter que au lieu du futur (Me. et Mt.) Le. dit εἰσπορεύονται, car le règne de Dieu existe déjà (xr, 20; xvur, 21), et Jésus avait proposé au riche d'y entrer, en 86 faisant un peu violence ({xvi, 16).
Le. n'a pas dit que le riche fût parti. Il lui suffisait que Jésus ait constaté son chagrin pour que la lecon puisse être donnée. Il s'occupe peu des sentiments des auditeurs qui ne changent rien à la doctrine. Peut-être aussi a-t-il évité d'attribuer cette sorte d’étonnement à des hommes pauvres οἱ surtout à des disciples, qui avaient Lout quitté οἱ qui devaient savoir pourquoi. Quoi qu'il en soit, Le. passe.
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Le v. 24 de Mc. est bien intéressant pour comprendre avec quelle insistance, sans craindre de se répéler, Jésus formait ses disciples; mais Le. passe aussitôt à l’image qui grave l'enseignement. Au lieu de διὰ τῆς τρυμαλιᾶς, mot vulgaire, διὰ τρήματος (comme Mt.), ct au lieu de ῥαφίδος (Me. Mt.), βελόνης terme classique (cf. Introd. p. cxn). Χείαν τοῦ θεοῦ εἰσελθεῖν. “9 εἶπαν δὲ οἱ ἀκούσαντες Kai τίς δύναται σω-
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« Ceux qui écoulaient » ne sont dans le texte de Le. que l’objectant anonyme chargé d'amener la réplique. Le règne de Dieu paraît ici sous son aspect de salut définitif pour chacun.
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Au lieu d'une proposition concrète prouvée par une proposition absolue, dans le style de la conversation, Ic. ramène tout à une proposition abstraite. Elle est absolue et ne signifie pas seulement que Dieu peut sauver des riches (in sensu diviso) en leur inspirant de se dépouiller de leurs richesses, mais même au sein des richesses que la Loi ne leur ordonne pas de rejeter.
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ἀφέντες construction avec le participe; l’aor. ἠχολουθήσαμεν (Mt.) vient naturellement après l'aor. comme dans Mc. le parfait après un parfait. — Le. dit volontiers πάντα ; si cette fois il remplace πάντα par τὰ ἴδια, c'est que πάντα pour ce qu'a quitté Pierre serait un peu gros après le πάντα du riche (ν. 22).
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Le. ajoute γυναῖκα, omet ἀγρούς qui étonne à la fin; ἀδελφούς est sans doute pour les frères et sœurs comme γονεῖς pour le père et la mère. Dans son évangile il ne parle jamais de « l’évangile », qui en eflet anticipe un peu dans la bouche de Jésus : il remplace ce mot par le règne de Dieu qu'il conçoit très bien sur la terre et même commencé (cf. v. 24). On abandonne donc toutes ces choses moins directement en vue de la vie éternelle que pour travailler au règne de Dieu, en quoi d’ailleurs on acquiert l'espoir d’une double récompense, celle du temps présent et la vie éternelle. #Alors Pierre dit : « Pour nous, rene là ce > que nous avions en propre, nous l'avons suivi. ν᾽ 2 [1 leur dit : « En vérité je vous [16] dis, nul n'aura quitté maison, femme, frères, parents ou enfants à cause du règne de Dieu, ‘qui
18:30
ὃς οὐχί moins embarrassé que ἐὰν μή (Mc.) après οὐδείς ἐστιν. Au lieu de Exavovrarkaslove (Mc.), — πολλαπλασίονα (ML.), qui est plus général, avec l'omission de νῦν qui fait double emploi avec ἐν τῷ καιρῷ τούτῳ, et de l’énumération qui pouvait paraitre redondante. — Le v. 31 de Me. nes déjà xur, 30, dans un contexte plus clair. CINQUIÈME PARTIE : JÉSUS SE REND A JÉRUSALEM ET IL Y MEURT 34-34. (Me. x, 32-34; Mt. xx, 17-19). — Si l’on tient compte de xvr, 25, dans La section propre à Le., c'est la quatrième annonce de la Passion, parallèle à la troisième dans Mc. et Mt. À juger d'après ce passage seul, on dirait que Le. a suivi Mt, plutôt que Me., mais d'après les résultats généraux, nous tenons Le. pour ayant suivi Mc. quant à la substance, tout en écrivant de nouveau à sa façon. La fixité de la tradition orale explique suffisamment l’accord de Mec. et .de Mt.
