The parable of the seed. Christ stills the storm at sea, casts out the legion, heals the issue of blood and raises the daughter of Jairus to life.
Going ouer al Galilee with his traine, 4 he preacheth to the Iewes in parables because of their reprobation: 9 but to his Disciples manifestly: because he wil not for the Iewes incredulity haue his comming fe•strate: 19 signifying also that we art his kinne (though we be Gentils) and not his carnal brethren the Iewes. 22 To whom also (signified by the Gerasens) after the tempest in his sleepe (that is, in his death) and caulme in his resurrection, he commeth: but they preferring their temporals before his presence, he leaueth them againe. 41 Likewise comming to cure the Iewes (who were borne when the Gentils sickened, about Abrahams time) he is preuented with the faith of the Gentils, and then the Iewes die, but them also in the end he wil restore.
1And it came to pass afterwards, that he travelled through the cities and towns, preaching and evangelizing the kingdom of God: and the twelve with him:E in appresso Gesù andava per le città, e pe' castelli, predicando, e annunziando il regno di Dio: ed (eran) con lui i dodici.AND it came to passe afterward, and he made his iourney by cities and tovvnes preaching and euangelizing the kingdom of God: and the Tvvelue vvith him,Et factum est deinceps, et ipse iter faciebat per civitates, et castella prædicans, et evangelizans regnum Dei: et duodecim cum illo, 2And certain women who had been healed of evil spirits and infirmities: Mary who is called Magdalen, out of whom seven devils were gone forth,E alcune donne, le quali erano state liberate da spiriti maligni, e da malattie: Maria soprannominata Maddalena, dalla quale erano usciti sette demonj,and some vvomen that had been cured of vvicked spirits and infirmities, Marie vvhich is called Magdalene, out of vvhom seuen deuils vvere gone forth,et mulieres aliquæ, quæ erant curatæ a spiritibus malignis et infirmatibus: Maria, quæ vocatur Magdalene, de qua septem dæmonia exierant, 3And Joanna the wife of Chusa, Herod’s steward, and Susanna and many others who ministered unto him of their substance.E Giovanna moglie di Chusa proccuratore di Erode, e Susanna, e altre molte, le quali lo assistevano con le loro sostanze.and Ioane the vvife of Chusa Herods procurator, and Susan, and many others that did minister vnto him of their substance.et Joanna uxor Chusæ procuratoris Herodis, et Susanna, et aliæ multæ, quæ ministrabant ei de facultatibus suis. 4And when a very great multitude was gathered together and hastened out of the cities, unto him, he spoke by a similitude.E radunandosi grandissima turba di popolo, e accorrendo a lui da questa, e da quella città, disse questa parabola.And vvhen a very great multitude assembled, and hastened out of the cities vnto him, he said by a similitude.Cum autem turba plurima convenirent, et de civitatibus properarent ad eum, dixit per similitudinem: 5The sower went out to sow his seed. And as he sowed, some fell by the way side. And it was trodden down: and the fowls of the air devoured it.Andò il seminatore a seminare la sua semenza: e nel seminarla parte cadde lungo la strada, e fu calpestata, e gli uccelli dell'aria la divorarono.The sovver vvent forth to sovv his seede. and vvhiles he sovveth, some fel by the vvay side, and vvas troden vpon, and the foules of the aire did eate it.Exiit qui seminat, seminare semen suum. Et dum seminat, aliud cecidit secus viam, et conculcatum est, et volucres cæli comederunt illud.
6And other some fell upon a rock. And as soon as it was sprung up, it withered away, because it had no moisture.Parte cadde sopra le pietre: e nata che fu, seccò, perché non aveva umido.And other some fel vpon the rocke: and being shot vp, it vvithered, because it had not moisture.Et aliud cecidit supra petrum: et natum aruit, quia non habebat humorem. 7And other some fell among thorns. And the thorns growing up with it, choked it.Parte cadde tra le spine, e le spine, che insieme nacquero, la soffogarono.And othersome fel among thornes, and the thornes grovving vp vvithal, choked it.Et aliud cecidit inter spinas, et simul exortæ spinæ suffocaverunt illud. 8And other some fell upon good ground and, being sprung up, yielded fruit a hundredfold. Saying these things, he cried out: He that hath ears to hear, let him hear.Parte cadde in buona terra: e nacque, e fruttò cento per uno. Detto questo, esclamò: Chi ha orecchie da intendere, intenda.And other some fel vpō good ground: and being shot vp, yelded fruite an hundred fold. Saying these things he cried, He that hath eares to heare, let him heare.Et aliud cecidit in terram bonam: et ortum fecit fructum centuplum. Hæc dicens clamabat: Qui habet aures audiendi, audiat. 9And his disciples asked him what this parable might be.E i suoi discepoli gli domandavano, che parabola fosse questa.And his disciples asked him vvhat this parable vvas.Interrogabant autem eum discipuli ejus, quæ esset hæc parabola. 10To whom he said: To you it is given to know the mystery of the kingdom of God; but to the rest in parables, that seeing they may not see and hearing may not understand.A' quali egli disse: A voi è concesso d'intendere il mistero del regno di Dio; ma a tutti gli altri (parlo) per via di parabole: perché vedendo non veggano, e udendo non intendano.To vvhom he said, To you it is giuen to knovv the mysterie of the kingdō of God, but to the rest in parables, that seeing they may not see, and hearing may not vnderstand.Quibus ipse dixit: Vobis datum est nosse mysterium regni Dei, ceteris autem in parabolis: ut videntes non videant, et audientes non intelligant. 11Now the parable is this: The seed is the word of God.La parabola adunque è questa: La semenza è la parola di Dio,And the parable is this: The seede, is the vvord of God.Est autem hæc parabola: Semen est verbum Domini. 12And they by the way side are they that hear: then the devil cometh and taketh the word out of their heart, lest believing they should be saved.Quelli, che (sono) lungo la strada, sono coloro, che la ascoltano: e poi viene il Diavolo, e porta via la parola dal loro cuore, perché non si salvino col credere.And they besides the vvay: are those that heare, then the deuil cōmeth, and taketh the vvord out of their hart, lest beleeuing they be saued.Qui autem secus viam, hi sunt qui audiunt: deinde venit diabolus, et tollit verbum de corde eorum, ne credentes salvi fiant.
13Now they upon the rock are they who when they hear receive the word with joy: and these have no roots: for they believe for a while and in time of temptation they fall away.Quelli poi, che la semenza han ricevuta sopra la pietra: (sono) coloro, i quali udita la parola, la accolgono con allegrezza: ma questi non hanno radice: i quali credono per un tempo, e al tempo della tentazione si tirano indietro.For they vpon the rocke: such as vvhen they heare, vvith ioy receiue the vvord: and these haue no rootes: because for a time they beleeue, and in time of tentation they reuolt.Nam qui supra petram, qui cum audierint, cum gaudio suscipiunt verbum: et hi radices non habent: qui ad tempus credunt, et in tempore tentationis recedunt. 14And that which fell among thorns are they who have heard and, going their way, are choked with the cares and riches and pleasures of this life and yield no fruit.La semenza caduta tra le spine dinota coloro, i quali hanno ascoltato, ma dalle sollecitudini, e dalle ricchezze, e dai piaceri della vita a lungo andare restano soffogati, e non conducono il frutto a maturità.And that vvhich fel into thornes, are they that haue heard, and going their vvaies, are choked vvith cares and riches and pleasures of this life, and render not fruite.Quod autem in spinas cecidit: hi sunt qui audierunt, et a sollicitudinibus, et divitiis, et voluptatibus vitæ euntes, suffocantur, et non referunt fructum. 15But that on the good ground are they who in a good and perfect heart, hearing the word, keep it and bring forth fruit in patience.Quella, che (cade) in buona terra, dinota coloro, i quali in un cuore buono, e perfetto ritengono la parola ascoltata, e portano frutto mediante la pazienza.And that vpon good ground: are they vvhich in a good and very good hart, hearing the vvord, doe reteine it, and yeld fruite in patience.Quod autem in bonam terram: hi sunt qui in corde bono et optimo audientes verbum retinent, et fructum afferunt in patientia. 16Now no man lighting a candle covereth it with a vessel or putteth it under a bed: but setteth it upon a candlestick, that they who come in may see the light.Nessuno poi avendo accesa la lucerna la cuopre con un vaso, o la ripone sotto il letto; ma la mette sopra il candelliere, perché chi entra, vegga lume.And no man lighting a candel doth couer it vvith a vessel, or put it vnder a bed: but setteth it vpō a cādelsticke, that they that enter in, may see the light.Nemo autem lucernam accendens, operit eam vase, aut subtus lectum ponit: sed supra candelabrum ponit, ut intrantes videant lumen. 17For there is not any thing secret that shall not be made manifest, nor hidden that shall not be known and come abroad.Imperocché niente v'ha di occulto, che non debba manifestarsi: e niente di nascosto, che non debba risapersi, e propalarsi.For there is not any thing secrete, that shal not be made manifest: nor hid, that shal not be knowen, & come abrode.Non est enim occultum, quod non manifestetur: nec absconditum, quod non cognoscatur, et in palam veniat.
18Take heed therefore how you hear. For whosoever hath, to him shall be given: and whosoever hath not, that also which he thinketh he hath shall be taken away from him.Badate dunque, in qual modo voi ascoltiate; imperocché a colui, che ha, sarà dato: e a chiunque non ha, sarà tolto anche quello, che egli si crede di avere.See therfore how you heare. For he that hath, to him shal be giuen: and vvhosoeuer hath not, that also vvhich he thinketh he hath, shal be taken avvay frō him.Videte ergo quomodo audiatis ? Qui enim habet, dabitur illi: et quicumque non habet, etiam quod putat se habere, auferetur ab illo. 19And his mother and brethren came unto him: and they could not come at him for the crowd.E andarono a trovarlo la madre sua, e i suoi fratelli, e non potevano accostarsi a lui a motivo della folla.And his mother and brethren came vnto him: and they could not come at him for the multitude.Venerunt autem ad illum mater et fratres ejus, et non poterant adire eum præ turba. 20And it was told him: Thy mother and thy brethren stand without, desiring to see thee.E fu riferito a lui: La tua madre, e i tuoi fratelli son là fuori, e bramano di vederti.And it vvas told him, Thy mother and thy brethren stand vvithout, desirous to see thee.Et nuntiatum est illi: Mater tua et fratres tui stant foris, volentes te videre. 21Who answering, said to them: My mother and my brethren are they who hear the word of God and do it.Ed egli rispose, e disse loro: Mia madre, e miei fratelli sono questi, i quali ascoltano la parola di Dio, e la mettono in pratica.who ansvvering said to them, My mother and my brethren, are they that heare the vvord of God and doe it.Qui respondens, dixit ad eos: Mater mea et fratres mei hi sunt, qui verbum Dei audiunt et faciunt. 22And it came to pass on a certain day that he went into a little ship with his disciples. And he said to them: Let us go over to the other side of the lake. And they launched forth.E accadde, che un giorno montò co' suoi discepoli in una barchetta, e disse loro: Passiamo all'altra riva del lago. E sciolser dal lido.And it came to passe one day: and he vvent vp into a boate, and his disciples, and he said to them, Let vs strike ouer the lake. And they launched forth.Factum est autem in una dierum: et ipse ascendit in naviculam, et discipuli ejus, et ait ad illos: Transfretemus trans stagnum. Et ascenderunt. 23And when they were sailing, he slept. And there came down a storm of wind upon the lake: and they were filled and were in danger.E mentre navigavano, egli si addormentò, e un turbine di vento si mise nel lago, e facevan acqua, ed erano in pericolo.And vvhen they vvere sailing, he slept: and there fel a storme of vvinde into the lake, and they vvere filled, and vvere in danger.Et navigantibus illis, obdormivit, et descendit procella venti in stagnum, et complebantur, et periclitabantur.
24And they came and awaked him, saying: Master, we perish. But he arising, rebuked the wind and the rage of the water. And it ceased: and there was a calm.E appressatisi a lui, lo svegliarono, dicendo: Maestro, noi periamo. Ma egli alzatosi, sgridò il vento, e i flutti, e si quietarono: e fecesi bonaccia.And they came and raised him, saying, Maister, vve perish. But he rising, rebuked the vvinde and the tempest of vvater: and it ceased, and there vvas made a calme.Accedentes autem suscitaverunt eum, dicentes: Præceptor, perimus. At ille surgens, increpavit ventum, et tempestatem aquæ, et cessavit: et facta est tranquillitas. 25And he said to them: Where is your faith? Who being afraid, wondered, saying one to another: Who is this (think you), that he commandeth both the winds and the sea: and they obey him?E disse loro: Dov' è la vostra fede? Ed eglino timorosi facevan le meraviglie, e l'uno all'altro dicevano: Chi mai o costui, che comanda al vento, e al mare, e lo ubbidiscono?And he said to them, Vvhere is your faith? who fearing, marueiled one to an other, saying, Vvho is this (trovv ye) that he commaundeth both the vvindes and the sea, and they obey him?Dixit autem illis: Ubi est fides vestra ? Qui timentes, mirati sunt ad invicem, dicentes: Quis putas hic est, quia et ventis, et mari imperat, et obediunt ei ? 26And they sailed to the country of the Gerasens, which is over against Galilee.E tragittarono nel paese de' Geraseni, che sta dirimpetto alla Galilea.And they sailed to the countrie of the Gerasens vvhich is ouer against Galilee.Et navigaverunt ad regionem Gerasenorum, quæ est contra Galilæam. 27And when he was come forth to the land, there met him a certain man who had a devil now a very long time. And he wore no clothes: neither did he abide in a house, but in the sepulchres.E sceso ch'ei fu a terra, gli si fece incontro un uomo, il quale da gran tempo aveva il Demonio, e non portava vestito addosso, e non abitava per le case, ma ne' sepolcri.And vvhen he vvas come forth to the land, there mette him a certaine man that had a deuil novv a very long time, and he did vveare no clothes, neither did he tarie in house, but in the monumēts.Et cum egressus esset ad terram, occurrit illi vir quidam, qui habebat dæmonium jam temporibus multis, et vestimento non induebatur, neque in domo manebat, sed in monumentis. 28And when he saw Jesus, he fell down before him. And crying out with a loud voice, he said: What have I to do with thee, Jesus, Son of the most high God? I beseech thee, do not torment me.Questi subito che vide Gesù, si prostrò davanti a lui: e gridando ad alta voce, disse: Che ho io a fare con te, Gesù figlio di Dio Altissimo. Ti supplico a non tormentarmi.And as he savv IESVS, he fel dovvne before him: and crying out vvith a great voice, he said, Vvhat is to me and thee IESVS sonne of God most high? I beseech thee doe not torment me.Is, ut vidit Jesum, procidit ante illum: et exclamans voce magna, dixit: Quid mihi et tibi est, Jesu Fili Dei Altissimi ? obsecro te, ne me torqueas.
29For he commanded the unclean spirit to go out of the man. For many times it seized him: and he was bound with chains and kept in fetters: and breaking the bonds, he was driven by the devil into the deserts.Imperocché egli comandava allo spirito immondo di uscire da colui. Conciossiachè da molto tempo lo aveva invaso, ed era legato con catene, e custodito ne' ceppi: ma egli spezzati i legami veniva spinto dal Demonio pe' deserti.For he commaunded the vncleane spirit to goe forth out of the man. For many times he caught him, and he vvas bound vvith chaines, and kept vvith fetters: and breaking the bondes vvas driuen of the deuil into the deserts.Præcipiebat enim spiritui immundo ut exiret ab homine. Multis enim temporibus arripiebat illum, et vinciebatur catenis, et compedibus custoditus. Et ruptis vinculis agebatur a dæmonio in deserta. 30And Jesus asked him, saying: What is thy name? But he said: Legion. Because many devils were entered into him.E Gesù lo interrogò dicendo: Che nome è il tuo? E quegli rispose: Legione, imperocché molti demonj erano entrati in lui.And IESVS asked him saying, Vvhat is thy name? But he said, Legion. because many deuils vvere entred into him.Interrogavit autem illum Jesus, dicens: Quod tibi nomen est ? At ille dixit: Legio: quia intraverant dæmonia multa in eum. 31And they besought him that he would not command them to go into the abyss.E lo pregarono, che non comandasse loro di andare nell'abisso.And they besought him that he vvould not commaund them to goe into the depth.Et rogabant illum ne imperaret illis ut in abyssum irent. 32And there was there a herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.Ed era quivi un numeroso gregge di porci, che pascevano sul monte: e (i demonj) lo pregavano, che permettesse di entrare in essi. E glielo permise.And there vvas there a heard of many svvine feeding on the mountaine: and they desired him, that he vvould permit them to enter into them. And he permitted them.Erat autem ibi grex porcorum multorum pascentium in monte: et rogabant eum, ut permitteret eis in illos ingredi. Et permisit illis. 33The devils therefore went out of the man and entered into the swine. And the herd ran violently down a steep place into the lake and were stifled.Uscirono adunque i demonj dall'uomo, ed entrarono ne' porci: e il gregge con furia si rovesciò dal precipizio nel lago, e si annegò.The deuils therfore vvent forth out of the man, and entred into the svvine: and the heard vvith violence vvent headlong into the lake, and vvas stifled.Exierunt ergo dæmonia ab homine, et intraverunt in porcos: et impetu abiit grex per præceps in stagnum, et suffocatus est.
34Which when they that fed them saw done, they fled away and told it in the city and in the villages.La qual cosa veduta che ebbero i guardiani, si fuggirono, e ne portarono la nuova in città, e pe' villaggi.which vvhen the svvineheards savv done, they fled: and told into the citie and into the tovvnes.Quod ut viderunt factum qui pascebant, fugerunt, et nuntiaverunt in civitatem et in villas. 35And they went out to see what was done. And they came to Jesus and found the man out of whom the devils were departed, sitting at his feet, clothed and in his right mind. And they were afraid.Usci pertanto la gente a vedere quel, che era stato, e arrivarono da Gesù: e trovarono colui, dal quale' erano usciti i demonj, rivestito, e di mente sana, sedente a' piedi di lui, e si intimorirono.And they vvent forth to see that vvhich vvas done: and they came to IESVS, and found the man, out of vvhō the deuils vvere gone forth, sitting at his feete, clothed, and vvel in his vvittes, and they vvere afraid.Exierunt autem videre quod factum est, et venerunt ad Jesum, et invenerunt hominem sedentem, a quo dæmonia exierant, vestitum ac sana mente, ad pedes ejus, et timuerunt. 36And they also that had seen told them how he had been healed from the legion.E raccontarono loro anche quelli, che avevano veduto, in qual modo fosse stato liberato dalla legione.And they also that had seen, told them hovv he had been made whole from the legion.Nuntiaverunt autem illis et qui viderant, quomodo sanus factus esset a legione: 37And all the multitude of the country of the Gerasens besought him to depart from them: for they were taken with great fear. And he, going up into the ship, returned back again.E tutto il popolo del paese de' Geraseni lo pregò, che si ritirasse da loro: perché erano presi da gran timore. Ed egli montato in barca ritornò indietro.And al the multitude of the countrie of the Gerasens besought him to depart from them: for they vvere taken vvith great feare. And he going vp into the boate, returned.et rogaverunt illum omnis multitudo regionis Gerasenorum ut discederet ab ipsis: quia magno timore tenebantur. Ipse autem ascendens navim, reversus est. 38Now the man out of whom the devils were departed besought him that he might be with him. But Jesus sent him away, saying:E quell'uomo, dal quale erano usciti i demonj, si raccomandava per istare con lui. Ma Gesù lo rimandò, dicendogli:And the man out of vvhom the deuils vvere departed, desired him that he might be vvith him. But IESVS dimissed him, saying,Et rogabat illum vir, a quo dæmonia exierant, ut cum eo esset. Dimisit autem eum Jesus, dicens:
39Return to thy house and tell how great things God hath done to thee. And he went through the whole city, publishing how great things Jesus had done to him.Torna a casa tua, e racconta, quanto ha fatto Dio per te. E quegli andò per tutta la città, pubblicando, quanto grandi cose aveva Gesù fatto per lui.Returne into thy house, and tel hovv great things God hath done to thee. And he vvent through the vvhole citie, preaching hovv great things IESVS had done to him.Redi in domum tuam, et narra quanta tibi fecit Deus. Et abiit per universam civitatem, prædicans quanta illi fecisset Jesus. 40And it came to pass that when Jesus was returned, the multitude received him: for they were all waiting for him.E avvenne, che al suo ritorno Gesù fu accolto da una turba di popolo: attesoché era aspettato da tutti.And it came to passe: vvhen IESVS vvas returned, the multitude receiued him. and al vvere expecting him.Factum est autem cum rediisset Jesus, excepit illum turba: erunt enim omnes exspectantes eum. 41And behold there came a man whose name was Jairus: and he was a ruler of the synagogue. And he fell down at the feet of Jesus, beseeching him that he would come into his house:Quand'ecco venne un uomo chiamato Giairo, il quale era anche capo della sinagoga: e gittossi a' piedi di Gesù, supplicandolo, che andasse a casa sua.And behold there came a man vvhose name vvas laîrus, and he vvas Prince of the Synagogue: and he fel at the feete of IESVS, desiring him that he vvould enter into his house,Et ecce venit vir, cui nomen Jairus, et ipse princeps synagogæ erat: et cecidit ad pedes Jesu, rogans eum ut intraret in domum ejus, 42For he had an only daughter, almost twelve years old, and she was dying. And it happened as he went that he was thronged by the multitudes.Perché aveva una figlia unica di età di circa dodici anni, e questa si moriva. E accadde, che in andando egli era pigiato dalla folla.because he had an only daughter almost tvvelue yeres old, and she vvas a dying. And it chaunced, vvhiles he vvent, he vvas thronged of the multitudes.quia unica filia erat ei fere annorum duodecim, et hæc moriebatur. Et contigit, dum iret, a turba comprimebatur. 43And there was a certain woman having an issue of blood twelve years, who had bestowed all her substance on physicians and could not be healed by any.E una donna, la quale da dodici anni pativa di flusso di sangue, e aveva speso in medici tutto il suo, né da alcuno aveva potuto essere risanata,And there vvas a certaine vvoman in a fluxe of bloud from tvvelue yeres past, vvhich had bestovved al her substāce vpon Physicions, neither could she be cured of any:Et mulier quædam erat in fluxu sanguinis ab annis duodecim, quæ in medicos erogaverat omnem substantiam suam, nec ab ullo potuit curari:
44She came behind him and touched the hem of his garment: and immediately the issue of her blood stopped.Si accostò a lui per di dietro, e toccò l'orlo della sua veste: e immantinente il flusso del suo sangue stagnò.she came behind him, and touched the hemme of his garment: and forthvvith the fluxe of her bloud stinted,accessit retro, et tetigit fimbriam vestimenti ejus: et confestim stetit fluxus sanguinis ejus. 45And Jesus said: Who is it that touched me? And all denying, Peter and they that were with him said: Master, the multitudes throng and press thee; and dost thou say, who touched me?E Gesù disse: Chi è, che mi ha toccato? E tutti dicendo di no, Pietro, e i suoi compagni gli dissero: Maestro, le turbe ti serrano, e ti pestano, e tu domandi: Chi mi ha toccato?And IESVS said, Vvho is it that touched me? And al denying, Peter said, and they that vvere vvith him, Maister, the multitudes throng and presse thee, and doest thou say, Vvho touched me?Et ait Jesus: Quis est, qui me tetigit ? Negantibus autem omnibus, dixit Petrus, et qui cum illo erant: Præceptor, turbæ te comprimunt, et affligunt, et dicis: Quis me tetigit ? 46And Jesus said: Somebody hath touched me; for I know that virtue is gone out from me.E Gesù disse: Qualcheduno mi ha toccato; imperocché mi sono accorto, che è uscita da me virtù.And IESVS said, Some bodie hath touched me. for I knovv that there is vertue proceded from me.Et dicit Jesus: Tetigit me aliquis: nam ego novi virtutem de me exiisse. 47And the woman seeing that she was not hid, came trembling and fell down before his feet and declared before all the people for what cause she had touched him, and how she was immediately healed.Ma la donna veggendosi scoperta, andò tremante a gettarsi a' suoi piedi: e manifestò dinanzi a tutto il popolo il perché l'aveva toccato: e come era subitamente restata sana.And the vvoman seeing, that she vvas not hid, came trembling, and fel dovvne before his feete: and for vvhat cause she had touched him, she shevved before al the people: and hovv forthvvith she vvas made vvhole.Videns autem mulier, quia non latuit, tremens venit, et procidit ante pedes ejus: et ob quam causam tetigerit eum, indicavit coram omni populo: et quemadmodum confestim sanata sit. 48But he said to her: Daughter, thy faith hath made thee whole. Go thy way in peace.Ed egli le disse: Figlia, la tua fede ti ha salvata: va in pace.But he said to her, Daughter, thy faith hath made the safe, goe thy vvay in peace.At ipse dixit ei: Filia, fides tua salvam te fecit: vade in pace. 49As he was yet speaking, there cometh one to the ruler of the synagogue, saying to him: Thy daughter is dead: trouble him not.Non aveva finito di dire, quando venne uno a dire al principe della sinagoga: La tua figliuola è morta, non lo incomodare.As he vvas yet speaking, there cōmeth one to the Prince of the synagogue, saying to him, That thy daughter is dead, trouble him not.Adhuc illo loquente, venit quidam ad principem synagogæ, dicens ei: Quia mortua est filia tua, noli vexare illum.
50And Jesus hearing this word, answered the father of the maid: Fear not. Believe only: and she shall be safe.Ma Gesù, udite queste parole, disse al padre della fanciulla: Non temere, soltanto credi, e sarà salva.And IESVS hearing this vvord, ansvvered the father of the maide, Feare not: beleeue only, and she shal be safe.Jesus autem, audito hoc verbo, respondit patri puellæ: Noli timere, crede tantum, et salva erit. 51And when he was come to the house, he suffered not any man to go in with him, but Peter and James and John, and the father and mother of the maiden.E giunto alla casa, non lasciò entrare nessuno con seco, fuori che Pietro, e Giacomo, e Giovanni, e il padre, e la madre della fanciulla.And vvhen he vvas come to the house, he permitted not any man to enter in vvith him, but Peter, and Iames, and Iohn, and the father and mother of the maide.Et cum venisset domum, non permisit intrare secum quemquam, nisi Petrum, et Jacobum, et Joannem, et patrem, et matrem puellæ. 52And all wept and mourned for her. But he said: Weep not. The maid is not dead, but sleepeth.E tutti piangevano, e si picchiavano il petto per causa di lei. Ma egli disse: Non piangete, la fanciulla non è morta, ma dorme.And al vvept, and mourned for her. But he said, Vveepe not, the maide is not dead, but sleepeth.Flebant autem omnes, et plangebant illam. At ille dixit: Nolite flere: non est mortua puella, sed dormit. 53And they laughed him to scorn, knowing that she was dead.E si burlavano di lui sapendo, che era morta.And they derided him, knovving that she vvas dead.Et deridebant eum, scientes quod mortua esset. 54But he taking her by the hand, cried out, saying: Maid, arise.Ma egli presala per mano alzò la voce, e disse: Fanciulla, alzati.But he holding her hand cried saying, Maide arise.Ipse autem tenens manum ejus clamavit, dicens: Puella, surge. 55And her spirit returned: and she arose immediately. And he bid them give her to eat.E ritornò in essa lo spirito, e immediatamente si alzò. Ed egli ordinò, che le fosse dato da mangiare.And her spirit returned, and she rose incontinent. And he bade them giue her to eate.Et reversus est spiritus ejus, et surrexit continuo. Et jussit illi dari manducare. 56And her parents were astonished, whom he charged to tell no man what was done.E i genitori di essa rimasero stupefatti, ed egli comandò loro di non dire a nessuno quel, che era stato.And her parentes vvere astonied, vvhom he commaunded to tel no man that vvhich vvas done.Et stupuerunt parentes ejus, quibus præcepit ne alicui dicerent quod factum erat.
8:2
about the year A.D. 31.
Mention is made in the gospels, of a woman who was a sinner, (Luke 7.) of Mary of Bethania, the sister of Lazarus, (John 11.; John 12.; Mark 14.; Matthew 26.) and of Mary Magdalene, who followed Jesus from Galilee, and ministered to him. Many think all this to belong to one and the same person: others think these were three distinct persons. See the arguments on both sides in Alban Butler's Lives of the Saints, July 22d; and also more at large in the dissertations upon the three Marys, at the conclusion of the harmony in the Bible de Vence.
8:3
Witham
The wife of Chusa, Herod's steward. Literally, his procurator, as in the Rheims translation. The Greek signifies one that provides for another, or manages his concerns. The same word is used, (Matthew 20:8.; Galatians 4:2.) (Witham)
The Greek word is epitropou. It was the custom of the Jews, says St. Jerome, that pious women should minister of their substance, meat, drink, and clothing, to their teachers going about with them. But as this might have given cause of scandal among the Gentiles, St. Paul mentions that he allowed it not. (1 Corinthians 9:5.; 1 Corinthians 9:12.) They thus ministered to our Lord and his apostles of their worldly substance, from whom they received spiritual riches.
8:8
Tirinus
Ears to hear, let him hear, etc. that is he that is willing to hear the word of God, and diligently comply with what is therein commanded, let him be attentive to the words of Christ. For the sight, hearing, and other senses, were not given to man to be used only as beasts use them, but likewise that they might profit his soul to eternal life. (Tirinus)
8:9
Tirinus
After the multitude had left our divine Saviour, his disciples wishing thoroughly to understand the meaning of his instructions, came to him, and desired he would give them an explanation of the parable. (Tirinus)
8:14
Bible de Vence
The sense of the Greek text is: they produce no fruit that arrives at maturity. (Bible de Vence)
8:16
St. Maximus
Our Lord calls himself the lighted candle, placed in the middle of the world. Christ was by nature God, and by dispensation man: and thus, not unlike a torch placed in the middle of a house, does our Lord, seated in the soul of man, illumine all around him. But by the candlestick, is understood the Church, which he illuminates by the refulgent rays of his divine word. (St. Maximus.)
St. Chrysostom
By these expressions, Jesus induces his audience to be very diligent, and quite alive in the momentous affair of salvation; informing them that they are placed in the public view of the whole world. (St. Chrysostom, hom. xv. in Matt.)
8:18
Ven. Bede
He here exhorts his audience to attend to what he was about to deliver, and to apply themselves with all their attention to the divine word; for he who has a desire of hearing the word, shall also receive the grace and power of understanding it. But the man who has no desire of hearing it, though from his learning he might expect to understand it, shall not understand it, because he does not willingly attend to the divine admonitions; hence it is said, Whosoever hath, to him also shall be given. (Ven. Bede)
8:20
Contra Helvidium
These brethren were not the sons of the blessed Virgin Mary, mother of God, as Helvidius wickedly taught; nor yet the sons of Joseph, by another wife; for, as St. Jerome writeth, not only Mary, but Joseph also, observed virginity. (Contra Helvidium, ch. IX. et ibidem, ch. VIII.)
Bristow
In the scriptural idiom, cousins are called brethren. (Bristow)
8:21
Tirinus
There is no tie of affinity and friendship so proper, and so becoming man, as that made by faith in Christ, and strengthened by charity. (Tirinus)
8:22
Witham
And they launched forth: literally, they went up. The sense is, being gone abroad, they set forward, or launched forth, as in the Protestant translation. (Witham)
8:23
Witham
And they were filled; that is the little ship was filled with water. (Witham)
8:24
Ven. Bede
In this Christ evidently shews two distinct natures; his human nature, denoted by his sleep; and his divine nature by stilling the tempest at sea. (Ven. Bede)
8:25
St. Ambrose
After Christ had appeased the storm at sea, the disciples, all astonishment at the miracle, began to whisper to each other, saying, Who is this? not that the disciples were ignorant of whom they were speaking, but they wondered at his mighty works, and at the glory of his divine power. (St. Ambrose)
8:26
St. Augustine
Here St. Matthew relates the history of the two demoniacs, whilst St. Mark and St. Luke speak only of one; but the man mentioned in these two evangelists, was a man of some consideration and consequence, for whose cure the country was deeply interested. (St. Augustine, de concord. evang.)
8:28
St. Jerome
This is not a voluntary confession, which merits a reward, but a forced acknowledgment, extorted against their wills. Like fugitive servants, who, when they meet their masters, think of nothing but of deprecating punishment. The devils think our Lord is come down upon earth to judge them. (St. Jerome)
Jansenius
The torment from which this devil desires to be freed, is the pain and affliction he would suffer by being forced to yield to the power of Christ, in leaving the man; not the general torment of hell, to which he knew he was unchangeably and irrevocably condemned. He was also tormented with the fear, lest he should be now consigned to those eternal pains before his time, as it is expressed in St. Matthew. For, though the evil spirits are unavoidably condemned, and already suffer the chief torments of hell, yet the rigorous fulfilment of all is deferred to the day of judgment. (Jansenius, conc. Evang.)
8:30
Denis the Carthusian
He did not put the question through ignorance of his name, but that his answer might shew forth the divine power in a more glorious manner; as also for our instruction, that knowing the great number of our invisible enemies, we might work out our salvation with fear and trembling, placing all our confidence in God. (Denis the Carthusian)
8:32
Life of St. Anthony
If, says St. Athanasius, the infernal spirits have no power over such impure beasts as swine, with much greater reason then are they deprived of power over man, who is made after God's own image, and redeemed by the blood of his son, Christ Jesus. We should therefore fear only God, and despise the devil. (Life of St. Anthony)
8:33
Jansenius
This event shews what was before asserted, that many devils had possession of the man. The obstinacy of the Sadducees, who denied the existence of evil spirits, was thus likewise refuted; as well as the cavils of certain moderns, who pretend that these effects which appeared in the demoniacs, were not produced by the power of the devil, but were the consequences of some violent natural malady. (Jansenius, conc. Evang.)
8:41
See this explained in Matthew ix. and Mark v.
8:43
All her substance; (olon ton bion) that is all that she had to live upon.
8:45
Menochius' Commentaria
All denied that they had designedly touched him, though, on account of the pressure of the crowd, many unwillingly touched him. (Menochius' Commentaria.)
8:48
In the Greek, have confidence.
8:49
Menochius
[To the ruler of the synagogue.] Para tou archisunagogou, which some interpret, from the house of the ruler. (Menochius)
Menochius
In vain do you trouble him. (Menochius)
8:55
This returning of the souls again, to reanimate the bodies of those whom Christ and his apostles raised from death, (and especially Lazarus, who had been dead four days) doth evidently prove the immortality of the soul. From this place we may also conclusively infer against our adversaries, who say, that every one goeth straight to heaven or hell, that it is not probable that they were called from the one or the other; and therefore from some third place.
8:10
Seeing they may not see.... See the annotation, Mark 4. 12.
8:1
•. That did minister.] Holy women that folowed Christ. It vvas the custome of the Ievves that vvomen of their substance did minister meate and drinke and cloth to their teachers, going about vvith them. vvhich because it might haue been scandalous among the gentiles, 1 Cor. 9, 5. 1•. S. Paul maketh mention that he vsed it not. And they ministred to our Lord of their substance for this cause, that he vvhose spiritual benefites they reaped, might reape their carnal things.
8:2
Concordance Mr. 16, 9.
8:3
aliae multae
8:4
Concordance Mt. 13, 1.
In the liturgy The Gospel vpō the Sunday of Sexagesine.
Concordance Mr. 4, 1.
8:10
Concordance Es. 6, 9.
See the Annotations vpon S. Matthevv. c. 13, 14.
8:13
Against the Heretikes that say, faith once hat can not be lost, and that he vvhich novv hath not faith, neuer had.
8:20
20. Thy brethern.] The brethren of Christ. These brethern of our Lord, vvere not the sonnes of the B. Virgin MARIE the mother of God, Hiero. cōt. as Heluidius vvickedly taught: neither are they to be thought (as some others say) the sonnes of Ioseph by an other vvise: Heluid. C. 9. for (as S. Hierom vvriteth) not only our Lady vvas a virgin, but by reason of her, Ioseph also: that our Sauiour might be borne of a virginal matrimonie. But they are called his brethren (according to the visual speach of the Scriptures) because they vvere his cosins, Ibidē •. 8. either the sonnes of Iosephs brother, or (as the more receiued opinion is) the sonnes of our Ladies sister called Marie of Iames, which Iames therfore is also called the brother of our Lord.
8:21
He did not here disdainfully speake of his mother, but teacheth that our spiritual kinred is to be preferred before carnal cognation. Hilar. in 〈◊〉. Mat.
8:22
Concordance Mt. 8, 23.
Concordance Mar. 4, 36.
8:23
complebantur.
8:24
See the Annotations vpon S. Matthevv c. 8, 24.
8:25
Concordance Mt. 8, 28
8:26
Concordance Mr. 5, 1.
8:40
Concordance Mt. 9, 18.
8:41
Concordance Mr. 5, 22.
8:43
See the Annotations vpon S. Matthew c. 9. 19.
8:45
It is an euidēt signe of prerogatiue, that Peter only is named so often as cheefe of the company. Mar. 1, 36. Act. 5, 29. Luc. 9, 12. Mar. 16, 7. 1 Cor. 15, 5.
8:50
See the Annotations vpon S. Marke c. 5, 36.
8:55
55. Her spirit returned.) This returning of the soules againe into the bodies of them whom CHRIST and his Apostles raised from death (specially Lazarus who had been dead foure daies) doth euidently proue a third place against our aduersaries, A third place after this life. that say, euery one goeth straight to Heauen or to Hel. •or it can not be thought that they vvere called from the one or the other, and therfore from some third place.
8:1
Tatian † AD 180 The Diatessaron 16
… 63] and preaching the kingdom of God, and his twelve with him, [20] and the women which had been healed of diseases and of evil spirits, Mary [21] that was called Magdalene, from whom he had cast out seven devils, and Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, who were ministering to them of their substance.
Tertullian † AD 220 On Monogamy 8
… but simply “women,” who used to minister to them in the same way (as they did) when accompanying the Lord.
St Augustine of Hippo † AD 430 Of the Work of Monks 6
… and the twelve with Him, and certain women which had been healed of evil spirits and infirmities: Mary who is called Magdalene, out of whom seven devils had gone forth, and Joanna wife of Chuza Herod’s steward, and Susanna, and many others, who ministered unto Him of their substance.”
8:2
Tatian † AD 180 The Diatessaron 16
[19] And after that, Jesus was going about in the cities and in the villages, and proclaiming [Arabic, p. 63] and preaching the kingdom of God, and his twelve with him, [20]
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 49.3
… she was delivered from the mighty burden of a sinful character. For she was a notorious sinner; and had it said of her, “Her many sins are forgiven her, for she has loved much.”
8:3
Tatian † AD 180 The Diatessaron 16
[19] And after that, Jesus was going about in the cities and in the villages, and proclaiming [Arabic, p. 63] and preaching the kingdom of God, and his twelve with him, [20] and the women which had been healed of diseases and of evil spirits, Mary [21] that was called Magdalene, from whom he had cast out seven devils,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… For the women of those days were more spirited than lions, sharing with the Apostles their labors for the Gospel’s sake. In this way they went travelling with them, and also performed all other ministries. And even in Christ’s day there followed Him women, “which ministered unto Him of their substance” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 72
… For He cared greatly for the poor, teaching us also to bestow much diligence on this thing. But they thought this, not without a cause, but “because he had the bag.” Yet no one appears to have brought money to Him; that the female disciples nourished Him of their substance, it has said, but this it hath nowhere intimated. (
8:5
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 24
… Let us contemplate, beloved, the resurrection which is at all times taking place. Day and night declare to us a resurrection. The night sinks to sleep, and the day arises; the day [again] departs, and the night comes on. Let us behold the fruits [of the earth], how the sowing of grain takes place. The sower
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… 35 .) And again, “The harvest truly is great, but the laborers are few.” ( Matt. ix. 38 .) But as the first-fruits of this harvest, He himself took [our nature], and bore it up on high. Himself first put in the sickle. Therefore also He calls the Word the Seed. “When,” it says, “the day of Pentecost was fully come” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 51.3
… The Lord Himself sowed it. For He was in the Apostles, seeing that Christ also Himself reaped it. For they are nothing without Him; He is perfect without them. For He saith Himself to them, “For without Me, ye can do nothing.” What then doth Christ from henceforth sowing among the Gentiles say? “A sower went out to sow.”
Pseudo-Clement The Recognitions of Clement 3.14
… but seeing it is necessary that the husbandman, wishing to sow good ground, should sow some seeds, either in stony places, or places that are to be trodden of men, or in places filled with brambles and briers (as our Master also set forth, indicating by these the diversities of the purposes of several souls),
8:6
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.50
… are we to suppose that it is a matter of such slight consequence, and so accessible, that we need but wish, and we would be wise?” “It would be utter folly to do so.” If we, or any learned and prudent man, were to say this to them, and try by degrees to cleanse them from their error, it would be sowing upon rocks,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.73
73. But this speed, in its untrustworthiness and excessive haste, is in danger of being like the seeds which fell upon the rock,
8:7
Tatian † AD 180 The Diatessaron 16
… and when he sowed, some fell on the beaten highway; and it was [26] trodden upon, and the birds ate it. And other fell on the rocks: and some, where there was not much earth; and straightway it sprang up, because it had no depth in [27] the earth: and when the sun rose, it withered; and because it had no root, it dried [28] up.
8:8
Tatian † AD 180 The Diatessaron 16
… And other fell on the rocks: and some, where there was not much earth; and straightway it sprang up, because it had no depth in [27] the earth: and when the sun rose, it withered; and because it had no root, it dried [28] up. And some fell among thorns; and the thorns sprang up with it, and choked it; [29] and it yielded no fruit.
Tertullian † AD 220 The Five Books Against Marcion 4.19
… But there is that direct mode of His speaking to the people—“Ye shall hear with the ear, but ye shall not understand” —which now claims notice as having furnished to Christ that frequent form of His earnest instruction: “He that hath ears to hear, let him hear.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… “We wrestle not against flesh and blood” ( Eph. vi. 12 ); and are you fattening yourself when about to wrestle? The adversary stands grinding his teeth, and are you giving a loose to jollity, and devoting yourself to the table? I know that I speak these things in vain, yet not (in vain) for all. “He that hath ears to hear, let him hear.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 5
These things await him here. And as to what he must undergo hereafter, it is not possible to say what punishment, what vengeance, what torments, what racks are reserved for him There. These things we declare. “He that hath ears to hear, let him hear.” (
St Jerome † AD 420 The Letters of St. Jerome 58.9
… Now this veil rests not only on the face of Moses, but on the evangelists and the apostles as well. To the multitudes the Saviour spoke only in parables and, to make it clear that His words had a mystical meaning, said:—“he that hath ears to hear, let him hear.”
St Augustine of Hippo † AD 430 Of Holy Virginity 46
… whereas yet it is plain both that those differences are many, and that the better are profitable not for the present time, but for eternity. But I judge that the Lord willed to make mention of three differences of fruitfulness, the rest He left to such as understand. For also another Evangelist hath made mention only of the hundred-fold:
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.37
… Hence is what the Lord said, when, speaking to those who had their fleshly ears open, He nevertheless told them, “He that hath ears to hear let him hear;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 18.10
… thy heart perceives even by thy body. But thy body is not what thy heart is; leave even thy body, return to thy heart. In thy body thou didst find eyes in one place, ears in another place: dost thou find this in thy heart? Or hast thou not ears in thy heart? Else of what did the Lord say, “Whoso hath ears to hear, let him hear?”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 7.10
… what feet? what hands hath it? no man can say. And yet it hath feet, for these carry men to church: it hath hands; for these reach forth to the poor: it hath eyes; for thereby we consider the needy: “Blessed is the man,” it is said, “who considereth the needy and the poor.” It hath ears, of which the Lord saith, “He that hath ears to hear let him hear.”
8:9
Tatian † AD 180 The Diatessaron 16
… And some fell among thorns; and the thorns sprang up with it, and choked it; [29] and it yielded no fruit. And other fell into excellent and good ground; and it came up, and grew, and brought forth fruit, some thirty, and some sixty, and some [30] a hundred. And when he said that, he cried, He that hath ears that hear, let him [31] hear.
8:10
Origen † AD 254 Origen De Principiis 3.1-2.7
… And let us look also at the passage in the Gospel—the answer which the Saviour returns to those who inquired why He spake to the multitude in parables. His words are: “That seeing they might not see; and hearing they may hear, and not understand; lest they should be converted, and their sins be forgiven them.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
… “For obedience to the faith.” So it was not the Apostles that achieved it, but grace that paved the way before them. For it was their part to go about and preach, but to persuade was of God, Who wrought in them. As also Luke saith, that “He opened their heart” ( Acts xvi. 14 ); and again, To whom it was given to hear the word of God.
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.40
… that, when the gospel had been first of all preached there by him, many had believed, and there had appeared many adversaries of the same faith, in accordance with that saying of the Lord, “No one cometh unto me, unless it were given him of my Father;” and, “To you it is given to know the mysteries of the kingdom of heaven, but to them it is not given”?
8:11
Tertullian † AD 220 On the Resurrection of the Flesh 33
… because if He always did so, special mention would not be made of His resorting to this mode of address. Besides, there is not a parable which you will not find to be either explained by the Lord Himself, as that of the sower, (which He interprets) of the management of the word of God;
8:13
Tatian † AD 180 The Diatessaron 16
… and this is that which was sown on the middle of the highway. But that which was sown on the rocks is he that heareth the word, and straightway receiveth [45, 46] [Arabic, p. 65] it with joy; only, it hath no root in his soul, but his belief in it is for a time;
8:14
Origen † AD 254 Origen's Commentary on the Gospel of John 1.12
… Saul, when still a persecutor it is said, “Saul Saul, why persecutest thou Me?” and, “I am Jesus whom thou persecutest.” There are those who still have thorns with which they crown and dishonour Jesus, those, namely, who are choked by the cares, and riches, and pleasures of life, and though they have received the word of God, do not bring it to perfection.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 37
… All the glory of the King’s Daughter is within, clothed with golden fringes, embroidered whether by actions or by contemplation. And she who is under the yoke, let her also in some degree be Christ’s; and the virgin altogether Christ’s. Let the one be not entirely chained to the world,
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.11
… Of this kind of men the Psalmist says, I am bent down and am brought low continually ( Ps. xxxviii. 8 ). The fault of such as these the Truth in person reprobates, saying, But the seed which fell among thorns are they which, when they have heard the word, go forth, and are choked with cares and riches and pleasures of life, and bear no fruit (
8:15
Tatian † AD 180 The Diatessaron 16
… and whenever there is distress or persecution because of a word, he [47] stumbleth quickly. And that which was sown among the thorns is he that heareth the word; and the care of this world, and the error of riches, and the rest of the [48] other lusts enter, and choke the word, and it becometh without fruit.
St Augustine of Hippo † AD 430 The Confessions 9.13
37. May she therefore rest in peace with her husband, before or after whom she married none; whom she obeyed, with patience bringing forth fruit
8:16
Tertullian † AD 220 The Five Books Against Marcion 4.19
… If by Marcion’s god it be given, by Marcion’s god also will it be taken away. Now, for whatever reason He threatens the “deprivation,” it will not be the work of a god who knows not how to threaten, because incapable of anger. I am, moreover, astonished when he says that “a candle is not usually hidden,”
8:17
Tertullian † AD 220 The Five Books Against Marcion 4.19
… I am, moreover, astonished when he says that “a candle is not usually hidden,” who had hidden himself—a greater and more needful light—during so long a time; and when he promises that “everything shall be brought out of its secrecy and made manifest,”
Tertullian † AD 220 On Repentance 6
… To approach it by stealth, indeed, and to get the minister appointed over this business misled by your asseverations, is easy; but God takes foresight for His own treasure, and suffers not the unworthy to steal a march upon it. What, in fact, does He say? “Nothing hid which shall not be revealed.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 51.2
… for you were frequently troubled because certain matters which had been decided in your consistory had come to my knowledge. I, therefore, am without a part in the common privilege, since the Lord Jesus says: “That nothing is hidden, which shall not be made known.”
8:18
Tatian † AD 180 The Diatessaron 10
… with good measure, abundant, full, they shall thrust into your [15] bosoms. With what measure ye measure it shall be measured to you. See to it what ye hear: with what measure ye measure it shall be measured to you; and ye [16] shall be given more. I say unto those that hear, He that hath shall be given unto ; and he that hath not, that which he regards
Tertullian † AD 220 The Five Books Against Marcion 2.2
… then especially unique, when He seems to man to be two or more. Now, if from the very first “the natural man, not receiving the things of the Spirit of God,” has deemed God’s law to be foolishness, and has therefore neglected to observe it; and as a further consequence, by his not having faith, “even that which he seemeth to have hath been taken from him”
Tertullian † AD 220 The Five Books Against Marcion 4.19
… He, however, was teaching them that it was the ears of the heart which were necessary; and with these the Creator had said that they would not hear. Therefore it is that He adds by His Christ, “Take heed how ye hear,”
Tertullian † AD 220 De Fuga in Persecutione 11
… the wages to have been given him at the time of his discharge will be kept from him as compensation; nay, even from his former savings a restoration of the master’s loss will be required; for “to him who hath shall be given, but from him who hath not shall be taken away even that which he seemeth to have.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 50
… But whosoever denies that he has from Him, either has not, or is in great danger of being deprived of what he has.
Pseudo-Clement The Clementine Homilies 18.16
… For to him who is worthy to know, is due that which he does not know; but from him who is not worthy, even should he seem to have any thing it is taken away,
8:19
Tertullian † AD 220 The Five Books Against Marcion 4.44.4
4. Epiphanius mentions sundry slight alterations in capp. v. 14, 24, vi. 5, 17. In
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.40
… For, after reporting certain of the Lord’s parables, he has introduced his notice of what took place with His mother and His brethren in the following manner: “Then came to Him His mother and His brethren, and could not come at Him for the press.”
8:21
Tertullian † AD 220 The Five Books Against Marcion 4.26
… “A (certain) mother of the company exclaims, ‘Blessed is the womb that bare Thee, and the paps which Thou hast sucked;’ but the Lord said, ‘Yea, rather, blessed are they that hear the word of God, and keep it.’” Now He had in precisely similar terms rejected His mother or His brethren, whilst preferring those who heard and obeyed God.
St Jerome † AD 420 The Letters of St. Jerome 14.3
… “What mean ye to weep and to break my heart? For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.” The battering-ram of natural affection which so often shatters faith must recoil powerless from the wall of the Gospel. “My mother and my brethren are these whosoever do the will of my Father which is in heaven.”
St Jerome † AD 420 The Letters of St. Jerome 125.7
… As one suffering violence he cries: “O wretched man that I am! who shall deliver me from the body of this death?” Is it likely then that you can pass without fall or wound, unless you keep your heart with all diligence, and say with the Saviour: “my mother and my brethren are these which hear the word of God and do it.”
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 4
… but in so far as He is the First-begotten, He has deemed it worthy of Him to give the name of brethren to all those who, subsequently to and by means of His pre-eminence, are born again into the grace of God through the adoption of sons, according to the truth commended to us by apostolic teaching.
8:22
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 28
… But this evangelist not so, but he maintains the order in this place also. For they did not all of them write all things in this way. And these things I have mentioned before, lest any one from the omission should suppose there was a discordance.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.40
… “Then came to Him His mother and His brethren, and could not come at Him for the press.” Thus he has not explained at what precise time it was that they came to Him. And again, when he passes off from this subject, he proceeds in these terms: “Now it came to pass on one of the days, that He went into a ship with His disciples.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.41
… Luke, on the other hand, after his account of what happened with the mother and the brethren of the Lord, passes to a different subject. But at the same time, in making that transition, he does not institute any such connection as bears the appearance of a want of consistency with this order.
8:23
Tatian † AD 180 The Diatessaron 11
[31] And he said to them on that day in the evening, Let us go over to the other side [32] of the lake; and he left the multitudes. And Jesus went up and sat in the ship, [33] he and his disciples, and there were with them other ships. And there occurred on the sea a great tempest of whirlwind and wind,
8:24
Tatian † AD 180 The Diatessaron 11
… And there occurred on the sea a great tempest of whirlwind and wind, and the ship was on the point of [34] sinking from the greatness of the waves. But Jesus was sleeping on a cushion in the stern of the ship; and his disciples came and awoke him, and said unto him, Our [35] Lord, save us; lo, we perish.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.24
… Where is your faith, O ye of little faith?” And so one of them records one part, and another another part, of the entire saying. The same may be the case with the words spoken by the disciples when they awoke Him. Matthew gives us: “Lord, save us: we perish.” Mark has: “Master, carest Thou not that we perish?” And Luke says simply, “Master, we perish.”