18:31
L’esquisse de la situation par Mc. est passée sous silence. Luc n’a que la prise à part des Douze, nécessaire pour une communication confidentielle. La forme hébraïque ᾿ἱερουσαλήμ habituelle à Le., et que Me. n'emploie jamais. — L'accomplissement des prophéties ici est propre à Le. ; cf. xx1v, 25. — τῷ υἱῷ τ. a. pourrait être au datif (commodi) en se rapportant soit à τελεσθήσεται soit à τὰ γεγραμμένα (LILI Macch. vi, #1). Pour le sens ces mots dépendent plutôt du premier verbe, dont le futur est repris par le futur au v. suivant. 32 s.) Il est étrange que Le. ait omis le rôle des grands prêtres et des scribes et la condamnation à mort dont ils ont pris la responsabilité. Ce n'est pas parce que cette condamnation ne figurera pas expressément dans son récit de 88. τι en (T H V) et non τι av en (5). 40. om. o a. Incow (H) ou add. (T S V). 16 Passion, car il a noté les crachats (qu’on retrouve dans Mc. au couronnement .d'épines), et la flagellation, deux faits dont sa Passion ne parle pas. En tout cas on voit ici combien il est injuste de l’accuser d’avoir mis les Romains hors de cause. D'après ce passage, et s’il était seul, les Juifs n'auraient d'autre responsabilité que d'avoir livré Jésus. Il a ajouté ὑδρισθήσεται, terme général; τῇ ἡμέρᾳ τῇ τρίτη (cf. Mt.), terme plus précis comme traduction des faits que μετὰ τρεῖς ἡμέρας (Me.); cf. sur 1x, 22. On peut mesurer ici la fidélité de Le. à sa source, et la liberté qu'il prend pour la rédaction.
18:34
Cetlie inintelligence des Apôtres figurait déjà 1x, 45 en parallèle avec Me. Ici elle est propre à Le., et remplace peut-être dans sa pensée l'épisode de la demande des fils de Zébédée. On comprend ainsi l’état d'esprit des disciples d'Emmaüs (xxiv, 20 ss.). Le v. est conçu selon une sorte de parallélisme à trois membres, le premier étant expliqué par les deux derniers.
18:35
Dans le texte de Le. ., rien n'indique à ce moment un voyage -en Pérée. D'après xvir, 11, Jésus ἃ pu descendre dans la vallée du Jourdain entre Galilée et Samarie vers Beisan, et continuer dans la direction du sud. D’après Jo. xt, 54, venu à Béthanie il s'était retiré à Éphrem. Si Éphrem est Tayebeh, Jésus pouvait venir à Jéricho par ‘Aïn-Douq. Une seule chose est certaine, c'est que ἐγγίζειν ne signifie pas seulement la proximité, mais l'approche pour entrer (Mald.). Le nom de l’aveugle donné par Mec. est passé sous silence, mais le signalement est le même et permet de conclure à l’emprunt littéraire, avec ἐπαιτῶν (cf. xv1, 3) au lieu de προσαίτης : l'adjectif (Mc.) se comprend mieux comme apposition au nom, le partic. (Le.}) comme apposition au verbe.
18:36
Les aveugles s'installent le long des routes surtout quand ils pressentent un certain concours de peuple. Mais rien ne faisait prévoir l'arrivée de Jésus avec beaucoup de monde. L’aveugle ne sait ce qu'est ce bruit. Le trait est pittoresque, mais nécessaire à l'intelligence des faits. 1} vient au bon moment, tandis que dans Mc. la foule est indiquée dès le début. C’est un eas, peut-être unique, où Le. est plus détaillé et plus vivant que Mc. D'ailléurs c'est son style, διαπορενομένον (V1, 4; xl, 22) πυνθάνομαι seulement dans Le. et Act. sauf Mt. n1, #4 et Jo. rv, 52 pour le N. T.; cf. ἐπυνθάνετο τί ἄν εἴη ταῦτα (xv, 26), mais ici sans ἄν parce quel'aveugle ne demande pas ce que cela peut bien être, puisque le cas n'est pas tellement étrange, mais ce que c'est (PL). L'interrogation est d'ailleurs plus naturelle à l'entrée qu'à la sortie.