8:25
Tatian † AD 180 The Diatessaron 11
… and his disciples came and awoke him, and said unto him, Our [35] Lord, save us; lo, we perish. And he rose, and rebuked the winds and the turbulence of the water, and said to the sea, Be still, for thou art rebuked; and the wind [36] was still, and there was a great calm. And he said unto them, Why are ye thus [37] afraid? and why have ye no faith?
Tertullian † AD 220 The Five Books Against Marcion 4.20
But “what manner of man is this? for He commandeth even the winds and water!”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.24
… Is it that ye have no faith?” For Mark’s word refers to that perfect faith which is like a grain of mustard seed; and so he, too, speaks in effect of the “little faith.” Luke, again, puts it thus: “Where is your faith?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 46.4
… Since Christ is in each man’s heart by faith, it is signified to us, that his heart as a ship in this world’s tempest is tossed, who forgetteth his faith: as though Christ sleeping it is tossed, but Christ awaking cometh tranquillity. Nay, the Lord Himself, what said He? “Where is your faith?”
8:26
Tatian † AD 180 The Diatessaron 11
… And the people went out to see what had happened; and they came to Jesus, and found the man whose [Arabic, p. 46] devils had gone out, clothed, modest, seated at the feet of Jesus; and they [52] feared. And they reported what they saw, and how the man was healed who had a devil, and concerning those swine also.
8:27
Tatian † AD 180 The Diatessaron 11
[38] And they departed and came to the country of the Gadarenes, which is on the [39] other side, opposite the land of Galilee.
8:28
Tertullian † AD 220 The Five Books Against Marcion 4.20
… Therefore it is of such a war as this that the Psalm may evidently have spoken: “The Lord is strong, The Lord is mighty in battle.” For with the last enemy death did He fight, and through the trophy of the cross He triumphed. Now of what God did the Legion testify that Jesus was the Son?
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.49
49. Did devils fail to understand the full meaning of this name of Son? For we are valuing the heretics at their true worth if we refute them no longer by the teaching of Apostles, but out of the mouth of devils. They cry, and cry often, What have I to do with Thee, Jesus, Thou Son of God most High
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… He pays tribute, but it is out of a fish; yea, He is the King of those who demanded it. He is called a Samaritan and a demoniac; —but He saves him that came down from Jerusalem and fell among thieves; the demons acknowledge Him, and He drives out demons and sinks in the sea legions of foul spirits,
8:29
Tatian † AD 180 The Diatessaron 11
… And no man was [Arabic, p. 45] able to bind him with chains, because any time that he was bound with chains [41] and fetters he cut the chains and loosened the fetters;
St Methodius † AD 311 Oration on the Palms 1
… They saw Lazarus, who was made an exile from the region of death. They heard that He had walked on the sea. They heard of the wine that, without previous culture, was ministered; of the bread that was eaten at that spontaneous banquet; they heard that the demons had been put to flight; the sick restored to health.
8:30
Tatian † AD 180 The Diatessaron 11
… I adjure thee by God, torment me not. And Jesus commanded the unclean spirit to come out of the man: and he had suffered a long [46] time since the time when he came into captivity to it.
Tertullian † AD 220 The Five Books Against Marcion 4.20
… You suppose that He is predicted as a military and armed warrior, instead of one who in a figurative and allegorical sense was to wage a spiritual warfare against spiritual enemies, in spiritual campaigns, and with spiritual weapons: come now, when in one man alone you discover a multitude of demons calling itself Legion ,
8:31
Tatian † AD 180 The Diatessaron 11
… I adjure thee by God, torment me not. And Jesus commanded the unclean spirit to come out of the man: and he had suffered a long [46] time since the time when he came into captivity to it. And Jesus asked him, What is thy name? He said unto him, Legion; for there had entered into him many [47] devils.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 27
VII. But when we have put away from the conversation those who are strangers to it, and sent the great legion
8:32
Tatian † AD 180 The Diatessaron 11
… And Jesus commanded the unclean spirit to come out of the man: and he had suffered a long [46] time since the time when he came into captivity to it. And Jesus asked him, What is thy name? He said unto him, Legion; for there had entered into him many [47] devils. And they besought him that he would not command them to depart into [48] the depths.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
… For in truth he too is among God’s servants, though of the degraded class, and those guilty of offense; and he would not dare set upon any of his fellow servants, had he not first received license from above. And why say I, “his fellow servants?” Not even against swine did he venture any outrage, until He Himself allowed him;
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.26
… He granted also what the devil asked, namely, that His servant, who was to be proved, might be tempted. He granted also the request of unclean spirits, when they besought Him that their legion might be sent into the great herd of swine.
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 6.7
… For, had it not been His will to permit this, they were not about to rebel against the King of heaven and earth. But with a view to a certain mystery, with a certain ulterior meaning, He let the demons go into the swine: to show that the devil hath dominion in them that lead the life of swine.
8:33
Tatian † AD 180 The Diatessaron 11
… He said unto him, Legion; for there had entered into him many [47] devils. And they besought him that he would not command them to depart into [48] the depths. And there was there a herd of many swine, feeding in the mountain, and those devils besought him to give them leave to enter the swine; and he gave [49] them leave.
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 2
Praise we Him Who watched and put to sleep him that led us captive. Praise we Him Who went to sleep, and chased our deep sleep away. Glory be to God Who cured weak manhood! Glory be to Him Who was baptized, and drowned our iniquity in the deep, and choked him
8:34
Tatian † AD 180 The Diatessaron 11
… and he gave [49] them leave. And the devils went out of the man and entered into the swine. And that herd hastened to the summit and fell down into the midst of the sea, about two [50] thousand, and they were choked in the water.
8:35
Tatian † AD 180 The Diatessaron 11
… and he gave [49] them leave. And the devils went out of the man and entered into the swine. And that herd hastened to the summit and fell down into the midst of the sea, about two [50] thousand, and they were choked in the water. And when the keepers saw what [51] happened, they fled, and told those in the cities and villages.
Constantine the Great † AD 337 The Oration of Constantine 6
… if, therefore, fate itself be a law, it must be a law devised by God. All things, therefore, are subject to God, and nothing is beyond the sphere of his power. If it be said that fate is the will of God, and is so considered, we admit the fact. But in what respect do justice, or self-control,
8:36
Tatian † AD 180 The Diatessaron 11
… And when the keepers saw what [51] happened, they fled, and told those in the cities and villages. And the people went out to see what had happened; and they came to Jesus, and found the man whose [Arabic, p. 46] devils had gone out, clothed, modest, seated at the feet of Jesus; and they [52] feared.
8:37
Tatian † AD 180 The Diatessaron 12
[1] And all the multitude of the Gadarenes entreated him to depart from them, because that great fear took hold upon them.
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.20
20. The Gerasenes could not bear the presence of Christ;
8:38
Tatian † AD 180 The Diatessaron 12
[2, 3] But Jesus went up into the ship, and crossed, and came to his city.
8:39
Tatian † AD 180 The Diatessaron 12
[2, 3] But Jesus went up into the ship, and crossed, and came to his city. And that man from whom the devils went out entreated that he might stay with him; but [4] Jesus sent him away, and said unto him,
8:40
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.28
… “And it came to pass that, when Jesus was returned, the people gladly received Him; for they were all waiting for Him. And, behold, there came a man named Jairus, and he was a ruler of the synagogue, and he fell down at Jesus’ feet,” and so on.
8:41
Tatian † AD 180 The Diatessaron 12
[6] And when Jesus had crossed in the ship to that side, a great multitude received [7] him; and they were all looking for him.
St Irenaeus of Lyons † AD 202 Against Heresies 1.8.2
… They maintain, further, that that girl of twelve years old, the daughter of the ruler of the synagogue,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.6
6. Of this you have a very sacred figure in the Gospel also. A daughter of a ruler of the synagogue was really dead, and her father besought the Lord, that He would go to her; he had left her sick, and in extreme danger.
8:43
Tertullian † AD 220 The Five Books Against Marcion 4.20
… Now, behold an inkling of the Creator’s failings and infirmities in Christ; for I on my side mean to impute to Him ignorance. Allow me some indulgence in my effort against the heretic. Jesus is touched by the woman who had an issue of blood,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 33.8
… In fact, they made this reply: "The crowd throngeth Thee, and sayest Thou, Who hath touched me?"
8:44
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.80
80. The saint was being carried out, lifted high by the hands of holy men, and everyone was eager, some to seize the hem of his garment,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… This charm will not only bring the serpent out of his lurking places, and cast him into the fire ( Acts xxviii. 5 ), but even wounds it healeth. But if some that have said this Name have not been healed, it came of their own little faith, and was not owing to any weakness in what they said. For some did throng Jesus and press Him (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.14
… He might also cavil at Christ’s not knowing who touched Him, when the woman suffering from an issue of blood touched the hem of His garment; as Faustus blames God for not knowing where Adam had hid himself. If this ignorance is implied in God’s saying, "Where art thou, Adam?" the same may be said of Christ’s asking, "Who touched me?"
8:45
Tatian † AD 180 The Diatessaron 12
… And immediately the fountain of her blood was dried; and she felt in her body that she was healed [16] of her plague. And Jesus straightway knew within himself that power had gone out of him; and he turned to the crowd, and said, Who approached unto my garments? [17]
Origen † AD 254 Origen's Commentary on Matthew 10.19
… See, then, that to those who said, “Why could we not cast it out?” He said, “Because of your little faith.” And to Peter, when he began to sink, it was said, “O thou of little faith, wherefore didst thou doubt?”
St Basil the Great † AD 379 De Spiritu Sancto 5
… For instance, the Lord says, “I perceive that virtue is gone out of me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
… Thus, when she had approached Him, saith he, and had received her health, Christ did not immediately call her, but first He saith, “Which is he that touched me?” Then when Peter and they that were with Him said, Master, the multitude throng Thee, and press Thee, and sayest Thou, who touched me?”
St Augustine of Hippo † AD 430 Against Lying 27
27. There are some things of this sort even of our Saviour in the Gospel, because the Lord of the Prophets deigned to be Himself also a Prophet. Such are those where, concerning the woman which had an issue of blood, He said, “Who touched Me?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 12.5
5. This absence, so to say, of His body, and presence of His power among all nations, He signified also in the instance of that woman who had touched the edge of His garment, when He asketh, saying, “Who touched Me?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 26.3
… This is why that woman who touched the hem of His garment touched Him more than did the crowd that pressed Him. Therefore the Lord said, “Who touched me?” And the disciples wondering said, “The multitude throng Thee, and press Thee, and sayest Thou, Who touched me?”
8:46
Tatian † AD 180 The Diatessaron 12
… And Jesus straightway knew within himself that power had gone out of him; and he turned to the crowd, and said, Who approached unto my garments? [17] And on their denying, all of them, Simon Cephas and those with him said unto him, Our Master, the multitudes throng thee and press thee, and sayest thou, Who approached [18] unto me?
Origen † AD 254 Origen's Commentary on Matthew 11.17
… of children,” we ought to say that, “He who emptied Himself and took upon Him the form of a servant,” brought a measure of power such as the world was capable of receiving, of which power also He was conscious that a certain quantity went forth from Him as is plain from the words, “Some one did touch Me, for I perceived that power had gone forth from Me.”
St Basil the Great † AD 379 De Spiritu Sancto 5
… For instance, the Lord says, “I perceive that virtue is gone out of me.”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.9
… And in another place you read: “Of His fulness have all we received.” And the Lord Himself said: “He shall take of Mine and show it unto you.” And before, He said: “I perceive that virtue is gone out of Me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
… He for His part continued to say, “Somebody hath touched me, for I perceive that virtue is gone out of me;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
… But as He doth in the case of the centurion, saying, “I will come and heal him,” that we might learn the godly fear of that man, and might hear him say, “I am not worthy that Thou shouldest come under my roof;” and as He doth in the case of her that had the issue of blood, saying, “I perceive that virtue hath gone out of me,”
Sulpicius Severus † AD 420 On the Life of St. Martin 7
… And truly a marvelous spectacle met them, for they beheld the man alive whom they had formerly left dead. Thus being restored to life, and having immediately obtained baptism, he lived for many years afterwards; and he was the first who offered himself to us both as a subject that had experienced the virtues
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 99.7
… And of the same character also are His words regarding the woman that suffered from the bloody flux: “Some one hath touched me; for I perceive that virtue is gone out of me.”
8:47
Tatian † AD 180 The Diatessaron 12
… and he turned to the crowd, and said, Who approached unto my garments? [17] And on their denying, all of them, Simon Cephas and those with him said unto him, Our Master, the multitudes throng thee and press thee, and sayest thou, Who approached [18] unto me? And he said, Some one approached unto me; and I knew that [19] power went forth from me.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
… but the woman, had this not happened, would have gone away hid, deprived of those great praises. For this cause He brought her forward, and proclaimed her praise, and cast out her fear, (for “she came,” it is said, “trembling”
8:48
Tatian † AD 180 The Diatessaron 12
… and I knew that [19] power went forth from me. And that woman, when she saw that she was not hid [20] from him, came fearing and agitated (for she knew what had happened to her), and fell down and worshipped him, and told, in the presence of all the people, for what [21] reason she touched him , and how she was healed immediately.
Tertullian † AD 220 The Five Books Against Marcion 4.20
… and therefore, as the law forbids contact with a woman with an issue, He desired not only that this woman should touch Him, but that He should heal her. Here, then, is a God who is not merciful by nature, but in hostility! Yet, if we find that such was the merit of this woman’s faith, that He said unto her, Thy faith hath saved thee,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
… For this cause He brought her forward, and proclaimed her praise, and cast out her fear, (for “she came,” it is said, “trembling” ); and He caused her to be of good courage, and together with health of body, He gave her also other provisions for her journey, in that He said, “Go in peace.”
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Tatian † AD 180 The Diatessaron 12
… And her spirit returned, and straightway [30] she arose and walked: and she was about twelve years of age . And he commanded [31] that there should be given to her something to eat. And her father wondered greatly: [32] and he warned them that they should tell no man what had happened. And this report spread in all that land.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
And if Luke say that men came, saying, “Trouble not the Master, for she is dead;”
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Tatian † AD 180 The Diatessaron 12
[22] And while he was yet speaking, there came a man from the house of the chief of the synagogue, and said unto him, Thy daughter hath died; so trouble not the [23] teacher.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
… Therefore to correct this weakness beforehand, He brings forward the simple woman. For as to that ruler being quite of the grosser sort, hear what He saith unto him: “Fear not, do thou believe only, and she shall be made whole.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.28
… But, as the case really stands, it is not said that he gave his consent to the parties who brought that report, and who bade the Master no more think of coming now. And together with this, we have to observe, that when the Lord addressed him in these terms, “Fear not: believe only, and she shall be made whole,”
8:51
St Irenaeus of Lyons † AD 202 Against Heresies 2.24.4
… The Lord also, as the fifth person, entered into the apartment of the dead maiden, and raised her up again; for, says [the Scripture], “He suffered no man to go in, save Peter and James, and the father and mother of the maiden.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 72
… yet in fact he has gone through other no trifling praises of himself. Seems it to thee a small thing that, when he had heard, “Follow Me,” he straightway left his nets, and his father, and followed; and that Christ took him alone with Peter into the mountain, ( Matt. xvii. 1 ,) and another time again when He went into a house? (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 21
… “But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.” ( v. 40 .) Why does he put them all out? That he may not be confused nor disturbed by their weeping. “And having knelt down, he prayed.” Observe the intentness of his prayer. “And
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 69
… For your most excellent husband, as the Lord Himself said, “is not dead but sleepeth”
8:53
Tatian † AD 180 The Diatessaron 12
… And he suffered no man to go with him, except [25] Simon Cephas, and James, and John the brother of James. And they reached the house of the chief of the synagogue; and he saw them agitated, weeping and wailing. [26] And he entered, and said unto them, Why are ye agitated and weeping? the [27] [Arabic, p. 48] maid hath not died, but she is sleeping.
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St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John chapter21.11
11. And who are these dead whom the Father and the Son quicken? Are they the same of whom we have spoken—Lazarus, or that widow’s son, or the ruler of the synagogue’s daughter?
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.15
… In like manner also, in the case of Christ, His divinity possesses an energy that is divine and omnipotent while His humanity has an energy such as is our own. And the effect of His human energy was His taking the child by the hand and drawing her to Himself, while that of His divine energy was the restoring of her to life
8:55
Tatian † AD 180 The Diatessaron 12
… 48] maid hath not died, but she is sleeping. And they laughed at him, for [28] they knew that she had died. And he put every man forth without, and took the father of the maid, and her mother, and Simon, and James, and John, and [29] entered into the place where the maid was laid. And he took hold of the hand of the maid, and said unto her, Maid, arise.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 37
… wherefore the Evangelist saith, that the ruler of the feast “knew not whence it was,” thus showing the impartiality of his testimony. And in another place, when He raised the dead, He said, “Give ye him to eat”;
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Tatian † AD 180 The Diatessaron 12
… And he took hold of the hand of the maid, and said unto her, Maid, arise. And her spirit returned, and straightway [30] she arose and walked: and she was about twelve years of age . And he commanded [31] that there should be given to her something to eat.
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Theophylact † 1107
He who descended from heaven, for our example and imitation, gives us a lesson not to be slothful in teaching. Hence it is said, And it came to pass afterward that he went, &c.
St Gregory Nazianzen † AD 390 Orat. xxxvii. 2.
For He passes from place to place, that He may not only gain many, but may consecrate many places. He sleeps and labours, that He may sanctify sleep and labour. He weeps, that He may give a value to tears. He preaches heavenly things, that He may exalt His hearers.
Titus of Bostra † AD 378
For He who descends from heaven to earth, brings tidings to them that dwell on earth of a heavenly kingdom. But who ought to preach the kingdom of heaven? Many prophets came, yet preached not the kingdom of heaven, for how could they pretend to speak of things which they perceived not?
St Isidore of Pelusium † AD 450 lib. iii. ep. 206.
Now this kingdom of God some think to be higher and better than the heavenly kingdom, but some think it to be one and the same in reality, but called by different names; at one time the kingdom of God from Him who reigneth, but at another the kingdom of heaven from the Angels and Saints, His subjects, who are said to be of heaven.
St Bede † AD 735
But like the eagle, enticing its young ones to fly, our Lord, step by step, raises up His disciples to heavenly things. He first of all teaches in the synagogues, and performs miracles. He next chooses twelve whom He names Apostles; He afterwards takes them alone with Him, as He preached throughout the cities and villages, as it follows, And the twelve were with him.
Theophylact † 1107
Not teaching or preaching, but to be instructed by Him. But lest it should seem that the women were hindered from following Christ, it is added, And certain women which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils.
St Bede † AD 735
Mary Magdalene is the same of whose repentance, without mention of her name, we have just read. For the Evangelist, when he relates her going with our Lord, rightly distinguishes her by her known name, but when describing the sinner but penitent, He speaks of her generally as a woman; lest the mark of her former guilt should blacken a name of so great report. Out of whom seven devils are reported to have gone, that it might be shewn that she was full of all vices.
St Gregory the Great † AD 604 Hom. 33. in Ev.
For what is understood by the seven devils, but all vices? For since all time is comprehended by seven days, rightly by the number seven is universality represented: Mary therefore had seven devils, for she was full of every kind of vice. It follows, And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others who ministered to him of their substance.
St Jerome † AD 420 in Matt. 27:55.
It was a Jewish custom, nor was it thought blameable, according to the ancient manners of that nation, that women should afford of their substance food and clothing to their teachers. This custom, as it might cause offence to the Gentiles, St. Paul relates he had cast off. (1 Cor. 9:15.) But these ministered unto the Lord of their substance, that He might reap their carnal things from whom they had reaped spiritual things. Not that the Lord needed the food of His creatures, but that He might set an example to masters, that they ought to be content with food and clothing from their disciples.
St Bede † AD 735
But Mary is by interpretation, “bitter sea,” because of the loud wailing of her penitence; Magdalene, “a tower, or rather belonging to a tower,” from the tower of which it is said, Thou art become my hope, my strong tower from the face of my enemy. (Ps. 61:3.) Joanna is by interpretation “the Lord her grace,” or “the merciful Lord,” for from Him cometh every thing that we live upon. But if Mary, cleansed from the corruption of her sins, points to the Church of the Gentiles, why does not Joanna represent the same Church formerly subject to the worship of idols? For every evil spirit whilst he acts for the devil’s kingdom, is as it were Herod’s steward. Susanna is interpreted, “a lily,” or its grace, because of the fragrance and whiteness of the heavenly life, and the golden heat of inward love.
The Latin text
Theophylactus
Qui caelitus descendit, ut exemplum fieret nobis et forma, instruit nos non pigritare in docendo; unde dicitur et factum est deinceps, et ipse iter faciebat per civitates et castella, praedicans, et evangelizans regnum Dei
Gregorius Nazianzenus
Vadit quippe de loco in locum, non solum ut plures lucretur, sed etiam ut multa dedicet loca. Dormit, laborat, ut somnum et laborem sanctificet; plorat ut det pretium lacrymis; praedicat caelestia, ut audientes exaltet
Titus
Qui enim de caelo ad terram descendit, annuntiat habitantibus terram regnum caeleste, ut terram in caelum convertat. Quis autem praedicare debebat regnum Dei, nisi filius Dei, cuius est regnum? Venerunt plures prophetae, non tamen praedicaverunt regnum caelorum: nam qualiter eorum quae non viderunt sermonem praetenderent?
Isidorus abbas
Hoc autem regnum Dei aliquibus videtur altius et melius regno caelesti; quibusdam vero unum et idem secundum essentiam, sed diversimode nominari; aliquando quidem regnum Dei a regnante, aliquando autem regnum caelorum a subditis Angelis et sanctis, qui caeli dicuntur
Beda
More autem aquilae provocantis ad volandum pullos suos, dominus pedetentim discipulos suos ad sublimia erigit. Siquidem primo docet in synagogis et miracula facit; ex hinc duodecim, quos apostolos nominat, eligit; postmodum omnes praedicans secum ducit; unde sequitur et duodecim cum illo
Theophylactus
Non docentes, aut praedicantes, sed instruendi ab eo. Ne autem femineus sexus prohiberi videretur sequi Christum, subditur et mulieres aliquae, quae erant curatae a spiritibus malis et infirmitatibus; Maria quae vocatur Magdalena, de qua septem Daemonia exierant
Beda
Maria Magdalena ipsa est, cuius tacito nomine proxima lectio poenitentiam narrat. Nam pulchre Evangelista ubi eam cum domino iter facere commemorat, noto hanc vocabulo manifestat; ubi vero peccatricem, sed poenitentem describit, mulierem generaliter dicit, ne nomen tantae famae, prisci erroris nota fuscaret, de qua Daemonia septem exiisse referuntur
Gregorius in Evang
Quid enim per septem Daemonia nisi universa vitia intelliguntur? Quia enim septem diebus omne tempus comprehenditur, recte septenario numero universitas figuratur. Septem ergo Daemonia Maria habuit, quae universis vitiis plena fuit. Sequitur et Ioanna uxor Chusae procuratoris Herodis, et Susanna, et aliae multae, quae ministrabant ei de facultatibus suis
Hieronymus Comm. super Matth
Consuetudinis Iudaicae fuit, nec ducebatur in culpam more gentis antiquo, ut mulieres de substantia sua victum atque vestitum praeceptoribus darent. Hoc quia scandalum facere poterat in nationibus, Paulus se abiecisse commemorat. Ministrabant autem domino de substantia sua, ut meteret earum carnalia, cuius ipsae metebant spiritualia: non quod indigeret cibis dominus creaturarum; sed ut typum ostenderet magistrorum, quod victu atque vestitu de discipulis deberent esse contenti
Beda
Interpretatur autem Maria amarum mare propter poenitentiae rugitum, Magdalena turris, vel melius turrensis, a turre, de qua dicitur: factus est spes mea turris fortitudinis a facie inimici. Ioanna dominus gratia eius, vel dominus misericors interpretatur, videlicet quia eius est omne quod vivimus. Si autem Maria mundata a sorde vitiorum Ecclesiam de gentibus insinuat, cur non Ioanna eamdem designat Ecclesiam quondam idolorum cultui subditam? Nam quilibet malignus spiritus dum pro regno Diaboli facit, quasi Herodis procurator existit. Interpretatur Susanna lilium, aut gratia eius, propter odoriferum caelestis vitae candorem, aureumque internae dilectionis ardorem
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Theophylact † 1107
That which David had foretold in the person of Christ, I will open my mouth in parables, (Ps. 78:2.) the Lord here fulfils; as it is said, And when much people were gathered together, and were come to him out of every city, he spake by a parable. But the Lord speaks by a parable, first indeed that He may make His hearers more attentive. For men were accustomed to exercise their minds on dark sayings, and to despise what was plain; and next, that the unworthy might not receive what was spoken mystically.
Origen † AD 253
And therefore it is significantly said, When much people were gathered together, and were come to him out of every city. For not many but few there are who walk the strait road, and find the way which leadeth to life. Hence Matthew says, that He taught without the house by parables, but within the house explained the parable to His disciples. (Matt. 13:36.)
Eusebius † AD 339
Now Christ most fitly puts forth His first parable to the multitude not only of those who then stood by, but of those also who were to come after them, inducing them to listen to His words, saying, A sower went out to sow his seed.
St Bede † AD 735
The sower we can conceive to be none other but the Son of God, Who going forth from His Father’s bosom whither no creature had attained, came into the world that He might bear witness to the truth. (John 18:37.)
St John Chrysostom † AD 407 Hom. 44. in Matt.
Now His going, Who is every where, was not local, but through the vail of the flesh He approached us. But Christ fitly denominates His advent, His going forth. For we were aliens from God, and cast out as criminals, and rebels to the king, but he who wishes to reconcile man, going out to them, speaks to them without, until having become meet for the royal presence, He brings them within; so also did Christ.
Theophylact † 1107
But He went out now, not to destroy the husbandmen, or to burn up the earth, but He went out to sow. For oftimes the husbandman who sows, goes out for some other cause, not only to sow.