18:37
ἀπήγγειλαν, cf. vin, 20. — Ναζωραῖος es la forme courante de Le. dans Actes, que Mc. n’emploie jamais. C'est la transcription grecque de Y1*x:, adj. gentilice qui suppose une forme ΤΣ, avec le changement d'ailleurs étonnant de x en ©. De fait on trouve dans la version syr. palest. (ms. À) la forme n°2 (DaLMAN, Aram. Gram. p. 178).
18:38
Le nom de Jésus de Nazareth évoque aussitôt pour l’aveugle l'idée du Messie; seuls les miracles de Jésus avaient pu faire naître la conviction popu- Jaire, puisqu'il n'avait extérieurement rien du Messie; aussi l’'aveugle demande un miracle. Assurément l'origine davidique du Sauveur pouvait être connue, mais l'insistance à se servir du nom Fils de David indique quelque chose de plus. Ce fait prélude, dans la pensée des évangélistes, à la manifestation des Rameaux.
18:39
οἱ προάγοντες fait image, en harmonie avec le thème de Le. qu'on approchaïit de Ja ville. — œyéw dans Le. et Paul seuls pour le N. T., au lieu de σιωπάω (Mc. Mt. Le. N. T.).
18:40
Nous retrouvons ici les rapports ordinaires entre Mc. et Le. Dans Mc. on ne soupconnerait pas par cet endroit que l'aveugle ἃ perdu la vue; Jésus l'appelle : comment viendra-t-il? On Fencourage, il jette son manteau et se précipite. Dans Le. Jésus donne l'ordre qu'il soit amené; c'esl précisément ce qu'exige la situation d'un aveugle.
18:41
Même style sage et méthodique. Jésus ne répond pas (Me.), il interroge. — χύριε, au lieu de Éaébouvei.
18:42
Comme Me., en remplaçant ὕπαγε, naturel mais vague, par ἀνάδλεψον qui est le miracle demandé.
18:43
παραχρῆμα Le. seul dans le N.T. sauf ΜΕ. χχι, 19.20. L'aveugle suit, comme dans Mc., mais non plus « dans la route », puisqu'on va entrer en ville. En revanche Le. ajoute qu'il glorifiait Dieu, comme v, 25; χπὶ, 13; xvn, 45 de personnes guéries. Les autres joignent leurs louanges, comme v, 26; xm, 17. CHAPITRE XIX 1 Ka εἰσελθὼν διήρχετο τὴν Ἰεριχώ. 5 Καὶ ἰδοὺ ἀνὴρ ὀνόματι χαλούμενο Récemment on ἃ beaucoup exagéré le caractère allégorique de cet épisode. Zachée serait Le type des païens pécheurs qui se convertissent à l'Évangile. -- Alors pourquoi ne pas choisir un païen ? car toute la physionomie de Zachée est celle d'un israélite. Il est étonnant que les modernes (même. Schanz) n'aient pas Cté frappés de ce qui avait tant ému les esprits au temps du pélagianisme. L'erreur des Pélagiens fut d'attribuer la première démarche de Zachée à la nature seule, et Le texte ne dit pas non plus qu'elle vint de Dieu, ce point étant à traiter d'après les principes généraux, qui exigent la grâce. Toutefois ce récit évangélique se distingue des autres manifestations de la charité de Jésus envers les pécheurs par la condescendanee encourageante du Maître. Ge n'est pas l’appel adressé à Lévi et exécuté à l'instant. C’est la mise à profit d'une première bonne disposition, encore imparfaite, pour amener au salut le pécheur. Même alors Jésus ne lui demande pas de tout quitter pour le suivre, tant sa bonté est ingénieuse et son action suave. Le mécontentement des murmurateurs n’est guère que de style, étant dans leurs habitudes ; il note leur propension invétérée et ne doit pas servir à donner la clef du morceau. 1 s.) D'après Wellhausen, Jésus avait déjà franchi la ville, sans quoi Zachée serait monté sur un toit, non sur un arbre. Mais voit-on mieux d’un toit, nécessairement un peu élevé, que des premières branches d'un arbre, comme il y en avait dans les villes anciennes aussi bien que Unter den Linden? El ileût fallu parlementer, perdre du temps, risquer de laisser passer le cortège. Zachée s’en est tiré fort prestement. Lue, si avare de renseignements personnels, a donné le nom de Zachée, soit à cause de sa situation, soit parce qu'il était bien connu des chrétiens Wellhausen et Dalman (Aa. Gramm, 161 ἢ, 4) voient dans "21 une abréviation de 5227, nom certainement juif, mais ils ne donnent pas de preuve, et 925 (nom d’un clan juif dans Esd. 1m, 9; Neh. vu, 14) peut signifier « le pur comme les talmudiques YN2T, ce qui est très juif. C'est une très ancienne erreur de croire que les publicains n'appartenaient pas au peuple d'Israël. Les Juifs avaient beaucoup de dispositions pour .ces fonctions et les remplissaient assurément, sauf peut-être certains degrés supérieurs. D'ailleurs ἀρχιτελώνης ne signifie pas un fermier général, mais le directeur ou l’un des chefs des agents de la douane et de l'octroi dans l'importante cité de Jéricho. Un pareil homme ne pouvait manquer. d'être riche; mais les occasions de le devenir dans son métier n'étaient pas exemples du soupcon de fraude, à cause du vague des tarifs, que d'ailleurs on ne faisait connaitre que le moins possible aux intéressés (cf. Com. Marc., p. 37).