Eusebius † AD 339
Some went out from the heavenly country and descended among men, not however to sow, for they were not sowers, but ministering spirits sent forth to minister. (Heb. 1:14.) Moses also and the prophets after him did not plant in men the mysteries of the kingdom of heaven, but by keeping back the foolish from the error of iniquity, and the worship of idols, they tilled as it were the souls of men, and brought them into cultivation. But the only Sower of all, the Word of God, went out to sow the new seed of the Gospel, that is, the mysteries of the kingdom of heaven.
Theophylact † 1107
But the Son of God never ceases to sow in our hearts, for not only when teaching, but creating, He sows good seed in our hearts.
Titus of Bostra † AD 378
But He went out to sow His seed, He receives not the word as borrowed, for He is by nature the Word of the living God. The seed is not then of Paul, or of John, but they have it because they have received it. Christ has His own seed, drawing forth His teaching from His own nature. Hence also the Jews said, How knoweth this man letters, having never learned? (John 7:15.)
Eusebius † AD 339
He teaches therefore that there are two classes of those who received the seed; the first, of those who have been made worthy of the heavenly calling, but fall from grace through carelessness and sloth; but the second, of those who multiply the seed bearing good fruit. But according to Matthew he makes three divisions in each class. For those who corrupt the seed have not all the same manner of destruction, and those who bear fruit from it do not receive an equal abundance. He wisely sets forth the cases of those who lose the seed. For some though they have not sinned, have lost the good seed implanted in their hearts, through its having been withdrawn from their thoughts and memory by evil spirits, and devils who fly through the air; or deceitful and cunning men, whom He calls the birds of the air. Hence it follows, And as he sowed, some fell by the way side.
Theophylact † 1107
He said not that the sower threw some on the way side, but that it fell by the way side. For he who sows teaches the right word, but the word falls in different ways upon the hearers, so that some of them are called the way side: and it was trodden down, and the birds of the air devoured it.
St Cyril of Alexandria † AD 444
For every way side is in some measure dry and uncultivated, because it is trodden down by all men, and no seed gains moisture on it. So the divine warning reaches not the unteachable heart, that it should bring forth the praise of virtue. These then are the ways frequented by unclean spirits. There are again some who bear faith about them, as if it consisted in the nakedness of words; their faith is without root, of whom it is added, And some fell upon a rock, and as soon as it sprung up, it withered away, because it lacked moisture.
St Bede † AD 735
The rock, he says, is the hard and unsubdued heart. Now the moisture at the root of the seed is the same as what is called in another parable, the oil to trim the lamps of the virgins, that is, love and stedfastness in virtue. (Matt. 25.)
Eusebius † AD 339
There are also some who through covetousness, the desire of pleasure and worldly cares, which indeed Christ calls thorns, suffer the seed which has been sown in them to be choked.
St John Chrysostom † AD 407 Hom. 44. in Matt.
For as the thorns do not let the seed grow up, but when it has been sown choke it by thickening round it, so the cares of this present life permit not the seed to bear fruit. But in things of sense the husbandman must be reproved who would sow amid thorns on a rock and the way side, for it is impossible that the rocks should become earth, the way not be a way, the thorns not be thorns. But in rational things it is otherwise. For it is possible that the rock should be converted into a fruitful soil, the way not be trodden down, the thorns dispersed.
St Cyril of Alexandria † AD 444
Now the rich and fruitful ground is the honest and good hearts which receive deeply the seeds of the word, and retain them and cherish them. And whatever is added to this, And some fell upon good ground, and springing up, brought forth fruit an hundredfold. For when the divine word is poured into a soul free from all anxieties, then it strikes root deep, and sends forth as it were the ear, and in its due season comes to perfection.
St Bede † AD 735
For by fruit a hundredfold, he means perfect fruit. For the number ten is always taken to imply perfection, because in ten precepts is contained the keeping, or the observance of the law. But the number ten multiplied by itself amounts to a hundred; hence by a hundred very great perfection is signified.
St Cyril of Alexandria † AD 444
But what the meaning of the parable is, let us hear from him who made it, as it follows, And when he had said these things, he cried, He that hath ears to hear, let him hear.
St Basil the Great † AD 379 Hom. in Princ. Prov.
Hearing has reference to the understanding. By this then our Lord stirs us up to listen attentively to the meaning of those things which are spoken.
St Bede † AD 735
For as often as the admonition occurs either in the Gospel or the Revelation of St. John, it signifies that there is a mystical meaning in what is said, and we must inquire more closely into it. Hence the disciples who were ignorant ask our Saviour, for it follows, And his disciples asked him, &c. But let no one suppose that as soon as the parable was finished His disciples asked Him, but as Mark says, When he was alone they asked him. (Mark 4:10.)
Origen † AD 253 in Prov. 1.
Now a parable is a narration of an action as done, yet not done according to the letter, though it might have been, representing certain things by means of others which are given in the parable. An enigma is a continued story of things which are spoken of as done, and yet have not been done, nor are possible to be done, but contains a concealed meaning, as that which is mentioned in the Book of Judges, that the trees went forth to anoint a king over them. (Judges 9:8.) But it was not literally a fact as is said, A sower went out to sow, like those facts related in history, yet it might have been so.
Eusebius † AD 339
But our Lord told them the reason why He spake to the multitudes in parables, as follows, And he said, Unto you it is given to know the mysteries of God.
St Gregory Nazianzen † AD 390 ubi sup.
When you hear this you must not entertain the notion of different natures, as certain heretics do, who think that some men indeed are of a perishing nature, others of a saving nature, but that some are so constituted that their will leads them to better or worse. But add to the words, To you it is given, if willing and truly worthy.
Theophylact † 1107
But to those who are unworthy of such mysteries, they are obscurely spoken. Hence it follows, But to the rest in parables, that seeing they might not see, and hearing they might not understand. For they think they see, but see not, and hear indeed, but do not understand. For this reason Christ hides this from them, lest they should beget a greater prejudice against them, if after they had known the mysteries of Christ, they despised them. For he who understands and afterwards despises, shall be more severely punished.
St Bede † AD 735
Rightly then do they hear in parables, who having closed the senses of their heart, care not to know the truth, forgetful of what the Lord told them. He that hath ears to hear, let him hear.
St Gregory the Great † AD 604 in Hom. 15 in Ev.
But our Lord condescended to explain what He said, that we might know how to seek for explanation in those things which He is unwilling to explain through Himself. For it follows, Now the parable is this: The seed is the word of God.
Eusebius † AD 339
Now He says, that there are three reasons why men destroy the seed implanted in their hearts. For some destroy the seed that is hid in them by lightly giving heed to those that wish to deceive, of whom He adds, Those by the way side are they that hear: then cometh the devil, and taketh away the word out of their hearts.
St Bede † AD 735
Who in truth deign to receive the word which they hear with no faith, with no understanding, at least with no attempt to test the value of it.
Eusebius † AD 339
But some there are who having not received the word in any depth of heart, are soon overcome when adversity assails them, of whom it is added, They on the rock are they which when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
St Cyril of Alexandria † AD 444
For when they enter the Church they gladly wait on the divine mysteries, but with infirmity of purpose. But when they leave the Church they forget the sacred discipline, and as long as Christians are undisturbed, their faith is lasting; but when persecution harasses, their heart fails them, for their faith was without root.
St Gregory the Great † AD 604 ubi sup.
Many men propose to begin a good work, but as soon as they have become annoyed by adversity or temptation, they abandon what they had begun. The rocky ground then had no moisture to carry on to constancy fruit which it had put forth.
Eusebius † AD 339
But some choke the seed which has been deposited in them with riches and vain delights, as if with choking thorns, of whom it is added, And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches of this life, &c.
St Gregory the Great † AD 604 ubi sup.
It is wonderful that the Lord has represented riches as thorns, for these prick, while those delight, and yet they are thorns, for they lacerate the mind by the prickings of their thoughts, and whenever they entice to see they draw blood, as if inflicting a wound. But there are two things which He joins to riches, cares and pleasures, for they oppress the mind by anxiety and unnerve it by luxuries, but they choke the seed, for they strangle the throat of the heart with vexatious thoughts, and while they let not a good desire enter the heart, they close up as it were the passage of the vital breath.
Eusebius † AD 339
Now these things were foretold by our Saviour according to His foreknowledge, and that their case is so, experience testifies. For in no wise do men fall away from the truth of divine worship, but according to some of the causes before mentioned by Him.
St John Chrysostom † AD 407 Hom. 44. in Matt.
And to sum up many things in a few words. Some indeed as careless hearers, some as weak, but others as the very slaves of pleasure and worldly things, hold aloof from what is good. The order of the way side, the rock, and the thorns is well, for we have first need of recollection and caution, next of fortitude, and then of contempt of things present. He therefore places the good ground in opposition to the way, the rock, and the thorns. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, &c. For they who are on the way side keep not the word, but the devil takes away their seed. But they who are on the rock sustain not patiently the assaults of temptation through weakness. But they who are among thorns bear no fruit, but are choked.
St Gregory the Great † AD 604 ubi sup.
The good ground then bears fruit through patience, for nothing we do is good unless we endure patiently our closest evils. They therefore bear fruit through patience, who when they bear strifes humbly, are after the scourge received with joy to a heavenly rest.
The Latin text
Theophylactus
Quod David in persona Christi praedixerat: aperiam in parabolis os meum, hic dominus implet; unde dicitur cum autem turba plurima conveniret, et de civitatibus properarent ad eum, dixit per similitudinem. Loquitur autem dominus per similitudinem primo quidem ut attentiores faceret auditores: consueverunt enim homines in obscuris se exercitare, et spernere manifesta: deinde ut non caperent indigni quae mystice dicebantur
Origenes
Et ideo signanter dicitur cum turba plurima conveniret: non enim sunt multi, sed pauci qui per arctam viam incedunt, et qui inveniunt viam quae ducit ad vitam: unde Matthaeus dicit quod extra domum docebat per parabolas, sed intra domum parabolam discipulis exposuit
Eusebius
Satis autem congrue Christus primam proponit parabolam multitudini, non solum tunc astantium, sed etiam futurorum post illos, inducens ad audientiam verborum suorum, cum dicit exiit qui seminat, seminare semen suum
Beda
Satorem illum nullum melius quam filium Dei intelligere possumus, qui de sinu patris, quo creaturae non erat accessus, egrediens, ad hoc venit in mundum ut testimonium perhiberet veritati
Chrysostomus in Matthaeum
Exiit autem qui ubique est, non localiter, sed per amictum carnis nobis appropinquavit. Decenter autem adventum proprium Christus exitum nominat: eramus enim exclusi a Deo; et sicuti condemnati et rebelles regi eiecti sunt; qui vero reconciliare vult eos, exeundo ad ipsos extra cum eis loquitur, donec dignos iam factos aspectu regio eos introducat: sic etiam Christus fecit
Theophylactus
Exiit autem nunc, non ut agricolas perderet aut combureret terram; sed exiit seminare: saepe enim agricola qui seminat, ob aliam causam exit, non solum ut seminet
Eusebius
Exierunt autem nonnulli a patria caelesti, et ad homines descenderunt, non tamen ut sererent, neque enim satores erant, sed administratorii spiritus in ministerium missi. Moyses etiam et prophetae post eum non inseruerunt hominibus mysteria regni caelorum; sed retrahendo insipientes ab errore nequitiae et idolorum cultu, quasi colebant animas hominum, et in novalia redigebant. Solus autem omnium sator verbum Dei exivit, evangelizaturus nova semina, scilicet mysteria regni caelorum
Theophylactus
Non cessat autem Dei filius semper in nostris animabus seminare; nam non solum cum docet, sed etiam cum creat, in nostris animabus seminat semina bona
Titus
Exiit autem ut seminaret semen suum; non autem accepit verbum quasi mutuatum, cum ipse naturaliter sit verbum Dei vivi. Non est igitur suum proprium semen Pauli vel Ioannis; sed habent cum acceperint; Christus autem habet proprium semen, proferens doctrinam ex sua natura; unde et Iudaei dicebant: qualiter hic litteras novit, quas non didicit?
Eusebius
Docet igitur duos esse gradus eorum qui recipiunt semina: primum quidem eorum qui digni facti sunt vocatione caelesti, sed labuntur a gratia propter negligentiam et torporem; secundum vero multiplicantium semen in bonis fructibus. Ponit autem secundum Matthaeum tres differentias in quolibet gradu. Nam qui corrumpunt semen, non similem habent perditionis modum; et qui ab eo fructificant, non aequam recipiunt copiam. Sane actiones perdentium ostendit semen. Quidam enim cum non peccaverint, suis animabus insita sibi semina salubria perdiderunt, subtracta ab intentione et memoria eorum per spiritus malignos et Daemones, qui volant per aerem, vel viros fallaces et callidos, quae volatilia nuncupavit; unde subdit et dum seminat, aliud cecidit secus viam
Theophylactus
Non dixit quod seminans proiecit aliud secus viam, sed quod semen cecidit. Qui enim seminat, docet rectum sermonem; sed sermo diversimode cadit in audientes, ut quidam eorum via dicantur. Et conculcatum est, et volucres caeli comederunt illud
Cyrillus
Arida enim est et inculta quodammodo omnis via, eo quod a cunctis conculcatur, ac nihil ex seminibus humatur in ea. Sic igitur habentes cor indocile non penetrat divina monitio, ut possit laudem germinare virtutum; sed tales sunt via frequentata immundis spiritibus. Sunt iterum aliqui leviter gerentes fidem in se quasi in verborum simplicitate; horum fides caret radice; de quibus subditur et aliud cecidit supra petram, et natum aruit, quia non habebat humorem
Beda
Petram dicit durum et indomitum cor. Hoc est autem humor ad radicem seminis, quod iuxta aliam parabolam oleum ad lampades virginum nutriendas, idest amor et perseverantia virtutis
Eusebius
Sunt etiam aliqui qui per avaritiam et appetitum voluptatum et mundanas sollicitudines, quas quidem spinas nuncupat, immissum sibi semen suffocari fecerunt; de quibus subditur et aliud cecidit inter spinas; et simul exortae spinae suffocaverunt illud
Chrysostomus in Matthaeum
Sicut enim spinae non permittunt oriri semen, sed ex condensatione suffocant immissum; sic sollicitudines vitae praesentis semen spirituale fructificare non sinunt. Increpandus autem esset agricola qui super sensibiles spinas, et petram, et viam seminaret. Non enim possibile est petram terram fieri, nec viam non esse viam, nec spinas non esse spinas; in rationalibus autem secus est; possibile est enim petram converti in terram pinguem, et viam non conculcari, et spinas dissipari
Cyrillus
Sunt autem terra pinguis et ferax, animae honestae et bonae, quae in profundo suscipiunt verbi semina, et retinent, et fovent; et quantum ad hoc subditur et aliud cecidit in terram bonam, et ortum fecit fructum centuplum. Cum enim in mentem mundam ab omnibus perturbationibus verbum divinum infunditur, tunc immittit radices in profundum, et germinat tamquam spica, et convenienter perficitur
Beda
Fructum enim centuplum, fructum perfectum dicit: nam denarius numerus pro perfectione semper accipitur, quia in decem praeceptis legis custodia continetur: denarius autem numerus per semetipsum multiplicatus in centenarium surgit; unde per centenarium magna perfectio significatur
Cyrillus
Quae autem sit sententia parabolae, accipiamus per eum qui eam composuit; unde sequitur haec dicens clamabat: qui habet aures audiendi, audiat
Basilius
Audire pertinet ad intellectum: unde per hoc dominus excitat ad exaudiendum attente mentionem eorum quae dicuntur
Beda
Quoties enim haec admonitio vel in Evangelio, vel in Apocalypsi Ioannis interponitur, mysticum esse quod dicitur, quaerendumque a nobis intentius ostenditur; unde discipuli ignorantes, salvatorem interrogant; sequitur enim interrogabant autem eum discipuli eius quae esset haec parabola. Nemo tamen putet finita mox parabola discipulos hoc interrogasse; sed, ut Marcus ait: cum esset singularis, interrogaverunt eum
Origenes
Est autem parabola sermo quasi facti, non autem facti iuxta quod dicitur, possibilis autem fieri; rerum significativus per transumptionem eorum quae in parabola traduntur. Aenigma vero est processus sermonis in his quae traduntur quasi facta; quae tamen non sunt facta, nec possibilia fieri, significant vero aliquid in occulto; sicut quod dicitur in libro Iudicum quod ligna iverunt ut ungerent sibi regem. Non est autem ad litteram factum quod dicitur exiit qui seminat, sicut ea narrat historia, possibile tamen fuit fieri
Eusebius
Dominus vero docuit eos causam quare turbis per parabolas loquebatur; unde subditur quibus ipse dixit: vobis datum est nosse mysterium regni Dei
Gregorius Nazianzenus
Cum hoc audis, non introducas diversas naturas secundum quosdam haereticos, qui putant hos quidem esse pereuntis naturae, hos vero salubris; quosdam vero sic se habere, ut eorum voluntas eos ducat ad peius vel melius, sed addas ei quod dicitur vobis datum est, idest volentibus, et simpliciter dignis
Theophylactus
His autem qui sunt indigni tantis mysteriis obscure dicuntur; unde subditur ceteris autem in parabolis, ut videntes non videant, et audientes non intelligant. Videre enim se putant, non vident autem; et audiunt quidem, sed non intelligunt. Huius ergo gratia hoc eis Christus abscondit, ne maius eis praeiudicium generetur, si postquam noverint Christi mysteria, contempserint. Qui enim intelligit et postea spernit, gravius punietur
Beda
Recte igitur in parabolis audiunt, quando clausis sensibus cordis, non curant cognoscere veritatem, obliti eius quod dominus dixerat: qui habet aures audiendi, audiat
Gregorius in Evang
Dominus autem dignatus est exponere quod dicebat, ut sciamus rerum significationes quaerere etiam in his quae per semetipsum noluit explanare; sequitur enim est autem haec parabola: semen est verbum Dei
Eusebius
Destruentium autem immissa semina suis animabus tres dicit esse causas. Quidam enim destruunt in se semen reconditum, dantes leviter auditum volentibus fallere; de quibus subdit quod autem secus viam, hi sunt qui audiunt; deinde venit Diabolus, et tollit verbum de corde eorum, ne credentes salvi fiant
Beda
Qui scilicet verbum quod audiunt, nulla fide, nullo intellectu, nulla saltem tentandae utilitatis actione percipere dignantur
Eusebius
Quidam vero cum in mentis profundo non susceperint verbum Dei, facile extinguuntur adveniente adversitate; de quibus subdit nam qui supra petram, hi sunt qui cum audierint, cum gaudio suscipiunt verbum; et hi radices non habent, quia ad tempus credunt, et in tempore tentationis recedunt
Cyrillus
Cum enim intrant Ecclesiam, laetanter attentant divina mysteria, sed ex levi voluntate; ut autem egressi sunt Ecclesiam, obliviscuntur sacrarum disciplinarum: et si fides Christiana non fluctuet, permanent; turbante vero persecutione, profugam habent mentem, quia fides eorum caret radice
Gregorius
Multi boni operis initia proponunt; sed mox ut fatigari adversitatibus vel tentationibus coeperint, inchoata derelinquunt. Petrosa ergo terra humorem non habuit, quae hoc quod germinaverat, ad fructus perseverantiam non perduxit
Eusebius
Quidam vero suffocant reconditum in eis semen divitiis et illecebris, quasi quibusdam suffocantibus spinis; de quibus subditur quod autem in spinis cecidit, hi sunt qui audierunt, et a sollicitudinibus, et divitiis, et voluptatibus vitae, euntes suffocantur, et non referunt fructum
Gregorius
Mirum quomodo dominus divitias spinas interpretatus sit, cum illae pungant, istae delectent; et tamen spinae sunt, quia cogitationum suarum punctionibus mentem lacerant, et cum usque ad peccatum pertrahunt, quasi inflicto vulnere cruentant. Duo autem sunt quae divitiis iungit, sollicitudines et voluptates: quia per curam mentem opprimunt, et per affluentiam resolvunt. Suffocant autem semen, quia importunis cogitationibus guttur mentis strangulant; et dum bonum desiderium intrare ad cor non sinunt, quasi aditum vitalis flatus vetant
Eusebius
Haec autem ex provisione a salvatore praedicta sunt. Sic autem se habere patefacit effectus; non enim aliter aliqui a verbo divini cultus deficiunt nisi secundum aliquem modorum praedictorum ab eo
Chrysostomus in Matthaeum
Et ut plura brevibus comprehendam, hi quidem tamquam negligentes audire, hi tamquam delicati et debiles, hi vero tamquam servi facti voluptatis et rerum mundi, a bono desistunt. Bonus etiam ordo viae, petrae et spinarum: opus enim est primo memoriae et cautelae, deinde fortitudinis, consequenter contemptus praesentium. Consequenter ponit bonam terram contrario modo se habentem ad viam, et petram, et spinas, cum subdit quod autem in terram bonam, hi sunt qui in corde bono et optimo verbum retinent, et fructum afferunt in patientia. Nam qui secus viam positi sunt, non retinent verbum, sed rapit eis semen Diabolus: qui vero sunt in petra, non sustinent in patientia tentationis insultum propter imbecillitatem; qui vero sunt in spinis, non fructificant, sed suffocantur
Gregorius
Terra ergo bona fructum per sapientiam reddit: quia nulla sunt bona quae agimus, si non aequanimiter etiam proximorum mala toleramus. Fructum ergo per patientiam reddunt: quia cum humiliter flagella suscipiunt, post flagella ad requiem sublimiter cum gaudio suscipiuntur
8:16
St Bede † AD 735
Having before said to His Apostles, Unto you it is given to know the mysteries of the kingdom of God, but to others in parables; He now shews that by them at length must the same mystery be revealed also to others, saying, No man when he hath lighted a candle covereth it with a vessel, or putteth it tender a bed.
Eusebius † AD 339
As if He said, As a lantern is lighted that it should give light, not that it should be covered under a bushel or a bed, so also the secrets of the kingdom of heaven when uttered in parables, although hid from those who are strangers to the faith, will not however to all men appear obscure. Hence he adds, For nothing is secret that shall not be made manifest, neither any thing hid that shall not be known, and come abroad. As if He said, Though many things are spoken in parables, that seeing they might not see, and hearing they might not understand, because of their unbelief, yet the whole matter shall be revealed.
St Augustine † AD 430 de Quæst. Ev. lib. ii. q. 12.
Or else in these words He typically sets forth the boldness of preaching, that no one should, through fear of fleshly ills, conceal the light of knowledge. For under the names of vessel and bed, he represents the flesh, but of that of lantern, the word, which whosoever keeps hid through fear of the troubles of the flesh, sets the flesh itself before the manifestation of the truth, and by it he as it were covers the word, who fears to preach it. But he places a candle upon a candlestick who so submits his body to the service of God, that the preaching of the truth stands highest in his estimation, the service of the body lowest.
Origen † AD 253
But he who would adapt his lantern to the more perfect disciples of Christ, must persuade us by those things which were spoken of John, for he was a burning and a shining light. (John 5:35.) It becomes not him then who lights the light of reason in his soul to hide it under a bed where men sleep, nor under any vessel, for he who does this provides not for those who enter the house for whom the candle is prepared, but they must set it upon a candlestick, that is, the whole Church.
St John Chrysostom † AD 407 Hom. 15. in Matt.
By these words he leads them to diligence of life, teaching them to be strong as exposed to the view of all men, and fighting in the world as on a stage. As if he said, Think not that we dwell in a small part of the world, for ye will be known of all men, since it cannot be that so great virtue should lie hid.
St Maximus † AD 662 Quæst. in Script. 63.
Or perhaps the Lord calls Himself a light shining to all who inhabit the house, that is, the world, since He is by nature God, but by the dispensation made flesh. And so like the light of the lamp He abides in the vessel of the flesh by means of the soul as the light in the vessel of the lamp by means of the flame. But by the candlestick he describes the Church over which the divine word shines, illuminating the house as it were by the rays of truth. But under the similitude of a vessel or bed he referred to the observance of the law, under which the word will not be contained.
St Bede † AD 735
But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly meditate on it in our own minds, and to bring it forth for the instruction of others. Hence it follows, Take heed therefore how ye hear; for whosoever hath, to him shall be given. As if he says, Give heed with all your mind to the word which ye hear, for to him who has a love of the word, shall be given also the sense of understanding what he loves; but whoso hath no love of hearing the word, though he deems himself skilful either from natural genius, or the exercise of learning, will have no delight in the sweetness of wisdom; for oftentimes the slothful man is gifted with capacities, that if he neglect them he may be the more justly punished for his negligence, since that which he can obtain without labour he disdains to know, and sometimes the studious man is oppressed with slowness of apprehension, in order that the more he labours in his inquiries, the greater may be the recompense of his reward.