18:1
Laus Perennis (Ἔπαυστος Λειτουργία [or Δοξολογία])
I. IN THE EAST. - Anxious to realize the evangelical saying Oportet semper orare et non deficere (Lk. 18:1), St. Alexander the Acoemete (early 5th century), after various experiments, thought of establishing among his monks the "perpetual doxology" that would make possible for the community …
… St. Alphonsus M. de' Liguori (Il gran mezzo della p. [v. bibl.], cap. 1), establishes that prayer is necessary for salvation by necessity of means, and adds "the Scriptures are only too clear which show us the necessity we have of praying if we wish to be saved"; he supports his assertion on Lc. 18, 1; Mt. 26, 41; Mt. 7, 7, on the fact that without Grace we cannot do any good (Io. 15, 5) and that God grants the help of Grace, by ordinary providence, only to one who prays, …
18:7
… without lingering over particular external contingencies: the economy of the New Testament unfolds there in its salient lines of harsh conflict at last victorious between "the two cities", as the Gospel presents it (Mt. 10:16-39; Lk. 10:1-24; 17:20-37; 18:7-8; cf. Jn. 15-17). Augustine adds: « Sic eadem multis modis repetit, ut alia atque alia dicere videatur, cum aliter haec ipsa dicere vestigatur » (ibid., XX, 17).
18:8
… whole world (Mt. 24, 3 and 14; Mk. 16, 15-16; Lk. 21, 24; Rom. 9, 25), the appearance of the Antichrist (v.), the conversion of Israel (Hos. 3, 4-5; Rom. 11, 25-27; II Cor. 3, 14-17), the great apostasy (II Thess. 2, 3; Mt. 24, 11-12; Lk. 17, 26-30; 18, 8; I Tim. 4, 1; II Tim. 3, 1), cosmic disturbances (in the sky: Joel 2, 30; Mt. 24, 29, 30; Lk. 21, 25-26, and on the earth: Mt. 24, 7-8; Lk. 21, 25-26).
Epistles I-II to the Thessalonians
The signs: "That day will not come before the apostasy has occurred (Mt. 24:6-13; cf. 23:16, 19; Mk. 13:11 ff.; especially Lk. 18:8, it is a question of the defections that occurred in the Church of Palestine: Hebr. 6:4 ff.; 10:26-28; cf. Mt. 24:13; Lk. 21:19; Hebr. 10:36) and the lawless one, the damned …
18:9
… In his preaching he indicated the candidates for gehenna in those who insult their brothers (Mt. 5, 21-26), in hypocrites (Mt. 11, 23; 23, 15; 24, 51; Lk. 10, 15), in apostates (Mt. 10, 28; Lk. 12, 5), in those who wish to serve two masters (Lk. 5, 29-30; 18, 9). Of particular force is the phrase: "And if your hand causes you to stumble, cut it off; it is better to enter into life maimed, than with two hands to be cast into gehenna, into …
… Jesus' teaching bears particularly on humility, which forbids exalting oneself above others and makes relations with one's neighbor easy and loving (Mt. 22:2-12; Lk. 14:7-11). Humility attracts the benevolent gaze of the Lord (Lk. 18:9-14) and makes one avoid ostentation in the fulfillment of the duties of prayer, penance and almsgiving (Mt. 6:3-18). St. Paul recommends humility to his faithful with particular insistence …
… calls Levi and Zacchaeus to follow Him, sits at table with the p., and in a classic parable contrasts the p., conscious of his own unworthiness and therefore humble, with the Pharisee, proud of a righteousness whose whole merit he attributes to himself (Lk. 18, 9-14). The p. had listened docilely to the preaching of John the Baptist (ibid. 7, 29 f.), who, putting his finger on the wound, enjoined them not to exact more than was appointed (ibid. 3, 12 f.).