The Latin text
Beda
Quia supra dixerat apostolis: vobis datum est nosse mysterium regni Dei, ceteris autem in parabolis, nunc ostendit per eos aliquando etiam ceteris idem mysterium esse revelandum, dicens nemo autem lucernam accendens operit eam vase, aut subtus lectum ponit, sed supra candelabrum ponit, ut intrantes videant lumen
Eusebius
Quasi dicat: sicut lucerna accenditur ut luceat, non ut operiatur sub modio vel lecto; sic etiam secreta regni caelorum in parabolis edita, quamvis lateant alienos a fide, tamen penes omnes manifestum habebunt sensum; unde subdit non enim est occultum quod non manifestetur, nec absconditum quod non agnoscatur et in palam veniat; quasi dicat: quamvis plurima in parabolis dicta sint, ut videntes non videant, et audientes non intelligant propter sui incredulitatem, totus tamen sermo patebit
Augustinus de quaest. Evang
Vel aliter totum. His verbis typice docet fiduciam praedicandi, ne quis timore carnalium incommodorum lucem scientiae abscondat; vasis enim et lecti nomine carnem, lucernae autem vocabulo verbum designat; quod ob metum carnalium incommodorum occultat qui ipsam carnem praeponit manifestationi veritatis, et ea quasi operit verbum qui praedicare trepidat. Supra candelabrum autem ponit lucernam qui corpus suum ministerio Dei subicit, ut superior sit praedicatio veritatis, et inferior servitus corporis
Origenes de Serm. Dom
Sed et qui vult adaptare lucernam perfectioribus Christi discipulis persuadebit nobis per ea quae dicta sunt de Ioanne, quoniam ipse erat lucerna ardens et lucens. Non decet ergo eum qui lucernam rationalem accendit in anima, abscondere eam sub lecto ubi quis requiescit, nec sub aliquo alio vase: quia qui facit hoc, non providet intrantibus domum, quibus lucerna paratur: sed oportet superponere candelabro, idest omni Ecclesiae
Chrysostomus in Matthaeum
Hoc autem dicens, inducit eos ad vitae diligentiam, docens eos strenuos esse quasi expositos aspectibus omnium, ac pugnantes in mundo quasi in theatro; quasi dicat: ne consideretis quod manemus in modica parte mundi; eritis enim omnibus noti: quia tantam virtutem impossibile est latere
St Maximus
Vel forsan seipsum appellat dominus lucernam radiantem cunctis habitantibus domum, idest mundum, cum sit naturaliter Deus, et factus dispensative caro; et sic quasi lux ad instar lucernae retinetur in testa carnis per mediam animam, sicut per lychnum ignis in testa lucernae. Vocat autem candelabrum Ecclesiam, supra quam verbum divinum effulgens, quasi quamdam domum illuminat radiis veritatis. Dixit autem similitudinarie vas aut lectum, corporalem cultum legis, sub quo contineri non vult
Beda
Instanter autem nos dominus docet verbo auscultare, ut et nostro illud pectore continue ruminare, et alieno eructare sufficiamus auditui; unde sequitur videte ergo quid audiatis. Qui enim habet, dabitur illi; et quicumque non habet, etiam quod putat se habere, auferetur ab illo. Quasi dicat: tota intentione verbo quod auditis operam date: quia qui amorem habet verbi, dabitur illi et sensus intelligendi quod amat: at qui verbi audiendi amorem non habet, etsi vel naturali ingenio, vel litterario callere se putaverit exercitio, nulla sapientiae dulcedine gaudebit. Saepe enim desidiosus ingenium accipit, ut de negligentia iustius puniatur; quia quod sine labore assequi potuit, scire contemnit; et nonnunquam studiosus tarditate intelligentiae premitur, ut eo maiora praemia retributionis inveniat, quo magis studio inventionis elaborat
8:19
Titus of Bostra † AD 378
Our Lord had left His kinsfolk according to the flesh, and was occupied in His Father’s teaching. But when they began to feel His absence, they came unto Him, as it is said, Then came unto him his mother and his brethren. When you hear of our Lord’s brethren you must include also the notions of piety and grace. For no one in regard of His divine nature is the brother of the Saviour, (for He is the Only-begotten,) but He has, by the grace of piety, made us partakers in His flesh and His blood, and He who is by nature God has become our brother.
St Bede † AD 735
But those who are said to be our Lord’s brethren according to the flesh, you must not imagine to be the children of the blessed Mary, the mother of God, as Helvidius thinks, nor the children of Joseph by another wife, as some say, but rather believe to be their kinsfolk.
Titus of Bostra † AD 378
His brethren thought that when He heard of their presence He would send away the people, from respect to His mother’s name, and from His affection towards her, as it follows, And it was told him, Thy mother and thy brethren stand without.
St John Chrysostom † AD 407 Hom. 44. in Matt.
Think what it was, when the whole people stood by, and were hanging upon His mouth, (for His teaching had already begun,) to withdraw Him away from them. Our Lord accordingly answers as it were rebuking them, as it follows, And he answered and said unto them, My mother and my brethren are they which hear the word of God, and do it, &c.
St Ambrose † AD 397
The moral teacher who gives himself an example to others, when about to enjoin upon others, that he who has not left father and mother, is not worthy of the Son of God, first submits Himself to this precept, not that He denies the claims of filial piety, (for it is His own sentence, He that knoweth not his father and mother shall die the death,) but because He knows that He is more bound to obey His Father’s mysteries than the feelings of His mother. Nor however are His parents harshly rejected, but the bonds of the mind are shewn to be more sacred than those of the body. Therefore in this place He does not disown His mother, (as some heretics say, eagerly catching at His speech,) since she is also acknowledged from the cross; but the law of heavenly ordinances is preferred to earthly affection.
St Bede † AD 735
They then who hear the word of God and do it, are called the mother of our Lord, because they daily in their actions or words bring Him forth as it were in their inmost hearts; they also are His brethren where they do the will of His Father, Who is in heaven.
St John Chrysostom † AD 407 Hom. 41. in Matt.
Now He does not say this by way of reproof to His mother, but to greatly assist her, for if He was anxious for others to beget in them a just opinion of Himself, much more was He for His mother. And He had not raised her to such a height if she were always to expect to be honoured by Him as a son, and never to consider Him as her Lord.
Theophylact † 1107
But some take this to mean that certain men, hating Christ’s teaching, and mocking at Him for His doctrine, said, Thy mother and thy brethren stand without wishing to see thee; as if thereby to shew His meanness of birth. And He therefore knowing their hearts gave them this answer, that meanness of birth harms not, but if a man, though of low birth, hear the word of God, He reckons him as His kinsman. Because however hearing only saves no one, but rather condemns, He adds, and doeth it; for it becomes us both to hear and to do. But by the word of God He means His own teaching, for all the words which He Himself spake were from His Father.
St Ambrose † AD 397
In a mystical sense he ought not to stand without, who was seeking Christ. Hence also that saying, Come unto him, and be enlightened (Ps. 34:6. Vulg.). For if they stand without, not even parents themselves are acknowledged; and perhaps for our example they are not. How are we acknowledged by Him if we stand without? That meaning also is not unreasonable, because by the figure of parents He points to the Jews of whom Christ was born, (Rom. 9:5.) and thought the Church to be preferred to the synagogue.
St Bede † AD 735
For they cannot enter within when He is teaching whose words they refuse to understand spiritually. But the multitude went before and entered into the house, because when the Jews rejected Christ the Gentiles flocked to Him. But those who stand without, wishing to see Christ, are they, who not seeking a spiritual sense in the law, have placed themselves without to guard the letter of it, and as it were rather compel Christ to go out, to teach them earthly things, than consent to enter in themselves to learn spiritual things.
The Latin text
Titus
Derelictis cognatis carnalibus, dominus insistebat doctrinae paternae. Quia vero desiderabatur propter absentiam, accedunt ad eum: unde dicitur venerunt autem ad illum mater et fratres eius, et non poterant adire eum prae turba. Si audiveris de fratribus domini, addisce pietatem, et intellige gratiam: nullus enim secundum divinitatem salvatoris frater est, unigenitus enim est; sed pietatis gratia communicavit nobis in carne et sanguine, et factus est frater noster, cum esset naturaliter Deus
Beda
Fratres tamen domini secundum carnem dicuntur non filii beatae Mariae genitricis Dei, secundum Elvidium, nec filii Ioseph de alia uxore secundum quosdam putandi sunt; sed eorum potius intelligendi sunt esse cognati
Titus
Putabant autem fratres eius quod cum eorum audiret praesentiam, dimitteret populum, reveritus maternum nomen, et flexus amore materno; unde sequitur et nuntiatum est illi: mater tua et fratres tui foris stant, volentes te videre
Chrysostomus in Matthaeum
Considera quale erat, astante ei toto populo, et ab ore eius pendente, iam inchoata doctrina, eum foras extrahere. Ob hoc dominus quasi increpando respondit; sequitur enim qui respondens dixit ad eos: mater mea et fratres mei hi sunt qui verbum Dei audiunt et faciunt
Ambrosius
Moralis magister, qui de se ceteris praebet exemplum, praescripturus ceteris quoniam qui non reliquerit patrem aut matrem suam, non est filio Dei dignus, sententiae huic ipse primus se subicit: non quod maternae refutet pietatis obsequia: ipsius enim praeceptum est: qui non honorificaverit patrem et matrem, morte moriatur; sed quia paternis se mysteriis amplius quam maternis affectibus debere cognoscit. Neque tamen iniuriose refutantur parentes; sed religiosiores copulae mentium docentur esse quam corporum. Ergo hic non, ut quidam haeretici tendiculas aucupantur, mater negatur, quae etiam de cruce agnoscitur; sed necessitudini corporali praescriptorum caelestium forma praefertur
Beda
Hi igitur qui verbum Dei audiunt et faciunt, mater domini vocantur, eo quod illum quotidie suo exemplo vel dicto quasi parturiunt in cordibus proximorum; fratres quoque sunt eius, cum et ipsi faciant voluntatem patris eius qui in caelis est
Chrysostomus in Matthaeum
Non autem hoc dixit increpando matrem, sed eam plurimum adiuvando. Nam si erga ceteros sollicitus erat, ut generaret eis de se debitam opinionem, multo magis erga matrem: non autem elevasset eam ad illa fastigia, si semper expectaret honorari ab eo tamquam a filio, non autem eum dominum reputaret
Theophylactus
Quidam vero hoc sic intelligunt, quod Christo docente quidam invidentes, subsannantes eum super doctrina eius, dixerunt mater tua, et fratres tui stant foris volentes te videre: tamquam propter hoc ignobilem eum demonstrarent: et ideo qui mentem eorum cognovit, sic eis respondit, quoniam non nocet vilis consanguinitas; sed si ignobilis quis existat, audiat autem verbum Dei, ipsum consanguineum reputat. Quia tamen audire solum neminem salvat, sed magis condemnat, subiungit et faciunt: decet enim audire, et facere. Verbum autem Dei dicit suam doctrinam: quaecumque enim ipse dicebat, patris erant
Ambrosius
Mystice autem non debuit foris stare qui Christum quaerebat; unde et ille ait: accedite ad eum, et illuminamini. Si enim foris stant, nec ipsi agnoscuntur parentes; et propter nostrum fortasse non agnoscuntur exemplum, quemadmodum nos non agnoscimur si foris stemus. Illud quoque intelligere non abhorret, quia per figuram parentum demonstrat Iudaeos, ex quibus est Christus secundum carnem, Ecclesiamque synagogae credidit praeferendam
Beda
Intus enim eo docente venientes intrare nequeunt, cuius spiritualiter intelligere dicta negligunt. Praeoccupans autem turba intravit in domum; quia differente Iudaea, gentilitas confluxit ad Christum. Foris autem stantes volunt Christum videre, qui spiritualem in lege sensum non quaerentes, sese ad custodiam litterae foris fixerunt; et quasi Christum potius ad docenda carnalia cogunt exire, quam se ad discenda spiritualia consentiunt intrare
8:22
St Cyril of Alexandria † AD 444
When the disciples saw that all men received help from Christ, it seemed fitting that they themselves also should in turn rejoice in the benefits of Christ. For no one regards that which happens in the person of another equally with that to himself. The Lord therefore exposed the disciples to the sea and the winds, as it follows, Now it came to pass on a certain day that he went into a ship with his disciples; and he said unto them, Let us go over unto the other side of the lake: and they launched forth.
St John Chrysostom † AD 407 Hom. 27. in Matt.
Luke indeed avoids the question which might be put to him with regard to the order of time, saying, that He went into a ship on a certain day. Now if the storm had arisen when our Lord was awake, the disciples either had not feared, or not believed that He could do such a thing. For this cause He sleeps, giving them an occasion for fear; for it follows, But as they sailed he fell asleep; and there came down a storm of wind on the lake.
St Ambrose † AD 397
We are told above, moreover, that He passed the night in prayer. How then does He here fall asleep in a storm? The security of power is expressed, that while all were afraid, He alone lay fearless; but He lay asleep in the body, while in the mind he was in the mystery of divinity. For nothing happens without the Word.
St Cyril of Alexandria † AD 444 ubi sup.
But it seems to have been especially and wonderfully ordained that they should not seek His assistance when first the storm began to affect the boat, but after the danger had increased, in order that the power of the Divine Majesty might be made more manifest. Hence it is said, And they were filled with water, and were in jeopardy. This indeed our Lord allowed for the sake of trial, that having confessed their danger they should acknowledge the greatness of the miracle. Hence when their great danger had driven them into intolerable fear, having no other hope of safety but the Lord of power Himself, they awoke Him. It follows, And they came to him, and awoke him, saying, Master, we perish.
St Augustine † AD 430 de Cons. Ev. l. 2. c. 24.
Matthew says, Master, save us, we perish. Mark, Master, carest thou not that we perish? There is the same expression in all of men awakening our Lord, and anxious for their safety. Nor is it worth while to enquire which of these was most likely to have been said to Christ. For whether they said one of these three, or some other words which no Evangelist has mentioned, but of the same import, what matter is it? Though at the same time this may have been the case, that by the many who awoke Him, all these things were said, one by one, and another by another.
St Cyril of Alexandria † AD 444
But it could not be that they should perish while the Almighty was with them. Christ then arose, Who has power over all things, and immediately quells the storm and the violence of the wind, and the tempest ceased, and there was a calm. Herein He shews Himself to be God, to Whom it is said, Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them (Ps. 89:10.). So then as He sailed, our Lord manifested both natures in one and the same person, seeing that He who as man slept in the ship, as God by His word stilled the raging of the sea.
St Cyril of Alexandria † AD 444
But together with the raging of the waters, He quiets also the tumult of their souls, as it follows, And he said unto them, Where is your faith? By which word He shewed, that it is not so much the assault of temptation which causes fear, as faint-heartedness. For as gold is proved in the fire, so is faith in temptation.
St Augustine † AD 430 de Con. Ev. ut sup.
Now this is related by the other Evangelists in different words. For Matthew says, that Jesus said, Why are ye fearful, O ye of little faith? (Matt. 8.) but Mark as follows, Why are ye so fearful? How is it that ye have no faith? (Mark 4.) i. e. that perfect faith like the grain of mustard seed. Mark then also says, O ye of little faith; but Luke, Where is your faith? And indeed all these may have been said, Why are ye fearful? Where is your faith? O ye of little faith. Hence one Evangelist relates one, another another.
St Cyril of Alexandria † AD 444
When the tempest was quelled at the command of Christ, the disciples in astonishment whispered one to the other, as it follows, And they being afraid wondered, &c. Now the disciples said not this as ignorant of Him, for they knew that He was God, and Jesus the Son of God. But they marvel at the exceeding vastness of His natural power, and the glory of His divinity, although He was like to us, and visible in the flesh. Hence they say, Who is this? that is, of what manner of man? how great, and with what great power and majesty? for it is a mighty work, a lordly command, no abject petition.
St Bede † AD 735
Or, it was not His disciples, but the sailors and others in the ship who wondered. But allegorically, the sea or lake is the dark and bitter tide of the world, the ship is the wood of the cross, by help of which the faithful, having passed the waves of this world, reach the shore of a heavenly country.
St Ambrose † AD 397
Our Lord therefore, who knew that He came upon earth for a divine mystery, having left His kinsfolk, went up into the ship.
St Bede † AD 735
His disciples also, when summoned, enter in with Him. Hence He says, If any one will come after me, let him deny himself, and take up his cross, and follow me. (Mat. 16:24.) While His disciples are sailing, that is, the faithful passing through this world, and meditating in their minds the rest of the world to come, and by the breath of the Holy Spirit, or also their own exertions, eagerly leaving behind them the unbelieving pride of the world, suddenly our Lord fell asleep, that is, the time of our Lord’s passion was come, and the storm descended. For when our Lord entered the sleep of death upon the cross, the waves of persecution rose, stirred up by the breath of the devil, but while the patience of the Lord is not disturbed by the waves, the faint hearts of the disciples are shaken and tremble. They awoke our Lord lest they should perish while He slept, because having seen His death they wish for His resurrection, for if that were delayed they would perish for ever. He rises therefore and rebukes the wind, since by His sudden rising again He put down the pride of the devil who had the power of death. (Heb. 2:14.) But He makes the tempest of nature to cease, since by His resurrection He baffled the rage of the Jews, who plotted His death.
St Ambrose † AD 397
You must remember that no one can pass from the course of this life without temptations, for temptation is the trial of faith. We are therefore subject to the storms of spiritual wickedness, but as watchful sailors we must awake the Pilot, who does not obey but commands the winds, who although He now no longer sleeps in the sleep of His own body, yet let us beware, lest through the sleep of our bodies He is to us asleep and at rest. But they are rightly reproved who feared, when Christ was present; since he surely who clings to Him can in no wise perish.
St Bede † AD 735
In like manner, when He appeared after His death to His disciples, He upbraided them with their unbelief, (Mark 16:14.) and thus having calmed the swelling waves, He made plain to all the power of His divinity.
The Latin text
Cyrillus
Quia discipuli omnes beneficiatos a Christo videbant, decebat etiam ipsos sensim in beneficiis Christi delectari: non enim similiter quis considerat quae fiunt in alienis corporibus ut in suo: et ideo dominus discipulos et mari et ventis exposuit; unde dicitur factum est autem in una dierum, et ipse ascendit in unam naviculam, et discipuli eius; et ait ad illos: transfretemus trans stagnum. Et ascenderunt
Chrysostomus in Matthaeum
Vitans quidem Lucas quaestionem quae sibi fieri posset de temporum ordine, dicit eum in una dierum intrasse naviculam
Cyrillus
Si autem vigilante domino accidisset tempestas, vel non timuissent discipuli, vel non exhorruissent, vel non credidissent eum posse tale aliquid facere. Quapropter dormit, praestans tempus timori; sequitur enim navigantibus autem illis, obdormivit, et descendit procella venti in stagnum
Ambrosius
Supra habes quia pernoctabat in oratione; quomodo hic in tempestate dormit? Sed exprimitur securitas potestatis; quomodo omnibus timentibus solus intrepidus quiescebat, sed quiescebat corporis somno cum intenderet divinitatis mysterio; nihil enim sine verbo fit
Cyrillus
Cum magna autem dispensatione videtur esse peractum ne mox postquam tempestas invadere coepit naviculam, quaererent ab eo suffragium, sed postquam malum invaluit, ut manifestior fiat divinae maiestatis potestas; unde dicitur et compellebantur, et periclitabantur: quod quidem dominus permisit exercitationis gratia, ut cum confessi fuerint periculum, cognoscant miraculi magnitudinem. Unde postquam magnitudo periculi in intolerabilem metum eos urgebat, tamquam aliam spem non habentes salutis nisi solum ipsum dominum virtutum, eum excitaverunt. Sequitur accedentes autem suscitaverunt eum, dicentes: praeceptor, perimus
Augustinus de Cons. Evang
Matthaeus quidem dicit: domine, salva nos, perimus; Marcus autem: magister, non ad te attinet quia perimus? Eadem autem est sententia excitantium dominum, volentiumque salvari. Nec opus est quaerere quis horum potius Christo dictum sit: sive enim aliquid horum trium dixerint, sive alia verba quae nullus Evangelistarum commemoravit, tantumdem autem valentia, quid ad rem interest? Quamquam etiam hoc fieri potuerit ut, pluribus eum excitantibus, omnia haec, aliud autem ab alio diceretur
Cyrillus
Non autem erat possibile eos perire existente cum eis omnipotente: unde illico surgit Christus, qui habet omnium potestatem, et sedat confestim procellam et ventorum impetum. Et cessavit tempestas, et facta est tranquillitas: in quo ostendit se Deum esse, cui dicitur: tu dominaris potestati maris, motum autem fluctuum eius tu mitigas
Beda
Sic igitur in hac navigatione dominus utramque unius eiusdemque personae naturam ostendit, dum is qui ut homo dormit in navi, furorem maris ut Deus verbo coercet
Cyrillus
Simul autem cum tempestate aquarum solvit tempestatem animarum; unde sequitur dixit autem illis: ubi est fides vestra? In quo verbo ostendit quod timorem non facit tentationum inductio, sed imbecillitas mentis. Sicut enim aurum probatur in igne, sic in tentationibus fides
Augustinus de Cons. Evang
Hoc autem ab aliis Evangelistis aliis verbis dictum est. Matthaeus enim dicit eum dixisse: quid timidi estis modicae fidei? Marcus autem dicit: quid timidi estis? Necdum habetis fidem? Idest illam perfectam velut granum sinapis. Hoc ergo et ille ait: modicae fidei; Lucas autem: ubi est fides vestra? Et totum quidem dici potuit: quid timidi estis? Ubi est fides vestra? Modicae fidei? Unde aliud hic, aliud ille commemorat
Ambrosius
Pacata igitur tempestate ad imperium Christi, discipuli stupefacti miraculo, susurrabant ad invicem; unde sequitur qui timentes, mirati sunt, ad invicem dicentes: quis, putas, hic est, quia et ventis imperat et mari, et obediunt? Non autem discipuli, ut ignorantes eum, hoc dixerunt ad invicem; noverant enim eum Deum esse, et filium Dei Iesum: admirantur autem innatae potestatis abundantiam, et divinitatis gloriam; quamvis similis nobis esset et visibilis secundum carnem; unde dicunt quis est hic? Idest qualis et quantus, et in quanta virtute et maiestate? Imperiosum enim est opus, dominativum praeceptum, non servilis petitio
Beda
Vel non discipuli, sed nautae et alii mirantur qui in navi erant. Allegorice autem mare vel stagnum tenebrosus est et amarus mundi aestus. Navicula arbor crucis, cuius beneficio fideles adiuti, emensis mundi fluctibus, obtinent littus patriae caelestis
Ambrosius
Itaque dominus, qui se intelligit propter divinum in terras mysterium venisse, relictis parentibus navem ascendit
Beda
Ascendunt autem et discipuli admoniti cum eo; unde ipse ait: si quis vult post me venire, abneget semetipsum et tollat crucem suam et sequatur me. Discipulis navigantibus, idest fidelibus saeculum calcantibus, et futuri saeculi animo quietem meditantibus, et per sancti spiritus flatum, vel etiam proprii remigii conatum, infidos mundi fastus certatim post terga iactantibus, subito obdormivit dominus; idest, advenit tempus dominicae passionis; et descendit procella, quia domino somnum mortis in cruce subeunte, fluctus persecutionum daemoniacis flatibus exsurgunt. Fluctibus autem non domini patientia turbatur, sed discipulorum imbecillitas concutitur et trepidat: qui suscitarunt dominum ne eo dormiente pereant: quia cuius mortem viderant, resurrectionem optant: quae si differetur, ipsi in perpetuum perirent. Unde surgens increpat ventum: quia celeri resurrectione per mortem destruit superbiam Diaboli, qui habebat imperium mortis. Tempestatem autem aquae facit cessare, quia rabiem Iudaeorum morti eius insultantium resurgens labefacit
Ambrosius
Et advertas, sine tentatione neminem posse ex hoc vitae curriculo demigrare, quia exercitium fidei tentatio est. Subiecti igitur sumus nequitiae spiritualis procellis; sed quasi pervigiles nautae gubernatorem excitemus, qui non serviat, sed imperet ventis; qui etsi iam non dormiat sui corporis somno, caveamus tamen ne nostri corporis somno nobis dormiat, et quiescat. Bene autem arguuntur qui praesente Christo timebant, cum utique ibi aderat qui perire non posset
Beda
Cui simile est quod post mortem discipulis apparens exprobravit incredulitatem eorum: et sic tumidis gurgitibus sedatis, patefecit cunctis potentiam suae divinitatis
8:26
St Cyril of Alexandria † AD 444
The Saviour, as He sailed with His disciples, came to a port, as it is said, And they arrived at the country of the Gadarenes, which is over against Galilee.
Titus of Bostra † AD 378
Many accurate copies have neither “Gerazenes” nor “Gadarenes,” but “Gergezenes.” For Gadara is a city in Judæa, but neither lake nor sea is found at it; and Geraza is a city of Arabia, having neither lake nor sea near. But Gergeza, from which the Gergezenes are called, is an ancient city near the lake of Tiberias, above which is a rock hanging over the lake, into which they say the swine were dashed down by the devils. But since Gadara and Geraza border upon the land of the Gergezenes, it is probable that the swine were led from thence to their parts.
St Bede † AD 735
For Geraza is a famous city of Arabia, on the other side of the Jordan, close to the mountain of Galaad, which was possessed by the tribe of Manasseh, and not far from the lake of Tiberias, into which the swine were cast headlong.
St John Chrysostom † AD 407 Hom. 28. in Matt.
But as soon as our Lord had departed from the sea, He meets with another more awful wonder. For the demoniac, like an evil slave, when he sees Him confirms his bondage, as it follows, And when he went forth to land, there met him out of the city a certain man, &c.
St Augustine † AD 430 Cons. Ev. ut sup.
Whereas Matthew says, that there were two possessed, but Mark and Luke mention only one; you must understand one of them to be a more distinguished and famous person, for whom that neighbourhood was chiefly distressed, and in whose restoration they were greatly interested. Wishing to signify this, the two Evangelists thought right to mention him alone, concerning whom the report of this miracle had been most extensively noised abroad.
St John Chrysostom † AD 407 Hom. 28. in Matt.
Or, Luke selected from the two the one who was most savage. Hence he gives the most melancholy account of his calamity, adding, And he wore no clothes, neither abode in any house, but in the tombs. But the evil spirits visit the tombs of the dead, to instil into men that dangerous notion, that the souls of the dead become evil spirits.
St Cyril of Alexandria † AD 444
Now his going naked among the tombs of the dead was a mark of demoniacal wildness. But God permits some in His providence to become subject to evil spirits, that we may ascertain through them of what kind the evil spirits are towards us, in order that we may refuse to be made subject unto them, and so by the suffering of one many may be edified.
St John Chrysostom † AD 407 ubi sup.
But because the people acknowledged Him to be man, the devils came publishing His divinity, which even the sea had proclaimed by its calmness. Hence it follows, When he saw Jesus he fell down before him, and with a loud voice said, &c.
St Cyril of Alexandria † AD 444
Mark here the combination of fear with boldness and great desperation, for it is a sign of devilish despair to speak out boldly, What have I to do with thee, Jesus, thou Son of God most high? but of fear when they pray, I beseech thee not to cast me out. But if thou knowest Him to be the Son of God most high, thou confessest Him to be the God of heaven and earth, and of all things that are contained in them. How then dost thou make use not of thy own but His words, saying, What have I to do with thee? But what earthly prince will altogether endure to have his subjects tormented by barbarians? Hence it follows, For he had commanded the unclean spirit to come out of him. And He shews the necessity of the command, adding, For oftentimes it had caught him, &c.
St John Chrysostom † AD 407 ubi sup.
Therefore since no one could hold the possessed, Christ goes to him and addresses him. It follows, And Jesus asked him, saying, What is thy name?