18:12
… Pharisaic teaching extends the obligation of the tithe even to plants of minimal importance (Mt. 23, 23; cf. Lk. 11, 42; 18, 12). The Mishnah (Ma'aser, I, 1) extends the obligation to everything that serves as food, is stored up and grows from the earth. Lev. 27, 30-33 concerns the tithe taken from domestic …
… preaching of the Gospel, fasted 40 days and 40 nights; however, to his disciples, as long as they remained with him, he did not impose a precept of fasting, also in order to counter the exaggerations of the Pharisees, who had multiplied its days to excess (Lk. 18:12). He also announced to the disciples themselves that they would later fast (Mt. 9:14-15) and he prescribed the manner of fasting, saying to avoid ostentation and hypocrisy (Mt. 6:16-18).
18:13
2. Confession must be humble. — That is, with awareness of one's own unworthiness and with the attitude of spirit with which the publican, striking his breast, said: O Lord, have mercy on me a sinner (Lk. 18:13); without boasting of one's good works, without begging excuses for one's sins, without taking offense if the confessor reproves or questions, etc.
18:14
… This is the most frequent sense in the New Testament: "This man (the publican) went back justified to his house" (Lk. 18:14 and above all Rom. 2:3; 3:24, 26, 28 and Gal. 3:8, 24: "Ex fide iustificat gentes Deus"; "Lex paedagogus fuit in Christo ut ex fide iustificemur"). …
18:15
… Thus in Lk. 18, 15 it is openly stated that the children were brought to Jesus "ut eos tangeret"; and in the Statuta Ecclesiae antiqua, concerning the consecration of bishops, it is prescribed: "Manibus …
… The parallel Gospel passage of Mt. 19:13-15; Mk. 19:13-16; Lk. 18:15-19, which shows Jesus embracing the children, is of an eloquence and a freshness that enchants. …
18:18
… to such material aid a new powerful impulse, declaring that he considers as done to himself all that is done even to the least of his brothers (Mt. 25:40) and proposing the surrender of all goods to the poor as one of the preconditions of perfection (Lk. 18:18-23).
… Poverty (v.) is counseled to the rich young man: "If you wish to be perfect, go, sell what you have and give it to the poor, and you will have treasure in heaven; then come and follow me" (Mt. 19, 16-21; Mc. 10, 17-22; Lc. 18, 18-23); perpetual chastity (v.) in the answer given to the disciples concerning the renunciation of marriage for the Kingdom of heaven (Mt. 19, 10-12; cf. I Cor. 7, 7 ff., 25-40); perfect …
This truth was confirmed by the preaching of Christ and of the Apostles (cf. Mt. 19, 16-17; Mk. 10, 17-18; Lk. 18, 18-19; and again: Mt. 4, 10; Mk. 12, 30; Lk. 4, 8; 10, 27: the common source of these last texts is Deut. 6, 5; cf. also I Cor. 8, 4-6). And subsequently, as A. Harnack rightly observes, …
18:19
… It is in fact affirmed as a consequence of the following arguments: a) in order to maintain the reality of the torments of sense in the soul of the damned, of which the parable of the rich man feasting speaks (Lk. 18, 19); b) by the fact that the soul is contained in the body: «quia carne clauditur» (Tertullian, De Anima). …
18:22
… rich because he fights the world, whose pomp and power contrast with the Kingdom of God (1 Cor. 1:26-28) and will be annihilated (Jn. 16:33; Rev. 18:10-19). Jesus, utterly poor (Mt. 8:20; Lk. 9:58), glorifies and demands poverty (Mt. 19:21; Lk. 12:33; 18:22) in exchange for the Kingdom (Mt. 13:44, 46), since wealth, the fulcrum of earthly power, is the effect and cause of sin (Mt. 6:24; Lk. 16:9-13; cf. Sir. 31:8-9). Mt. 5:3 (not Lk. …
… Lagrange, Evangile selon si Mathieu, Paris 1921, pp. 1-18), and in the invitation he made to the rich young man: "If you wish to be perfect..." (Mt. 19:21) "one thing is lacking to you" (Mk. 10:21; Lk. 18:22).
18:25
… While he who abounds in material goods is excluded from salvation (Lk. 16:25; 18:25; Mt. 19:21, 24), to the poor "belongs the Kingdom of heaven (Mt.) or of God (Lk.)": it is the only verb in the present tense, as in the last b., because the Kingdom already exists …
18:28
Primacy of Saint Peter and of the Roman Pontiff
Peter himself was conscious of his position, since it is generally he who speaks on behalf of all (Mt. 14:28; 15:15; 16:16-22; 17:4; 18:21; 19:27; 26:33; Mk. 8:29; 10:28; 11:21; 14:29; Lk. 8:45; 9:20; 9:33; 12:41; 18:28; 22:31; Jn. 6:68; 13:6-10, 36). Peter's particular position cannot be attributed to his seniority (there is no reason to believe him the oldest), nor to priority of vocation (Jn. 1:35-42; …
18:29
… To those who love their neighbor is reserved the "reward" of the heavenly Father (Mt. 5:46; 6:1, 4, 6, 18); Christ promises a hundredfold in this life and the possession of eternal life to those who, in order to follow him, abandon everything (Mt. 10:29; Lk. 18:29); he expressly inculcates in them the fear of Gehenna (Mt. 5:29-30; 10:28); he exhorts them to be reconciled with their adversary, in order to avoid the consequences of a judicial …
18:30
2) The final journey to Jerusalem and the last week (Lk. 18:30–21:38 and parallels; Jn. 12). - Leaving Ephrem, J. sets out toward Jerusalem, not directly, but passing through Jericho, where he heals the two blind men and stays with Zacchaeus, and …
18:31
Still others affirm the infallibility and an ineluctable necessity of fulfillment of what "is written" (cf., e.g., Lk. 18, 31; Mt. 5, 18; Acts 1, 16; 3, 8, 21); they proclaim its supreme and uncontested authority to settle all questions that touch faith and morals, recognized by Jesus, by the Apostles and by the Jews. …
18:32
Jesus, as he had foretold his own flagellation (Mt. 20, 19; Mk. 10, 34; Lk. 18, 32), so he also foretold it for his Apostles (Mt. 10, 17, 20, 19), who, in fact, underwent it by order of the Sanhedrin (Acts 5, 40). St. Paul also declares that he underwent it five …
18:34
… The forgiveness of sins (H. L. Strack-Billerbeck [v. bibl.], I, p. 493), redemption, were entirely ignored, and the sufferings of the M. were resolutely denied (cf. Mt. 16, 21 ff.; Mk. 8, 31 ff.; 9, 31 ff.; Lk. 18, 34; 24, 21; Jn. 12, 34).
18:35
… While Mk. and Mt. seem to affirm that the miracle was performed as he was leaving (ἐκπορευομένου αὐτοῦ ἀπὸ Ἱεριχώ), Lk. 18:35-43 places it before Jesus' entry into Jericho, a local circumstance to be regarded as certain, given the precision with which Lk. expresses himself. …
In sculptures, on the other hand, several representations can be distinguished; in some sarcophagi one finds the scene of the healing of the blind Bartimaeus, narrated in Mk. 10:46-52 and Lk. 18:35-43; the example of the fragment from Villa Doria in Rome is typical.
18:37
… Nazaraeus); 26:71; Lk. 18:37; Jn. 18:5, 7; 19:19; Acts 2:22; 3:6; 4:10; 6:14; 22:8; 26:9. In Acts 24:5 ff. Paul is accused as "ringleader of the sect of the Nazoreans." The title is connected with Nazareth (v.), …
18:40
… Jesus ordered that he be brought to him. B. threw off his cloak and ran to Jesus (guided by others: Lk. 18:40), of whom he asked the gift of sight. …
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.