St Bede † AD 735
He enquires not his name as ignorant of it, but that when the demoniac had confessed the plague which he endured, the power of the Healer might shine forth more welcome to him. But the priests also of our time, who through the grace of exorcism are able to cast out devils, are wont to say that the sufferers can no otherwise be cured than by openly telling in confession every thing which either waking or sleeping they have endured from the unclean spirits, and above all when they imagine that the devils seek and obtain the possession of the human body. So also here the confession is added, And he said, Legion, because many devils were entered into him.
St Gregory of Nyssa † AD 395 Hom. 14. in Cantic.
Certain evil spirits imitating the heavenly hosts and the legions of Angels say that they are legions. As also their prince says that he will exalt his throne above the stars that he may be like to the Most High. (Isaiah 14:13.)
St John Chrysostom † AD 407 ubi sup.
But when the Lord had overcome the evil spirits which disturbed His creatures, they thought that because of the enormity of those things which had been done, He would not wait the time of their punishment, and therefore since they could not deny their guilt, they entreat that they may not quickly undergo the penalty. As it follows, And they besought him that he would not command them to go out into the deep.
Theophylact † 1107
Which indeed the devils demand, wishing yet longer to mix with mankind.
St Cyril of Alexandria † AD 444
And hence it is plain that the rebel hosts against the Divine Majesty were thrust down to hell by the unspeakable power of the Saviour.
St Maximus † AD 662 Ep. ad Georgium.
Now the Lord ordains for each class of sinners an appropriate punishment. The fire of Hell unquenchable for fleshly burnings, gnashing of teeth for wanton mirth, intolerable thirst for pleasure and revelry, the worm that dieth not for a crooked and malignant heart, everlasting darkness for ignorance and deceit, the bottomless pit for pride. Hence the deep is assigned to the devils as unto the proud, it follows, And there was there an herd of swine, &c.
St Augustine † AD 430 de Con. Ev. l. ii. 24.
The words of Mark, that there was a herd of swine nigh unto the mountains, and of Luke, on the mountains, do not differ from one another. For the herd of swine was so large, that they might be part on the mountain, part near it. For there were two thousand swine, as Mark has stated. (Mark 5:13.)
St Ambrose † AD 397
But the devils could not endure the clearness of the light of heaven, as those who have weak eyes can not bear the sun’s rays.
St Cyril of Alexandria † AD 444
The multitude of unclean spirits seek therefore to be sent into the herd of unclean swine, like to themselves, for it follows, And they besought him that he would suffer them to enter into them.
St Athanasius † AD 373 de vita Anton.
But if they have no power over swine, the evil spirits have much less against men who are made after the image of God. We ought then to fear God alone, but despise them.
St Cyril of Alexandria † AD 444
But the Lord granted them permission, that this might be among other things to us an occasion of benefit, and the confidence of our safety. It follows, And he suffered them. We must therefore consider that the evil spirits are hostile to those which are subject to them, and this will be evident from their sending down the swine violently into the waters and choking them; as it follows, Then went the devils out of the man and entered into the swine, and the herd ran violently down a steep place into the lake, and were choked. And this Christ permitted to them which sought it, that it might appear from the event how cruel they are. It was also necessary to shew that the Son of God has no less power to foresee than the Father, that equal glory might be manifested in each.
Titus of Bostra † AD 378 Vide Victor. Ant. in Mark 5.
But the shepherds take flight, lest they should perish with the swine. Hence it follows, When they that fed them saw what was done they fled, and went and told it in the city and in the country, and excited the like alarm among the citizens. But the severity of their loss led them to the Saviour; for it follows, Then they went out to see what was done, and came to Jesus; and here remark, that while God punishes men in their substance, He confers a blessing upon their souls. But when they had set out, they see him in his right mind who had been long vexed. It follows, And they found the man out of whom the devils had departed sitting at the feet of Jesus clothed, (whereas before he was naked,) and in his right mind. For he departed not from those feet, where he obtained safety; and so acknowledging the miracle, they were astonished at the cure of the malady, and marvelled at the event; for it follows, And they were afraid. But this thing they discover partly by sight, partly hearing it in words. It follows, They also which saw it told them by what means he that was possessed of the devils was healed. But they ought to have besought the Lord not to depart from them, but to be the guardian of their country, that no evil spirits might come near them; but through fear they lost their own salvation, asking the Saviour to depart. It follows, Then the whole multitude of the country of the Gadarenes round about besought him to depart from, them, for they were taken with great fear.
Theophylact † 1107
They feared lest they should again suffer some loss, as they had suffered in the drowning of the swine.
St John Chrysostom † AD 407 ubi sup.
But observe the humility of Christ; for when after conferring so great benefits upon them they sent Him away, He offers no obstacle, but departs, leaving those who had proclaimed themselves unworthy of His teaching. It follows, And he went up into the ship, and returned back again.
Titus of Bostra † AD 378
But as He was departing, the man who had been afflicted will not part from his Saviour, for it follows, Now the man out of whom the devils were departed besought him that he might be with him.
Theophylact † 1107
For as one who had been tried by experience, he feared, lest perhaps when far from Jesus he should again become the prey of evil spirits. But the Lord shews him, that though He is not present with him, He can protect by His grace, for it follows, But Jesus sent him away, saying, Return to thine own house, and shew how great things God hath done for thee. But he said not, “how great things I have done for thee,” giving us an example of humility, that we should attribute all our righteousness to God.
Titus of Bostra † AD 378
He does not however turn aside from the law of truth, for whatever the Son doth the Father doth. But why does He, who every where charged those who were delivered to tell no one, say to this man who was delivered from the legion, Shew how great things God hath done for thee? Because in truth that whole country knew not God, and was in bondage to the worship of devils. Or more truly, now that He refers the miracle to His Father, He says, Shew how great, &c. but when He speaks of Himself He charges to tell no one. But he who was healed of the evil spirits knew Jesus to be God, and therefore published what great things God had done for him. For it follows, And he went through the whole city, &c.
St John Chrysostom † AD 407 ubi sup.
And so abandoning those who had proclaimed themselves unworthy of His teaching, He appoints as their teacher the man who had been released from the evil spirits.
St Bede † AD 735
Now mystically; Gerasa signifies the Gentile nations, whom after His passion and resurrection Christ visited in His preachers. Hence Gerasa or Gergesa, as some say, is by interpretation “casting out an inhabitant,” that is, the devil by whom it was before possessed, or, “a stranger approaching,” who before was afar off.
St Ambrose † AD 397
Now although the number of those healed by Christ is different in Luke and Matthew, yet the mystery is one and the same. For as he who had a devil is the figure of the Gentile people, the two also in like manner take the figure of the Gentiles. For whereas Noah begat three sons, Shem, Ham, and Japhet; the family of Shem only was called to the possession of God, and from the other two the people of different nations were descended. He (as Luke says) had devils long time, inasmuch as the Gentile people was vexed from the deluge down to our Lord’s coming. But he was naked, because the Gentiles lost the garment of their nature and virtue.
St Augustine † AD 430 de Quæst. Ev. l. ii. q. 13.
He abode in no house, that is, he had no rest in his conscience; he dwelt among the tombs, because he delighted in dead works in his sins.
St Ambrose † AD 397
Or what are the bodies of the unbelieving but kinds of tombs in which the word of God abides not?
St Augustine † AD 430 ubi sup.
Now that he was bound by brazen fetters and chains, signifies the harsh and severe laws of the Gentiles, by which also in their states offences are restrained. But, that having burst these chains he was driven by the evil spirit into the wilderness, means that having broken through these laws, he was also led by lust to those crimes which exceeded the ordinary life of men. By the expression that there was in him a legion of devils, the nations are signified who served many devils. But the fact that the devils were permitted to go into the swine, which fed on the mountains, signifies also the unclean and proud men over whom the evil spirits have dominion, because of their worship of idols. For the swine are they who, after the manner of unclean animals without speech and reason, have defiled the grace of their natural virtues by the filthy actions of their life.
St Augustine † AD 430 ubi sup.
But by their being sent down violently into the lake, it is meant that the Church has been purified, and now that the Gentiles are delivered from the dominion of evil spirits, those who refuse to believe in Christ, carry on their unholy rites in hidden places with dark and secret watchings.
St Ambrose † AD 397
They are carried violently down, for they are reclaimed not by the contemplation of any good deed, but thrust as from a higher place to a lower, along the downward path of iniquity, they perish amidst the waves of this world, shut out from the approach of air. For they who are carried to and fro by the rapid tide of pleasure cannot receive the communication of the Spirit; we see then that man himself is the author of his own misery. For unless a man lived like the swine, the devil would never have received power over him, or received it, not to destroy but to prove him. And perhaps the devil, who after the coming of our Lord can no longer steal away the good, seeks not the destruction of all men, but only the wanton, as the robber lies in wait not for armed men, but the unarmed. When those who kept the herd saw this they fled. For neither the teachers of philosophy nor the chief of the synagogue can bring a cure to perishing mankind. It is Christ alone who takes away the sins of the people.
St Augustine † AD 430 de Qu. Evan. l. ii. q. 13.
Or, by the herdsmen of the swine flying and telling these things, He represents certain rulers of the wicked, who though they evade the law of Christianity, yet proclaim it among the nations by their astonishment and wonder. But by the Gerasenes, when they knew what was done, asking Jesus to depart from them, for they were struck with great fear, he represents the multitude delighting in their old pleasures, honouring indeed, but unwilling to endure the Christian law, saying that they cannot fulfil it, while they still marvel at the faithful released from their former abandoned mode of life.
St Ambrose † AD 397
Or there seems to have been a kind of synagogue in the city of the Gerasenes who besought our Lord to depart, because they were seized with great fear. For the weak mind receives not the word of God, nor can it endure the burden of wisdom. And therefore He no longer troubled them, but ascends from the lower parts to the higher, from the Synagogue to the Church, and returned across the lake. For no one passes from the Church to the Synagogue without endangering his salvation. But whoever desires to pass from the Synagogue to the Church, let him take up his cross, that he may avoid the danger.
St Augustine † AD 430 ubi sup.
But that he, now that he is healed, desires to be with Christ, and it is said to him, Return to thy house, and tell what great things God has done for thee, implies that each should understand, that after the remission of his sins he should return to a good conscience as to his home, and obey the Gospel for the salvation of others, in order that there he may rest with Christ, lest by too early wishing to be with Christ he neglect the ministry of preaching necessary for this redemption of his brethren.
The Latin text
Chrysostomus
Salvator navigando una cum discipulis ad portum pervenit; unde dicitur et navigaverunt ad regionem Gerazenorum, quae est contra Galilaeam
Titus
Veraciora exemplaria nec Gerazenorum habent, nec Gadarorum, sed Gergezinorum; est enim Gadara civitas in Iudaea, stagnum autem vel mare nullatenus invenitur in ea; sed Geraza civitas Arabiae est, nec stagnum, nec mare iuxta habens. Est autem Gergeza, a qua Gergezaei, urbs antiqua iuxta Tiberiacum stagnum, circa quam est rupes stagno vicina, in quod ostenditur deiectos fuisse porcos a Daemonibus. Quia tamen Geraza et Gedara confinium habent cum terra Gergezinorum, verisimile est inde ad horum terram porcos fuisse adductos
Beda
Geraza enim urbs est insignis Arabiae trans Iordanem iuncta monti Galaad, quam tenuit tribus Manasse, non longe a stagno Tiberiadis, in quo porci praecipitati sunt
Chrysostomus in Matthaeum
Cum autem dominus descendisset a mari, occurrit ei aliud terribilius miraculum: nam daemoniacus, tamquam servus videns dominum, servitutem confitetur; unde sequitur et cum egressus esset ad terram, occurrit illi vir quidam qui Daemonium habebat iam temporibus multis
Augustinus de Cons. Evang
Quod Matthaeus duos dicit fuisse daemoniacos, Marcus autem et Lucas unum commemorant, intelligas unum eorum fuisse personae alicuius clarioris et famosioris, quem regio illa maxime dolebat, et pro cuius salute plurimum satagebat. Hoc volentes significare duo Evangelistae, solum commemorandum iudicaverunt de quo facti huius fama latius praeclariusque fragraverat
Chrysostomus in Matthaeum
Vel Lucas elegit ex illis duobus eum qui saevior erat: unde flebilius narrat eius infortunium, cum subdit et vestimentis non induebatur, neque in domo manebat, sed in monumentis. Visitant autem Daemones mortuorum sepulchra, volentes imbuere homines periculosa doctrina, quod scilicet mortuorum animae Daemones fiunt
Cyrillus
Quod autem nudus petebat defunctorum sepulchra, daemoniacae ferocitatis erat indicium. Permittit autem quosdam dispensative Deus subesse Daemonibus, ut nos perpendamus per eos quales sunt Daemones erga nos, ut renuamus eis subici velle; et sic uno patiente aedificantur quamplures
Chrysostomus
Quia vero hominem eum populi fatebantur, accesserunt Daemones divinitatem praedicantes ipsius, quam etiam mare sua tranquillitate clamaverat; unde sequitur is ut vidit Iesum, procidit ante illum, et exclamavit voce magna, et dixit
Cyrillus
Attendas hic timorem annexum audaciae et desperationi multae; signum enim diabolicae desperationis est in audendo dicere quid mihi et tibi est, Iesu fili Dei altissimi? Timoris vero cum precatur obsecro te, ne me torqueas. Sed si nosti eum esse filium Dei altissimi, fateris eum Deum caeli et terrae, et eorum quae continentur in eis. Qualiter igitur non tua, immo sua usurpas, et dicis quid mihi et tibi? Quis autem principum terrenorum omnino sustinebit a barbaris lacessiri suo subiectos imperio? Unde sequitur praecipiebat enim spiritui immundo ut exiret ab homine; et necessitatem praecepti ostendit subdens multis enim temporibus arripiebat illum; et vinciebatur catenis et compedibus custoditus; et ruptis vinculis agebatur a Daemonio in deserta
Chrysostomus
Unde, quia nemo audebat daemoniacum tenere, ipse Christus ad eum vadit, alloquens ipsum. Sequitur interrogavit autem illum Iesus, dicens: quod tibi nomen est? Non velut inscius nomen inquirit, sed ut confessa peste quam tolerabat, virtus curantis gratior emicaret
Beda
Sed et nostri temporis sacerdotes qui per exorcismi gratiam Daemones eicere norunt, solent dicere, patientes non aliter valere curari, nisi omne quod ab immundis spiritibus vigilantes dormientesve pertulerint, confitendo patenter exponant; et maxime quando corporis humani concubitum petere se ac patrare confingunt; unde et hic confessio subditur: at ille dixit: legio; quia intraverant Daemonia multa in eum
Gregorius Nyssenus
Imitantes quidam Daemones supernas militias et legiones angelicas, dicunt se legionem, sicut et eorum princeps dicit se positurum thronum super astra, ut fiat altissimo similis
Chrysostomus
Postquam autem dominus supervenerat Daemonibus creaturam Dei perturbantibus, putabant eum propter excessum eorum quae fiebant non expectare tempus supplicii: et quia culpam diffiteri non poterant, instant ne cito sustineant poenam; unde sequitur et rogaverunt illum ne imperaret illis ut in abyssum irent
Theophylactus
Quod quidem postulant Daemones volentes adhuc cum hominibus conversari
Cyrillus
Hic autem palam est quod aemulae catervae maiestatis divinae, ineffabili potentia salvatoris detrudebantur ad Inferna
St Maximus
Statuit autem Deus unicuique peccatorum consonam poenam; Gehennam ignis propter carnis incendium, stridorem dentium propter risum lascivum, intolerabilem sitim propter voluptatem et crapulam, pervigilem vermem propter obliquum et malignum cor, caliginem perpetuam propter ignorantiam et fallaciam, Lymbum abyssi propter superbiam: unde Daemonibus tamquam superbis abyssus delegatur. Sequitur erat autem ibi grex multorum porcorum pascentium in monte
Augustinus de Cons. Evang
Quod Marcus dixit circa montem fuisse gregem porcorum, Lucas autem in monte, non repugnat: grex enim porcorum tam magnus fuit, ut aliquid eius esset in monte, aliquid circa montem: erant enim duo millia porcorum, sicut Marcus expressit
Ambrosius
Daemones autem caelestis luminis claritatem sustinere non poterant, ut qui oculos dolent, radios solis ferre non possunt
Cyrillus
Et ideo turba immundorum spirituum petit mitti in conformem sibi gregem immundorum porcorum. Sequitur et rogabant eum ut permitteret eis in illos ingredi
Athanasius in vita Antonii
Quod si super porcos potestatem non habent, multo magis nullum habent dominium contra homines factos ad imaginem Dei. Oportet ergo Deum solum timere, contemnere autem illos
Cyrillus
Dominus autem concessit eis potestatem, ut hoc inter cetera fiat nobis causa salutis, et roboris spes. Sequitur et permisit illos. Considerare ergo oportet, quod Daemones pravi sunt, et hostiles his qui eis sunt subditi; ut potest patere ex eo quod praecipitaverunt et suffocaverunt porcos in aquis; unde sequitur exierunt ergo Daemonia ab homine, et intraverunt in porcos, et impetu abiit grex per praeceps in stagnum, et suffocatus est. Et ideo concessit eis Christus petentibus, ut ex eventu appareat quam sint crudeles. Erat etiam necessarium ostendere filium Dei providentiam rerum habere non minus quam pater, ut aequalitatis decor in utroque appareat
Titus
Fugam autem pastores arripiunt, ne cum porcis perirent; unde sequitur quod ut viderunt factum, qui pascebant fugerunt et nuntiaverunt in civitatem et in villas: et huiusmodi terrorem civibus intulerunt. Duxit autem eos ad salvatorem damni necessitas. Sequitur exierunt autem videre quod factum est, et venerunt ad Iesum. Ubi considera, quod dum Deus homines punit in rebus, confert beneficium animabus. Cum autem profecti essent, viderunt sanum eum qui iugiter vexabatur. Sequitur et invenerunt hominem sedentem, a quo Daemonia exierant, vestitum, qui antea continuo nudus erat, ac sana mente ad pedes eius: non enim discedit a pedibus, a quibus est nactus salutem: et sic agnoscentes signum, mirati sunt passionis remedium, et obstupuerunt in facto. Sequitur et timuerunt. Hoc autem factum partim visu comperiunt, partim verbis audiverant. Sequitur nuntiaverunt autem illis qui viderant quomodo sanus factus esset a legione. Oportebat autem eos supplicare domino ne inde recederet, sed custos esset regionis, ne Daemones haberent accessum ad eos; sed prae timore propriam salutem amiserunt, rogantes salvatorem recedere. Sequitur et rogaverunt illum omnis multitudo regionis Gerazenorum, ut discederet ab ipsis, quia timore magno tenebantur
Theophylactus
Timebant enim ne iterum damnum aliquod paterentur, sicut passi fuerant in submersione porcorum
Chrysostomus
Attendas autem Christi humilitatem: postquam enim collatis a se talibus beneficiis emittebant eum, non obstat, sed discedit, eos qui se ipsos indignos sua doctrina promulgaverant relinquens. Sequitur ipse autem, ascendens navim, reversus est
Titus
Sed eo discedente, ille qui passus fuerat, a salvatore non discedit. Sequitur et rogabat illum vir a quo Daemonia exierant, ut cum eo esset
Theophylactus
Nam, sicut expertus, timebat ne forte elongatus a Iesu, rursus Daemonibus esset paratus. Dominus autem ostendit ei quod quamvis non sit cum eo praesentialiter, tamen potest eum gratia sua protegere; sequitur enim dimisit autem eum Iesus, dicens: redi in domum tuam, et narra quanta tibi fecit Deus. Non autem dixit: quanta tibi feci ego; formam praebens humilitatis, ut rectitudines nostras referamus in Deum
Titus
Nec tamen praevaricatur in lege veritatis; quidquid enim filius operatur, pater operatur. Cur autem qui ubique omnes liberatos monebat nulli dicere, huic liberato a legione dicit narra quanta tibi fecit Deus? Quia scilicet tota regio illa Deum ignorabat, irretita cultibus Daemonum. Vel verius, quandoquidem ad patrem retorquet miraculum, dicit narra; cum vero loquitur de seipso, monet nulli dicere. Ille autem qui liberatus est a Daemonibus, noverat Deum esse Iesum, et ideo praedicavit quanta fecit illi Iesus; sequitur enim et abiit per universam civitatem praedicans quanta illi fecit Iesus
Chrysostomus
Et sic illos qui se indignos sua doctrina promulgaverant derelinquens, statuit eis eum in magistrum qui fuerat a Daemonibus liberatus
Beda
Mystice autem Geraza significat nationem gentium, quas post passionem et resurrectionem suam dominus per praedicatores visitavit; unde Geraza vel Gergesi, ut quidam legunt, interpretatur colonum eiciens, idest Diabolum, a quo prius incolebatur; vel advena propinquans, qui prius longe erat
Ambrosius
Licet autem discordet numerus curatorum a Christo secundum Lucam et Matthaeum, tamen concordat mysterium: ut enim iste qui habebat Daemonium, populi gentilis est figura, duo quoque illi similiter figuram populi gentilis accipiunt: quoniam cum tres filios Noe generavit, Sem, Cham et Iaphet, Sem tantummodo familia in possessionem ascita est Dei: ex duobus illis diversarum nationum populi pullularunt. Qui multis, inquit, temporibus habebat Daemonium, utpote qui a diluvio usque ad adventum domini vexabatur. Nudus autem erat, quia tegumentum naturae suae et virtutis amisit
Augustinus de quaest. Evang
In domo non habitabat; hoc est, in conscientia sua non requiescebat: in monumentis manebat; idest in mortuis operibus, hoc est peccatis, delectabatur
Ambrosius
Vel quid sunt corpora perfidorum nisi quaedam sepulchra in quibus Dei verba non habitant?
Augustinus de quaest. Evang
Quod autem compedibus ferreis et catenis ligabatur, significat graves et duras leges gentium, quibus etiam in eorum republica peccata cohibentur: quod autem vinculis talibus diruptis agebatur a Daemonio in desertum, significat quod etiam ipsis transgressis legibus ad ea scelera cupiditate ducebatur quae iam vulgarem consuetudinem excederent, quod vero in eo legio Daemonum erat, significatae sunt gentes, quae multis Daemonibus serviebant; quod in porcos pascentes in montibus Daemonia ire concessa sunt, significat etiam immundos et superbos homines, quibus Daemonia dominantur propter idolorum cultus
Ambrosius
Porci enim hi sunt qui immundorum usu animalium, vocis et rationis expertes, lutulentis vitae suae actibus naturalium coinquinaverunt ornamenta virtutum
Augustinus
Quod autem in stagnum praecipitati sunt, significat quod iam clarificatur Ecclesia, et liberato populo gentium a dominatione Daemoniorum, in abditis agunt sacrilegos ritus suos qui Christo credere noluerunt, caeca et profunda curiositate submersi
Ambrosius
Impetu autem feruntur in praeceps, quoniam nullius meriti contemplatione revocantur; sed tamquam de superioribus ad inferiora per improbitatis proclive detrusi, inter fluenta mundi huius intercluso pereunt spiritus commeatu. Neque enim in his qui fluido aestu voluptatis huc atque illuc feruntur, illius spiritus potest esse vitale commercium. Videmus igitur quia homo ipse suae est auctor aerumnae: nam nisi quis porci more vixisset, numquam accepisset in eum Diabolus potestatem; aut si accepisset, non ut perderet, sed ut probaret: et fortasse Diabolus, quia post domini adventum bonos iam depraedari non poterat, non omnium hominum, sed levium quaerit interitum; ut latro non armatis, sed insidiatur inermibus. Viderunt hoc magistri gregum, et fugerunt: neque enim vel philosophiae professores vel principes synagogae pereuntibus populis possunt ferre medicinam: solus est Christus qui aufert peccata populorum
Augustinus
Vel quod porcorum pastores fugientes ista nuntiaverunt, significat quosdam primates impiorum, quamquam Christianam legem fugientes, potentiam tamen eius pergentes stupendo et mirando praedicare. Quod autem Gerazeni cognoscentes quod factum est, rogant Iesum ut ab eis discederet, magno timore perculsi, significat magnitudinem vetusta suavitate delectatam, honorare quidem, sed nolle pati Christianam legem, dum dicunt quod eam implere non possunt; admirantes tamen fidelem populum a pristina perdita conversatione sanatum
Ambrosius
Vel in Gerazenorum civitate species synagogae videtur existere: qui rogabant ut discederet, quia timore magno tenebantur; infirma enim mens non capit Dei verbum, nec potest pondus sustinere sapientiae. Et ideo diutius molestus non fuit, sed ascendit ab inferioribus ad superiora, a synagoga scilicet ad Ecclesiam: et regressus est per stagnum: nemo enim de Ecclesia ad synagogam sine periculo transit salutis; sed ille qui de synagoga ad Ecclesiam transire desiderat, crucem suam tollat, ut discrimen evadat
Augustinus
Quod autem ille sanatus cupit iam esse cum Christo, et dicitur ei redi in domum tuam, et narra quanta tibi fecit Deus: sic intelligitur, ut sic quisquis intelligat post remissionem peccatorum redeundum sibi in conscientiam bonam sicut in domum, et serviendum Evangelio propter aliorum salutem, ut deinde cum Christo requiescat: ne cum praepropere vult esse cum Christo, negligat ministerium praedicationis fraternae redemptioni accommodatum
8:40
St Augustine † AD 430 de Con. Ev. l. ii. c. 28.
After relating the miracle of the Gadarenes, Luke goes on to relate that of the ruler of the synagogue’s daughter; saying, And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.
Theophylact † 1107
At once both because of His teaching, and His miracles.
St Augustine † AD 430 ubi sup.
But the event which He adds, And, behold, there came a man named Jairus, must not be supposed to have taken place immediately, but first that of the feast of the publicans which Matthew mentions, (Matt. 9:18.) to which he so joins on this that it cannot consequently be understood to have happened otherwise.
Titus of Bostra † AD 378 Vide Victor. Ant. in Mark 5.
The name is inserted for the sake of the Jews, who at that time well knew the event, that the name might be a demonstrative proof of the miracle. And there came not one of the lowest, but a ruler of the synagogue, that the mouths of the Jews might be the more closed. As it follows, And he was a ruler of the synagogue. Now he came to Christ because of his need; for grief sometimes urges us to do those things which are right, according to the Psalm, Hold their mouths with bit and bridle, who come not nigh unto thee. (Ps. 32:9.)
Theophylact † 1107
Through urgent need then he fell at His feet, as it follows, And he fell at Jesus’ feet; but it were right for him without a pressing necessity to fall at Christ’s feet and acknowledge Him to be God.
St John Chrysostom † AD 407 Hom. 31. in Matt.
But mark his dulness of heart, for it follows, and besought him that he would come into his house; being ignorant in truth that He was able to heal when absent. For if he had known, he would have said as the centurion did, Speak the word, and my daughter shall be healed.
A Greek expositor Asterius.
But the cause of his coming is told by adding, For he had only one daughter, the prop of his house, the succession of his race, about twelve years old, in the very flower of her age; and she lay dying, about to be carried to the grave instead of her nuptial bed.
St John Chrysostom † AD 407 ubi sup.
But the Lord had come not to judge the world, but to save it. Whereupon He does not weigh the rank of the petitioner, but calmly undertakes the work, knowing that what was to happen would be greater than what was asked. For He was called to heal the sick, but He knew that He would raise up one that was by this time dead, and implant on the earth a firm hope of the resurrection.
St Ambrose † AD 397
But when about to raise the dead, in order to bring faith to the ruler of the synagogue, He first cured the issue of blood. So also a temporal resurrection is celebrated at the Passion of our Lord, that the other might be believed to be eternal. But as he went, the people thronged him.
St Cyril of Alexandria † AD 444 v. Chrys. 31. in Matt.
This was the greatest sign that He had really put on our flesh, and trampled under foot all pride. For they followed Him not afar off, but thronged Him.
A Greek expositor ubi sup.
Now a certain woman afflicted with a severe disease, whose infirmity had consumed her body, but physicians all her substance, finds her only hope in such great humbleness that she falls down before our Lord; of whom it follows, And a woman having an issue of blood twelve years, &c.
Titus of Bostra † AD 378 non occ.
Of how great praise then is this woman worthy, who with her bodily powers exhausted by the continual issue of blood, and with so great a crowd thronging around Him, in the strength of her affection and faith entered the crowd, and coming behind, secretly touched the hem of His garment.
St Cyril of Alexandria † AD 444
For it was not lawful for the unclean either to touch any of the holy saints, or come near a holy man.
St John Chrysostom † AD 407 Hom. 31. in Matt.
For by the custom of the Law a malady of this kind was accounted a great uncleanness. (Lev. 15:19–25.) Independently of this also, she had not yet a right estimation of Him, else she would not have thought to remain concealed, but nevertheless she came trusting to be healed.
Theophylact † 1107
But as when a man turns his eye to a shining light, or puts fuel to the fire, immediately they have their effects; so indeed he who brings faith to Him who is able to cure, immediately obtains his cure; as it is said, and immediately her issue of blood stanched.
St John Chrysostom † AD 407
But not the garments alone saved her, (for the soldiers also allotted them among themselves,) but the earnestness of her faith.
Theophylact † 1107
For she believed, and was saved, and as was fitting first touched Christ with her mind, then with her body.
A Greek expositor Asterius.
But the Lord heard the woman’s silent thoughts, and silently released her silent, permitting willingly the seizing of her cure. But afterwards He makes known the miracle, as it follows: And Jesus said, Who touched me?
St Cyril of Alexandria † AD 444
For the miracle which was performed escaped not the Lord, but He who knew all things asks as if He were ignorant.
A Greek expositor Victor. Ant.
Now His disciples who knew not what was asked, but supposed He spoke merely of one touching Him, answer our Lord’s question, as follows, When all denied, Peter and they that were with him said, Master, the multitude press thee and throng thee, and sayest thou, Who touched me? Our Lord therefore distinguishes the touching by His answer, as it follows, And Jesus said, Somebody has touched me: as He said also, He that hath ears to hear, let him hear, although all had bodily hearing of this kind; but it is not truly hearing if a man hear carelessly, nor truly touching if he touch unfaithfully. He now therefore publishes what was done, as it is added, For I perceive that virtue is gone out of me. He answers rather materially, in consideration of the minds of His hearers. He is here, however, manifested to us to be the true God, both by His miraculous deed, and by His word. For it is beyond us, and perhaps beyond angels also, to be able to communicate virtue as from our own nature. This belongs to the Supreme Nature alone. For nothing created possesses the power of healing, or even of doing any other like miracles, except it be divinely given. But it was not from desire of glory that He suffered not to remain concealed the exhibition of His divine power, Who had so often charged silence about His miracles, but because He looked to their advantage who are called through faith to grace.
St John Chrysostom † AD 407 ubi sup.
For first He removes the woman’s fear, lest she should suffer the pangs of conscience, for as it were stealing the grace. Next He reproves her for thinking to lie concealed. Thirdly, He makes known her faith publicly for the sake of others, and betrays no less a miracle than the stanching of blood, by shewing that all things are open to His sight.
St Cyril of Alexandria † AD 444
Moreover, He persuaded the ruler of the synagogue to believe undoubtingly that He would rescue his daughter from the hands of death.
St John Chrysostom † AD 407 ubi sup.
Now our Lord did not immediately discover her, for this reason, that by shewing that all things are known to Him, He might make the woman publish what was done, that the miracle might be free from all suspicion. Hence it follows, And when the woman saw that she was not hid, she came trembling.
Origen † AD 253
But the same cure which the woman obtained by touching Him, our Saviour confirmed by His word; as it follows, And he said unto her, Thy faith hath made thee whole; go in peace, that is, Be released from thy scourge. And indeed He first heals her soul by faith, then truly her body.
Titus of Bostra † AD 378 non occ.
He calls her daughter, as already healed because of her faith, for faith claims the grace of adoption.
Eusebius † AD 339 Eccles. Hist. l. vii. c. 18.
Now they say that the woman set up in Paneas (Cæsarea Philippi, whence she came) a noble triumphal monument of the mercy vouchsafed to her by the Saviour. For there stood upon a lofty pedestal near the entrance to her house a brasen statue of a woman on bended knees, and with her hands joined as if in prayer; opposite to which was erected another statue like to a man, made of the same material, clothed in a stole, (διπλοῑς.a) and holding forth his hand to the woman. At his feet upon the base itself a strange kind of plant was growing, which reaching to the hem of the brasen stole, was said to be the cure of all diseases. And they said that this statue represents Christ. It was destroyed by Maximinus.
St Ambrose † AD 397
Now mystically Christ had left the synagogue in Gerasa, and Him whom His own received not we strangers receive.
St Bede † AD 735
Or at the end of the world the Lord is about to return to the Jews, and to be gladly received by them through confession of the faith.
St Ambrose † AD 397
But whom do we suppose the chief of the synagogue to be, but the Law, from consideration of which our Lord had not entirely abandoned the synagogue.
St Bede † AD 735
Or, by the ruler of the synagogue is understood Moses. Hence he is rightly called Jairus, that is, “enlightening” or “enlightened,” as he who receives the words of life to give to us, thereby both enlightens others, and is himself also enlightened by the Holy Spirit. But the ruler of the synagogue fell at the feet of Jesus, because the lawgiver with the whole race of the patriarchs knew that Christ, appearing in the flesh, would be far preferred to them. For if the head of Christ is God, (1 Cor. 11:3.) His feet must agreeably to this be taken for the Incarnation, by which He touched the earth of our mortality. The ruler asked Him to enter into his house, because he was desirous to behold His coming. His only daughter is the Synagogue, which alone was framed with a legal institution; which at twelve years of age, that is, when the time of puberty was approaching, lay dying; for having been brought up nobly by the prophets, as soon as it came to years of discretion, when it ought to bring forth spiritual fruits to God, being suddenly subdued through its weakness and error, it forgot to enter the way of spiritual life, and unless Christ had come to its help, would have fallen away into destruction. But the Lord going to heal the girl is thronged by the crowd, because giving wholesome warnings to the Jewish nation, He was borne down by the customs of a carnal people.
St Ambrose † AD 397
But while the Word of God hastens to this daughter of the ruler that He might save the children of Israel, the holy Church collected from among the Gentiles which was perishing by its falling away into gross crimes, seized first by faith the health prepared for others.
St Bede † AD 735
Now the issue of blood may be taken in two ways, that is, both for the prostitution of idolatry, and for those things which are done for the delights of the flesh and blood.
St Ambrose † AD 397
But what means it that this daughter of the ruler was dying at twelve years, and the woman was afflicted with the issue of blood for twelve years, but that it might be understood that as long as the Synagogue flourished the Church was weak. For almost in the same age of the world, the Synagogue began to grow up among the patriarchs, and idolatry to pollute the Gentile nation.
St Ambrose † AD 397
But as she had spent all her substance upon physicians, so the Gentile nations had lost all the gifts of nature.
St Bede † AD 735
Now by physicians understand either false doctors, or philosophers and teachers of secular laws, who disputing much concerning virtue and vice, promised that they would give to mortals useful instructions for life; or suppose that by the physicians are signified the unclean spirits themselves, who by giving as it were advice to men, procure themselves to be worshipped as God, on listening to whom the Gentiles the more they consumed the strength of their natural industry, so much the less were they able to be cured from the pollution of their iniquity.
St Ambrose † AD 397
Now hearing that the people of the Jews were sick, she begins to hope for the remedy of their salvation; she knew that the time was arrived when a Physician should come from heaven, she rose to meet Him, more ready from faith, more backward from modesty. For this is the part of modesty and faith to acknowledge weakness, not to despair of pardon. From modesty then she touched the hem of His garment; in faith she came, in piety believed, in wisdom knew herself to be healed; so the holy people of the Gentiles which believed God, blushed at its sins so as to desert them, offered its faith in believing, shewed its devotion in asking, put on wisdom in itself feeling its own cure, assumed boldness to confess that it had forestalled what was not its own. Now Christ is touched behind, as it is written, Thou shall walk after the Lord thy God (Deut. 13:4.)
St Bede † AD 735
And He Himself says, If any man serve me, let him follow me. (John 13:26.) Or, because not seeing Christ present in the flesh, now that the sacraments of the temporary dispensation were completed, the Church began to follow His footsteps through faith.
St Gregory the Great † AD 604 Mor. 3. c. 11. Job 2.
But while the crowd thronged Him, one woman touched our Redeemer, because all carnal men in the Church oppress Him from whom they are afar off, and they alone touch Him who are joined to Him in humility. () The crowd therefore press Him and touch Him not, because it is both importunate in presence, and absent in life.
St Bede † AD 735
Or one believing woman touches the Lord, since Christ who is afflicted beyond measure by the diverse heresies multiplying around Him, is faithfully sought by the heart alone of the Catholic Church.
St Ambrose † AD 397
For they believe not who throng Him; they believe who touch. By faith Christ is touched, by faith He is seen. Lastly, to express the faith of her who touched Him, He says, I know that virtue is gone out of me, which is a more palpable sign, that the Divine Nature is not confined within the possibility of man’s condition, and the compass of the human body, but eternal virtue overflows beyond the bounds of our mediocrity. For the Gentile people is not released by man’s aid, but the gathering of nations is the gift of God, which even by its little faith turns to itself the everlasting mercy. For if we think what our faith is, and understand how great the Son of God is, we see that in comparison of Him we touch only the hem, we cannot reach the upper parts of the garment. If then we also wish to be cured, let us touch by faith the hem of Christ. But he who has touched Him is not hidden. Happy the man who has touched the extreme part of the Word. For who can comprehend the whole?
The Latin text
Augustinus de Cons. Evang
Post narratum apud Gerazenos miraculum, transit ad narrandum, de archisynagogi filia, dicens factum est autem cum rediisset Iesus, excepit illum turba: erant enim omnes expectantes eum
Theophylactus
Simul quidem propter doctrinam, et propter miracula
Augustinus
Quod vero adiungit et ecce venit vir cui nomen Iairus, non continue factum accipiendum est, sed prius illud de convivio publicanorum, sicut narrat Matthaeus; cui rei sic coniungit hoc ut non possit aliud factum consequenter intelligi
Titus
Est autem positum nomen, Iudaeorum causa, qui tunc noverunt quod accidit, ut nomen demonstratio miraculi fiat. Accessit autem non aliquis infirmorum, sed princeps synagogae, ut magis obturarentur Iudaeorum ora; unde sequitur et ipse princeps synagogae erat. Accessit autem ad Christum causa necessitatis: urget enim aliquando dolor ad agendum ea quae decent, secundum illud: in camo et freno maxillas eorum constringe qui non approximant ad te
Theophylactus
Unde necessitate instante cecidit ad pedes eius; sequitur enim et cecidit ad pedes Iesu. Decebat autem ut absque necessitate cogente caderet ad pedes eius, et cognosceret ipsum Deum esse
Chrysostomus
Sed considera eius inertiam: quaerit enim a Christo ut in domum veniat; sequitur enim rogans eum ut intraret in domum eius; ignorans scilicet quod absens poterat liberare: nam si scivisset, dixisset sicut centurio: dic verbo, et curabitur filia mea
Graecus
Causa autem adventus eius ponitur, cum subditur quia unica filia erat illi, domus fundamentum, successio generis, fere annorum duodecim, in ipso scilicet flore aetatis; et haec moriebatur, pro thalamis efferenda ad tumulum
Chrysostomus
Advenerat autem dominus, non ut iudicaret mundum, sed ut salvaret: quapropter non examinat dignitatem petentis, sed aequanimiter arripit opus, sciens quod maius erat futurum eo quod quaerebatur: vocabatur autem ad remedium aegrotantis; novit autem se suscitaturum iam mortuam, et inserturum terrenis firmam spem resurrectionis
Ambrosius
Suscitaturus autem mortuam, ad faciendum fidem, haemorrhoissam ante curavit; sicut et resurrectio temporalis in passione domini celebratur, ut perpetua illa credatur. Et contigit dum iret, a turba comprimebatur
Cyrillus
Quod maximum erat indicium quod veram carnem induerat, et omnem conculcaret superbiam: neque enim a longe sequebantur, sed eum circumdabant
Graecus
Quaedam autem mulier gravi morbo detenta, ob cuius infirmitatis curam medici omnes divitias consumpserant, solam spem in tanta diffidentia reperit ut procideret domino; de qua sequitur et mulier quae erat in fluxu sanguinis ab annis duodecim, quae in medicos erogaverat omnem substantiam suam, nec ab ullo potuit curari, accessit retro
Titus
Qualiter autem non est digna praeconio haec mulier, quae viribus extinctis corporeis ob continuum sanguinis fluxum, et tanto populo concurrente circa illum, affectu roborata et fide petierat populum, et retro latens tetigerat fimbriam vestimenti? Sequitur tetigit fimbriam vestimenti eius
Cyrillus
Neque enim licebat immundis vel tangere quemquam sanctorum, vel appropinquare viro sancto
Chrysostomus in Matthaeum
Ritu autem legis huiusmodi passio reputabatur immunditia magna. Aliter etiam: nondum enim nec ipsa habebat dignam opinionem de eo; non enim putavisset latere; sed tamen confisa de sanitate accedit
Theophylactus
Sicut autem cum aliquis oculum lucernae lucenti adhibet, aut igni spinas, statim operationem illorum experitur; sic quidem qui fidem affert potenti curare, statim curationem consequitur. Et confestim stetit fluxus sanguinis eius
Chrysostomus
Non autem sola vestimenta ipsius mulierem salvarunt; nam et milites sortiti sunt ea inter se; sed fidei eius intentio
Theophylactus
Credidit enim, et salvata est; et, ut congruum fuit, primo tetigit Christum intellectualiter, deinde corporaliter
Graecus
Audivit autem dominus tacitas mulieris considerationes, et tacens liberavit tacentem, passus sua sponte sanitatis rapinam; sed postea miraculum publicat; unde sequitur et ait Iesus: quis est qui me tetigit?
Cyrillus
Non enim latuit dominum perpetratum miraculum; sed qui cuncta cognoscit, quasi nesciret interrogat
Graecus
Nescientibus autem discipulis quod quaerebatur, sed putantibus de simplici quodam tactu dicere, domini quaestioni respondent; sequitur enim negantibus autem omnibus, dixit Petrus, et qui cum illo erant: praeceptor, turbae te comprimunt et affligunt, et dicis: quis me tetigit? Et ideo dominus tactum sua responsione distinguit; sequitur enim et dixit illis Iesus: tetigit me aliquis; sicut etiam dicebat: qui habet aures audiendi, audiat; quamvis omnes habeant huiusmodi corporalem auditum, sed non est vere audire, si audiatur incaute, nec vere tangere, si infideliter tangatur
Cyrillus
Propalat autem consequenter quod factum est, cum subditur nam et ego novi virtutem de me exiisse. Materialius respondet secundum opinionem audientium; hic tamen nobis manifestatur quod ipse verus est Deus, et ex eo quod prodigialiter factum est, et etiam ex sermonibus: transcendit enim naturam nostram, et forsan angelicam, posse quemquam virtutem emittere quasi a propria natura; convenit autem hoc soli supremae naturae: nulla namque creaturarum aliquam gerit salvandi potestatem, vel etiam aliqua alia, scilicet miracula, faciendi, sed divinitus praestitam. Non autem ambitione gloriae non dimisit latere divinae virtutis ostensionem qui multoties praeceperat taceri sua miracula: sed quia spectabat ad utilitatem eorum qui vocabantur per fidem ad gratiam
Chrysostomus in Matthaeum
Primo enim solvit femineum metum, ne remorsum conscientiae pateretur quasi surripiens gratiam; secundo corrigit eam, quia latere putaverat; tertio fidem eius exprimit cunctis, ut et alii imitentur: proditque non minus miraculum retentione sanguinis, dum ostendit sibi cuncta patere
Cyrillus
Insuper principem synagogae persuadebat indubitabiliter credere quod a laqueis mortis eripiet filiam eius
Chrysostomus
Ob hoc autem dominus non statim eam manifestaverat, ut ostenso quod omnia sibi liquent, faciat mulierem praedicare quod factum est, ut suspicione miraculum careat; unde sequitur videns autem mulier quia non latuit eum, tremens venit et procidit ante pedes eius, et ob quam causam tetigit eum, indicavit coram omni populo, et quemadmodum confestim sanata sit
Origenes
Eamdem autem sanitatem quam nacta est mulier ex contactu, verbis confirmavit salvator; unde sequitur at ipse dixit illi: filia, fides tua te salvam fecit; vade in pace: idest esto sana a tuo flagello: et sanat quidem primo per fidem animam, deinde vero corpus
Titus
Vocat autem filiam iam fidei causa sanatam; fides enim gratiam adoptionis impendit
Eusebius Eccl. Hist
Dicunt autem hanc mulierem in Paneade, quae est Caesarea Philippi, unde fuit oriunda, statuisse triumphos insignes collati sibi beneficii a salvatore: stabat namque super altam basim ad limina domus eius aeneum simulacrum mulieris flexis genibus manibusque iunctis, quasi precaretur; ex cuius opposito aliud erectum simulacrum ad instar viri, eiusdemque materiae, amictum diploide, et manum versus mulierem extendens; ante cuius pedes super ipsam basim aliena species plantae orta, quae usque ad aeneae diploidis oras pertingens, medicina omnium passionum esse ferebatur. Hanc autem statuam dicebant repraesentare Christum, quam maximus destruxit
Ambrosius
Mystice autem reliquerat in Gerazenis synagogam Christus, et quem sui non receperant, recipiunt alieni
Beda
Vel in fine saeculi dominus est ad Iudaeos rediturus, atque ab eis per fidei confessionem libenter excipiendus
Ambrosius
Quem autem putamus synagogae principem esse nisi legem, cuius contemplatione dominus synagogam non penitus dereliquerit?
Beda
Vel princeps synagogae Moyses intelligitur: unde bene Iairus, idest illuminans vel illuminatus, vocatur: quia qui accipit verba vitae dare nobis, et per hoc ceteros illuminat, ipse a spiritu sancto illuminatur. Cecidit autem archisynagogus ad pedes Iesu, quia legislator cum tota patrum progenie Christum in carne apparentem longe sibi praeferendum esse cognovit. Si enim caput Christi Deus, convenienter pedes accipiendi sunt incarnatio, qua terram nostrae mortalitatis tetigit. Rogavit autem intrare in domum eius, quia eius videre desiderabat adventum. Filia autem unica eius est synagoga, quae sola legali est institutione composita; quae duodecimo aetatis anno, hoc est tempore pubertatis appropinquante, moriebatur; quia nobiliter a prophetis educata, postquam ad intelligibiles annos pervenerat, in quibus spirituales Deo fructus gignere debebat, subito errorum languore consternata, spiritualis vitae viam amisit: et si Christus non succurreret, corruisset in mortem. Ad puellam autem sanandam pergens dominus a turba comprimitur, quia genti Iudaeae salutaria monita praebens, carnalium populorum est consuetudine gravatus
Ambrosius
Ad hanc autem principis filiam dum properat Dei verbum, ut salvos faceret filios Israel, sancta Ecclesia ex gentibus congregata, quae inferiorum lapsu criminum deperibat, paratam aliis fide praeripuit sanitatem
Beda
Dupliciter autem sanguinis fluxus potest intelligi; hoc est, et super idolatriae prostitutione, et super his quae carnis et sanguinis oblectatione patrantur
Ambrosius
Quid autem sibi vult quod haec principis filia annorum duodecim moriebatur, et mulier ista fluxu sanguinis ab annis duodecim laboravit, nisi ut intelligatur quia quamdiu synagoga viguit, laboravit Ecclesia?
Beda
Una enim pene saeculi aetate synagoga in patriarchis nasci coepit, et gentilium nationem idololatria foedavit
Ambrosius
Sicut autem illa in medicos erogaverat omnem substantiam suam, ita congregatio gentium amiserat omnia dona naturae
Beda
Medicos autem intellige sive falsos theologos, sive philosophos, legumque doctores saecularium, qui multa de virtutibus vitiisque disserentes, utilia se vivendi instituta mortalibus dare promittebant; se ipsos immundos spiritus, qui velut hominibus consulendo, se pro Deo colendos ingerebant; quibus audiendis gentilitas quanto magis naturalis industriae vires expenderat, tanto minus potuit ab iniquitatis suae sorde curari
Ambrosius
Audiens autem aegrotare populum Iudaeorum, sperare coepit salutis suae remedium; tempus venisse cognovit quo medicus adesset de caelo: surrexit ut occurreret fide promptior, pudore contractior: hoc enim est pudoris et fidei, agnoscere infirmitatem, non desperare veniam. Verecunda ergo fimbriam tetigit, fidelis accessit, religiosa credidit, sapiens sanatam se esse cognovit: sic sancta plebs gentium, quae Deo credidit, peccatum erubuit ut desereret, fidem detulit ut crederet, devotionem exhibuit ut rogaret, sapientiam induit ut sanitatem suam ipsa sentiret, fiduciam sumpsit ut fateretur quod praeripuisset alienum. Retro autem tangitur Christus, quia scriptum est: post dominum Deum tuum ambulabis
Beda
Et ipse ait: si quis mihi ministrat, me sequatur, sive quia praesentem in carne dominum non videns, vel quia peractis dispensationis sacramentis per fidem coepit vestigia eius subsequi
Gregorius Moralium
Premente autem turba, una redemptorem nostrum mulier tetigit: quia carnales quique in Ecclesia eum comprimunt a quo longe sunt, et soli tangunt qui huic veraciter humiles adiunguntur. Turba igitur premit, et non tangit: quia et importuna est per praesentiam, et absens per vitam
Beda
Vel una credula mulier dominum tangit: quia qui diversis haeresibus inordinate affligitur, solo Catholicae Ecclesiae corde fideliter quaeritur
Ambrosius
Non enim credunt qui comprimunt; credunt qui tangunt: fide tangitur Christus, fide videtur. Denique ut fidem credentis exprimeret, dicit ego cognovi virtutem de me exiisse: quod est evidentius indicium quia non intra possibilitatem conditionis humanae atque intra corporis claustrum divinitas coarctata est, sed ultra fines nostrae mediocritatis virtus exundat aeterna; non enim humana ope plebs gentium liberatur; sed Dei munus est congregatio nationum, quae etiam brevi fide misericordiam inclinat aeternam. Nam si consideremus quanta sit fides nostra, et intelligamus quantus sit Dei filius; videmus quia comparatione eius fimbriam tantummodo tangimus, superiora vero vestimenti eius nequimus attingere. Si igitur et nos curari volumus, fide tangamus fimbriam Christi. Non autem latet eum quicumque tetigerit. Beatus qui extremam partem verbi tetigerit; nam totum quis potest comprehendere?
8:49
St John Chrysostom † AD 407 Hom. 31. in Matt.
Our Lord conveniently waited until the death of the girl, that the miracle of her resurrection might be made public. For which reason also He goes slower, and speaks longer with the woman, that the daughter of the ruler of the synagogue may expire, and messengers come to tell Him. As it is said, While he yet spake, there cometh one from the ruler of the synagogue’s house, saying unto him, Thy daughter is dead.
St Augustine † AD 430 de Con. Ev. l. ii. c. 28.
But since Matthew states the ruler of the synagogue to have told our Lord that his daughter was not on the point of death but quite dead, and Luke and Mark say, that she was not yet dead, nay, even go so far as to say that there came some afterwards, who told her death; we must examine, lest they should seem to be at variance. And we must understand that for the sake of brevity, Matthew chose rather to say, that our Lord was asked to do what it is obvious He did, namely, to raise the dead. For our Lord needs not the words of the father concerning his daughter, but what is more important, his wishes. Certainly, if the other two or any one of them had mentioned that the father had said what those who came from the house said, that Jesus need not be troubled because the maid was dead, His words which Matthew has related would seem to be at variance with his thoughts. But now to those who brought that message, and said that the Master need not come, it is not said that the father assented. The Lord therefore did not blame him as distrustful, but the more strongly confirms his belief. As it follows, But when Jesus heard it, he answered the father of the girl, Believe only, &c.
St Athanasius † AD 373 Orat. in Pass. et Crucem. Dom. 4.
Our Lord requires faith from those who invoke Him, not because He needs the assistance of others, (for He is both the Lord and Giver of faith,) but not to seem to bestow His gifts according to His acceptance of persons, He shews that He favours those who believe, lest they should receive benefits without faith, and lose them by unbelief. For when He bestows a favour, He wishes it to last, and when He heals, the cure to remain undisturbed.
Theophylact † 1107
When He was about to raise the dead He put all out, as teaching us to be free from vain-glory, and to do nothing for show, for when any one ought to perform miracles, he must not be in the midst of a great many, but alone and apart from the other. As it follows, And when he came into the house, he suffered no man to go in, save Peter, and James, and John. Now these only He permitted to enter as the Heads of His disciples, and able to conceal the miracle. For He did not wish to be revealed to many before His time, perhaps on account of the envy of the Jews. So also when any one envies us, we ought not to make known to him our righteousness, lest we give him an occasion of greater envy.
St John Chrysostom † AD 407 ubi sup.
But He took not with Him His other disciples, so provoking them to a strange desire, because also they were not yet fully prepared, but He took Peter, and with him the sons of Zebedee, that the others also might imitate them. He took also the parents as witnesses, lest any should say the evidence of the resurrection was false. Luke adds to this also, that He shut out from the house those that were weeping, and shewed that they were unworthy of a sight of this kind. For it follows, And they all wept, and bewailed her. But if He then shut them out, much more now. For then it had not yet been revealed that death was turned into sleep. Let no one then hereafter despise himself, bringing an insult to the victory of Christ, whereby He has overcome death, and turned it into sleep. In proof of which it is added, But he said, Weep not; she is not dead, but sleepeth, &c. shewing that all things were at His command, and that He would bring her to life as if He were awakening her from sleep. They yet nevertheless laughed Him to scorn. For it follows, And they laughed him to scorn. He did not reprove them nor put an end to their laughter, that laughter also might be a sign of death. For since generally, after a miracle has been performed men continue unfaithful, He takes them by their own words. But that He might by sight dispose to the belief of the resurrection, He takes the hand of the maid. As it follows, But he took her by the hand, and called, saying, Maid, arise. And when He had taken her by the hand, He awoke her. As it follows, And her spirit returned, and she arose straightway. For He poured not into her another soul, but restored the same which she had breathed forth. Nor does he only awake the maid, but orders her to take food. For it follows, And he commanded to give her meat. That it might not seem like a vision what was done. Nor did He Himself give to her, but He commanded others to do it. As also He said in the case of Lazarus, Loose him. (John 11:44.) And afterwards He made him partake of meat with Him.
A Greek expositor Severus.
He next charges the parents, astonished at the miracle, and almost crying out, not to publish abroad what was done. As it follows, And her parents were astonished; but he charged them that they should tell no man what was done; shewing that He is the Giver of good things, but not covetous of glory, and that He gives the whole, receiving nothing. But he who seeks after the glory of his works has indeed shewn forth something, but receives something.
St Bede † AD 735
But mystically, when the woman was cured of the issue of blood, word is brought that the daughter of the ruler of the synagogue is dead; because while the Church was cleansed from the stain of its sins, the Synagogue was forthwith destroyed by unbelief and envy; by unbelief indeed, in that it refused to believe in Christ; by envy, in that it was grieved that the Church had believed.
St Ambrose † AD 397
But still also were the servants of the ruler incredulous with regard to the resurrection, which Jesus had foretold in the Law, fulfilled in the Gospel; therefore say they, Do not trouble him; (Ps. 16.) as if it were impossible for Him to raise the dead.
St Bede † AD 735
Or this is even to this day said by those who see the state of the synagogue so destitute that they do not believe it can be restored, and therefore think nothing of praying for its resurrection. But those things which are impossible with men are possible with God. Therefore said the Lord to him, Fear not, only believe, and she shall be made whole. (Luke 18:27.) The father of the girl is taken for the assembly of the doctors of the Law, which if it were willing to believe, the Synagogue also which is subject to it will be safe.
St Ambrose † AD 397
Therefore having entered into the house, He called a few to be judges of the coming resurrection: for the resurrection was not soon believed by the many. What then was the cause of this great difference? In a former case the widow’s son is raised up before all, here a few only are set apart to judge. But I think that herein the mercy of the Lord is shewn, since the widowed mother of an only son suffered no delay. There is also the token of wisdom, that in the widow’s son we should see the Church quick in believing; in the ruler of the synagogue’s daughter, the Jews about indeed to believe, but out of a great many only a few. Lastly, when our Lord says, She is not dead, but sleepeth, they laughed Him to scorn. For whoever believes not, laughs. Let them therefore mourn their dead who think they are dead. Where there is a belief of the resurrection, the notion is not of death but of rest.
St Bede † AD 735
The Synagogue also, because it has lost the joy of the Bridegroom, whereby alone it can live. lying dead as it were among those that mourn, understands not even the reason why it weeps.
St Ambrose † AD 397
Now the Lord taking hold of the hand of the maid, cured her. Blessed is he whom wisdom takes by the hand, that she may bring him into her secret places, and command to be given him to eat. For the bread of heaven is the word of God. Hence comes also that wisdom which has filled its altars with the food of the body and blood of God. Come, she says, eat my bread, and drink the wine which I have mixed for you. (Prov. 9:5.)
St Bede † AD 735
Now the maid arose straightway, because when Christ strengthens the hand, man revives from the death of the soul. For there are some, who only by the secret thought of sin are conscious of bringing death to themselves. The Lord signifying that such He brings to life again, raised the daughter of the ruler of the synagogue. But others, by committing the very evil in which they delight, carry their dead as it were without the gates, and to shew that He raises these, He raised the widow’s son without the gates. But some also, by habits of sin, bury themselves, as it were, and become corrupt; and to raise these also the grace of the Saviour is not wanting; to intimate which He raised from the dead Lazarus, who had been four days in the grave. But the deeper the death of the soul, so much the more intense should be the fervour of penitence. Hence He raises with a gentle voice the maid who lay dead in the room, the youth who was carried out He strengthens with many words, but to raise him who had been dead four days, He groaned in His spirit, He poured forth tears, and cried with a loud voice. But here also we must observe, that a public calamity needs a public remedy. Slight offences seek to be blotted out by secret penitence. The maid lying in the house rises again with few witnesses; the youth without the house is raised in the presence of a great crowd who accompanied him. Lazarus summoned from the tomb was known to many nations.
The Latin text
Chrysostomus in Matthaeum
Opportune dominus expectabat puellae mortem, ut propalaretur resurrectionis miraculum: propter quod et tardius incedit, et loquitur cum muliere diutius, ut archisynagogi filia expiraret, et huius eventus nuntii advenirent; unde dicitur adhuc illo loquente, venit quidam ad principem synagogae dicens ei: quia mortua est filia tua, noli vexare illum
Augustinus de Cons. Evang
Sed cum Matthaeus archisynagogum non morituram filiam suam narret domino nuntiasse, sed omnino defunctam; Lucas autem et Marcus nondum mortuam, usque adeo ut dicant venisse postea qui mortuam nuntiarent; considerandum est ne repugnare videatur. Et intelligendum est, brevitatis hoc causa Matthaeum potius dicere voluisse, rogatum esse dominum ut faceret quod eum fecisse manifestum est, ut scilicet mortuam suscitaret. Attendit enim non verba patris de filia sua, sed, quod est potissimum, voluntatem. Sane si alii duo vel quisquam eorum patrem commemorasset dixisse quod venientes de domo dixerunt, ut iam non vexaretur Iesus, quia puella mortua fuisset; repugnarent eius cogitationi verba quae posuit Matthaeus: nunc vero illud nuntiantibus et prohibentibus ne magister veniret, non legitur quod ipse consenserit; unde dominus non diffidentem reprehendit, sed credentem robustius confirmavit; unde sequitur Iesus autem audito hoc verbo respondit patri puellae: noli timere, sed crede tantum, et salva erit
St Athanasius
Fidem dominus exigit ab invocantibus eum, non quia indiget adminiculo aliorum: ipse namque et dominus, et largitor est fidei: sed ne videretur ex acceptione personarum sua dona conferre, ostendit quod credentibus favet, ne sine fide accipiant beneficia, et ea per infidelitatem aboleant: vult enim benefaciens durare gratiam, et sanans inconcussum permanere remedium
Theophylactus
Mortuam autem suscitaturus eiecit omnes, quasi nos docens absque inani gloria esse, et nihil ad demonstrationem facere; et quod cum quis debet miracula perpetrare, non decet ipsum esse in medio plurimorum, sed solitarium, et ab aliis separatum; unde sequitur et cum pervenisset ad domum, non permisit intrare secum quemquam nisi Petrum et Ioannem et Iacobum et patrem et matrem puellae. Solos autem hos intromisit tamquam discipulorum vertices, et potentes miraculum occultare: non enim volebat ipsum ante tempus pluribus revelari, forte propter invidiam Iudaeorum. Sic et cum quis nobis invidet, non debemus iustitias nostras ei revelare, ne ei maioris invidiae occasio tribuatur
Chrysostomus
Ceteros autem discipulos non assumpsit, provocans eos ad appetitum maiorem, ob id quoque quod nondum erant plene dispositi, ut et alii istos imitentur. Assumpsit etiam parentes in testes, ne quis dicere posset fallax esse resurrectionis indicium. Ad hoc etiam illud nota, quod deflentes exclusit a domo, et indignos ostendit huius visione; sequitur enim flebant enim omnes, et plangebant illam. Quod si tunc exclusit, multo magis nunc; tunc enim nondum patuerat in somnum mortem fuisse conversam. Nullus ergo de cetero se contemnat, iniuriam inferens Christi victoriae, qui superavit mortem, et eam in somnum convertit; ad cuius ostensionem subditur at ille dixit: noli flere; non est enim mortua puella, sed dormit: ostendens singula sibi fore in promptu, et quod eam vivificaret, quasi suscitaret a somno. Nihilominus tamen deridebant eum; sequitur enim et deridebant eum scientes quia mortua esset. Quos non obiurgavit, nec derisionem repressit, ut etiam derisio fiat mortis indicium; nam, quia ut plurimum post acta miracula homines perseverant increduli, verbis propriis eos praevenit. Ut autem quasi per visum disponeret ad resurrectionis fidem, tenet manum puellae; unde sequitur ipse autem tenens manum eius, clamavit dicens: puella, surge. Cumque tenuisset, suscitat eam; unde sequitur et reversus est spiritus eius; et surrexit continuo: non enim infudit aliam animam, sed illam eamdem quae expiraverat restituit; nec solummodo suscitat, immo iubet etiam illam cibari; sequitur enim et iussit illi dare manducare: ne scilicet phantasticum esse videatur quod factum est: nec ipse propinat, sed aliis mandat; sicut et in Lazaro dixit: solvite eum, ac deinde participem mensae fecit
Graecus
Deinde stupefactos miraculo et pene clamantes parentes cohibet ne factum praedicent; sequitur enim et stupuerunt parentes eius; quibus praecepit ne alicui dicerent quod factum erat: ostendens quod largitor bonorum est, non autem cupidus gloriae, datque totum, nihil recipiens. Qui vero venatur operum gloriam, aliquid quidem exhibuit, aliquid vero recepit
Beda
Mystice autem salvata a fluxu sanguinis muliere, mox filia principis mortua nuntiatur: quia dum Ecclesia a vitiorum labe mundata est, continuo synagoga perfidia atque invidia soluta est: perfidia quidem, quia in Christum credere noluit; invidia vero, quia Ecclesiam credidisse doluit
Ambrosius
Adhuc autem et servuli principis increduli erant ad resurrectionem, quam Iesus in lege praedixit, in Evangelio complevit; unde dicunt noli vexare illum: quasi sit sibi impossibile suscitare mortuam
Beda
Vel per eos significantur qui adeo destitutum synagogae statum vident, ut restaurari posse non credant; ideoque pro suscitatione illius supplicandum esse non aestiment. Sed quae impossibilia sunt apud homines, possibilia sunt apud Deum: unde dominus ei dixit noli timere, crede tantum, et salva erit. Pater puellae coetus doctorum legis accipitur: qui si credere voluerit, etiam subiecta ei synagoga salva erit
Ambrosius
Itaque cum venisset in domum, paucos futurae resurrectionis arbitros ascivit: non enim a multis continuo est credita resurrectio. Quae tamen tantae diversitatis est causa? Supra publice filius viduae suscitatur, hic removentur plures arbitri. Sed puto quod pietas ibi domini declaratur, quia vidua mater unici filii non patiebatur moras. Est etiam forma sapientiae, in filio viduae cito Ecclesiam credituram: in archisynagogi filia credituros quidem Iudaeos, sed ex pluribus pauciores. Denique dicente domino non est mortua puella, sed dormit, deridebant eum: quicumque enim non credit, irridet. Fleant igitur mortuos suos, qui putant mortuos: ubi resurrectionis fides est, non mortis species, sed quietis est
Beda
Synagoga etiam, quia sponsi laetitiam, qua vivere possit, amisit, quasi inter plangentes mortua iacens, nec hoc ipsum quare plangatur intelligitur
Ambrosius
Tenens autem dominus manum puellae sanavit eam: beatus enim si cuius manus sapientia teneat, inducat in penetralia sua, iubeat manducare: panis enim caelestis est Dei verbum: inde et illa sapientia, quae Dei corporis et sanguinis altaria replevit alimentis. Venite, edite panes meos, et bibite vinum quod miscui vobis
Beda
Surrexit autem puella continuo, quia Christo manum confortante, homo a morte animae resipiscit. Sunt enim nonnulli qui latente tantum cogitatione peccati sibi mortem consciscunt; sed tales se vivificare significans dominus, suscitavit filiam archisynagogi. Alii vero ipsum malum quo delectantur agendo, mortuum suum quasi extra portas efferunt; et hos se suscitare demonstrans, suscitavit filium viduae extra portas civitatis. Quidam vero etiam peccati consuetudine se quasi sepeliendo corrumpunt; et ad hos etiam erigendos adest gratia salvatoris; ad quod intimandum resuscitavit Lazarum quatuor dies in monumento habentem. Quanto autem gravior est mors animae, tanto acrior poenitentis fervor insistat. Unde iacentem in conclavi mortuam levi voce resuscitat; delatum foras iuvenem pluribus dictis corroborat; ad quatriduanum vero suscitandum fremuit spiritu, lacrymas fudit, et voce magna clamavit. Sed et hic notandum, quod publica noxia publico egent remedio; levia peccata secreta queunt poenitentia deleri. Puella in domo iacens paucis arbitris resurgit; iuvenis extra domum turba multa comitante suscitatur; Lazarus de monumento vocatus multis populis innotuit
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Ver. 1. And the twelve (apostles) were with Him, i.e. they accompanied Jesus as He went through the cities and villages preaching.
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Ver. 2. And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils. These women followed Christ (1.) out of gratitude, because He had healed their diseases, and cast out the devils which possessed them. (2.) For safety, lest if they were away from their physician, their former ills might again overtake them. (3.) From pious motives, that from His companionship and preaching they might advance in holiness.
Mary. In Hebrew, Mary signifies a "bitter sea" of repentance. Bede.
Called Magdalene. As we have before explained, from the castle or fort near Bethsaida and Capernaum. S. Augustine infers that she was a married woman (Hom. 33), and therefore calls her not a harlot but an adulteress. But according to S. Jerome, the author of the commentary on S. Mark calls her a widow, which is much the same thing; so also Jansenius, Luke and others. That she was an inhabitant of Judæa, and like Lazarus and Martha lived at Bethany, is clear from S. John xii. 1. Adricomius, in his description of the Holy Land, tells us that the Magdalene's home was situated on the shore of the sea of Galilee, and towards the north-east looks out on an extensive plain, and that it was called Magdala from the battlements and towers, wherewith it was fortified. Hence Jerome asserts that she was rightly called Magdalene, that is to say, "turreted" because of her zeal and love. Josephus makes mention of this castle, and tells us that Agrippa fruitlessly sent an expedition against it. In the Hebrew then Magdalene signifies (1.) turreted, or tower-bearing, from the root מגרל migdol, a tower; for she was tall of stature, and of a yet loftier mind. "Thy neck is like the tower of David," Son 4:4. (2.)Or "magnificent" (Origen), or "magnified," according to Pagninus, because, says Origen, she followed Jesus, ministered unto Him, and beheld the mystery of His Passion. For the root צרל gadal, means, "to be great and magnificent," and the Magdalene was greatly exalted by Christ. (3.) Pagninus says that Magdalene means, "remarkable for the standard," "bearing, or raising the standard," from the root רצל deghol, which, when the letters ghimel and daleth are transposed, signifies a standard. For the Magdalene raised the standard of penitence and love, and of the contemplative life. Like as we read, "His banner over me was love," Son 2:4. (4). Or otherwise, as the same writer remarks, the name means, "brought up, nourished," i.e. led by the teaching of Christ to a holy and a virtuous life. For the Hebrew ברל gadal means the same thing as to nourish and bring up.
Out of whom went seven devils, i.e. seven capital sins, pride, avarice, gluttony, luxury, anger, envy, and careless living. Bede, Theophylact and S. Gregory. For in a literal sense we are to understand that she had been possessed by devils or evil spirits, as I have before said, and that they had gone out of her, or (S. Mar 16:9) been cast out. So teach S. Ambrose, Euthymius, Jansenius, and others. We may conclude, therefore, that the Magdalene, because of her wickedness and sins, had been possessed by seven devils, and that with other demoniacs she had been made whole by Christ; that on her repentance she had obtained pardon and forgiveness, and, no longer under the power of Satan, but filled with the spirit of God, she devoted her whole after life to the service of Christ. John of Rochester and others.
Seven devils, either seven in actual number, or "seven" in the sense of many, or all; for, as I have often pointed out, "seven" is the sign of multitude or totality.
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Ver. 3. And Joanna, the wife of Chuza, Herod's steward (manager or treasurer, according to the Arabic version) and Susanna and many others which ministered unto Him of their substance. For they were rich, and grateful to their deliverer, and therefore sought to further His preaching, and to spread the faith. So SS. Plautilla, Priscilla, and many other rich and noble matrons ministered unto SS. Peter, Paul, Clement, and other Roman Pontiffs, and other orders of the clergy.
And Susanna, an illustrious woman who, healed by Christ, had become His disciple. Her name in the Hebrew signifies "a lily." On, account of the sweet radiance of a heavenly life (Interlinear Gloss), and the golden fervour of her inward affection. Bede.
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Ver. 15. Which in an honest and good heart, having heard the word, keep it. The Council of Basle observes that for the right hearing of the word of God there is required, 1. A place fitted to receive it, i.e. an honest and good heart. 2. A proper disposition, to "keep" the word when heard; and 3. That best return, fruit brought forth with patience. A heart is honest and good, says Lyranus, because of the faith which illumines it, and good (optimum) in a higher sense because of grace working in it; or, as others hold, it is "bonum" because disciplined and exercised in virtue, and "optimum" because of inward peace and consolation. Again, it is "bonum" because purified from sin, and "optimum" because conformed to the will of God (Albertus Magnus); or "bonum" in discerning the truth, and "optimum" in its desire of that which is right (Bonaventura); or, according to S. Augustine on Ps. vii., "bonum" on account of the love it bears its neighbour and itself, "optimum" on account of its exceeding love for God. Hence we may take the Greek, καλη̃ καί α̉γαθη̃, to mean the same as the Vulgate "bono et optimo," for the copula καί, or "et," signifies gradation and increase. They, therefore, who keep the word of God in an honest and good heart bring forth fruit in proportion: good fruit if the heart is good, better if the heart is better, and the best fruit if the heart is perfect, i.e. thirty fold, sixty fold, or one hundred fold. S. Matt. xiii. 8. And it does not follow of necessity, as Toletus holds, that these words apply to different persons, for the heart of a believer may grow in grace, until at last it is "optimum," perfect in sight of God. With patience, ὲν ύπομονη̃, i.e. in the endurance of labour, disappointment, and sorrow in the plowing, seeding, and harrowing of the soul, and in the long expectation of harvest.
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Ver. 26. And they arrived at (sailed over to) the country of the Gadarenes, which is over against Galilee. Gadarenes. Gergesenes (S. Matt.), or as it is written in some MSS., Gerasenes. Some think that one and the same place is here signified, but Adricomius shows that Gadara, and Gerasa or Gergesa were two distinct cities, but that the surrounding country was named indifferently after either. The Vulgate translates "the country of the Gerasenes," because this was the best known name.
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Ver. 27. And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. " A man." S. Matt. says there were two. But as this one was the fiercer, and possessed by a legion, S. Luke and S. Mark mention him alone. But in the tombs. 1. The Jews, as I have before said, had their burial places without their cities. Their tombs were large and lofty chambers as it were, so as to afford burial to many, and to be easy of access to the friends and relatives of the departed. This is clear from what we read of the sepulture of Christ, of Abraham, Sarah, and others. This demoniac then was driven by the devils which possessed him to dwell among the tombs. For these reasons: 1. In order to excite him to greater ferocity, and that he might be the cause of greater fear to the passers-by. Probably he was like what the French fable to be a "loup-garou," i.e. a man who after the manner of a wolf sallies forth by night and preys upon men and animals, while by day he hides himself in tombs and by hollows of the rocks. "So that no man might pass by that way" (S. Mat 8:28), because passers-by were attacked and wounded by him. The evil spirits were mostly wont to attack those of a melancholy disposition of mind, as the more easily driven into the madness of despair. 2. Because unclean spirits love to dwell in unclean places. Hence witches hold their sabbaths underneath the gallows. 3. Because the devils rejoice at the death of men, and triumph over the souls of them who are condemned to hell. 4. S. Chrysostom, Euthymius, and Theophylact add that he dwelt amongst the tombs, to persuade men that the souls of the dead are changed into devils, who abide in the sepulchres wherein their bodies are buried. Hence demoniacs from time to time have cried out, I am the soul of Peter, or of Paul, or of John. Ver. 28. When he saw Jesus, he cried out, and fell down before Him. S. Mark (chap. v. 6), adds, "And when he saw Jesus afar off, he ran and worshipped him," i.e. bent the knee before Him. Because he felt the power of Christ's presence, and was therefore compelled to draw nigh and worship Him, for fear lest, if he acknowledged not the Lord, he might receive greater punishment; and again, Christ caused him to act thus in order that an opportunity might be afforded for his cure.
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Son of God most high. It would seem that the devil, who in the temptation had not recognised Christ, now after so many miracles acknowledged Him to be the Messiah, the Son of God; yet, blinded by pride and hatred, he hesitated to believe that the Son of God had stooped to take upon Him our flesh, and thought it impossible that by His death upon the Cross the whole human race could be redeemed, because, as Aquinas remarks, in many ways God had hindered him from recognising, the truth. See S. Mar 4:12.
Torment me not. Do not cast me out and bind me for ever in bell. See S. Mat 8:31. Ver. 29. For He had commanded the unclean spirit to come out of the man. From this and similar passages it is clear that the devils are permitted by God to dwell on earth and tempt mankind. Hence it is the custom of the Church to bury the bodies of the faithful in consecrated ground in order that they may rest therein free from the assaults of evil spirits, and may profit by the prayers of the living. Ver. 30. And Jesus asked him, i.e. one of the devils, saying, What is thy name ? For Christ willed that the evil spirit should declare his name, that from it the number of the devils, and thence the mightiness of the power which expelled them, might be known.
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And he said, Legion. A legion was composed of 6000 men, and S. Ambrose thinks that this was the exact number of the devils; others, following the Scripture, take the word generally as meaning "many," "because many devils were entered into him." S. Gregory of Nyssa adds, "The devils, imitating the angelic host call themselves Legion; nay more, they would liken themselves to God Himself, who is called the Lord God of Sabaoth, i.e. the Lord of Hosts. For Satan is the counterfeit and mockery of God." Learn then how great must be the number and the malignity of the devils, that so many should possess one man. So we read in the life of S. Dominic, that very many devils were cast out of a man by his prayers and entreaties. Therefore, since we are surrounded on all sides by so many spiritual foes, we must give ourselves continually to watching and prayer, in order to obtain the victory over them, as Antony, who was wont to say that all temptations could be overcome by the Cross of Christ, by calling on Him, and by praying in the spirit. Wherefore if any one determines to serve God perfectly, 1et him be well assured that he has arrayed against him, not one legion of devils only, but many, even Satan himself, and all the dwellers in hell. Hence the Apostle (Eph 6:12), "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." Following the example of Christ, S. Hilarion is said to have healed a demoniac possessed by Legion. It is said that after he prayed to the Lord that He would release the afflicted man from his misery, there were heard various voices proceeding from the mouth of the demoniac, and as it were the clamour of much people. And straightway the demoniac was healed, and presented himself not long after with his wife and children at the monastery, bearing gifts in gratitude for his cure. Ver. 31. And they besought Him that He would not command them to go out into the deep. For although the devils, whilst they go to and fro on earth, are consumed by the fires of hell, yet it is some gratification, to them that they are not shut up in prison, but are permitted to tempt men to sin, and make them sharers in their condemnation. For they hate God and envy men, because men are heirs of that kingdom from which they by pride fell. Emmanuel Sa very appropriately remarks, "God has appointed a punishment suited to each sin. Hell for the lusts of the flesh; gnashing of teeth for ribald laughter; thirst for self-indulgence and gluttony; the worm for an evilly disposed heart; darkness for ignorance and self deceit; the deep for pride, and therefore for the devil and his angels."
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Ver. 32. And there was there an herd of many swine (about two thousand, S. Mar 5:2) feeding on the mountain (nigh unto the mountain, S. Mark, ibid.). But for what purpose were these swine, inasmuch as they were forbidden to the Jews by the law of Moses? Gadara, although a city of Judæa or rather of Galilee, had, according to Josephus, been assigned by Cæsar for a dwelling-place to the Syrians and Gentiles; who were not prohibited from keeping swine. And again, the Jews might have been feeding the swine, not for their own eating, but for other purposes: to sell them to the Gentiles for the use of the Roman soldiery, or in order to provide lard for the greasing of their chariot wheels.
And they besought Him that He would suffer them to enter into them. The devils made this request: 1. In order that, inasmuch as they were unable to injure men directly, they might injure them indirectly through their property or possessions. 2. That, as actually came to pass, they might stir up the ill-will of the inhabitants against Christ. 3. Because unclean spirits delight in unclean things. Hence the devil is said to be worshipped by the witches in form of a he-goat. But from this entreaty S. Antony, according to S. Athanasius, infers the powerlessness of the devils. "For how," he says, "can they who are feign to seek permission to enter into the herd of swine, have any real power over man, made in the image of God. Great, my brethren, are our means of defence against the hosts of Satan: an honest and pure life, and unfeigned faith towards God. Believe me, Satan fears the prayers and fasting, the meekness and self-denial, the humility and contempt of vainglory, the compassion and self-command, and above all the heart purified by the love of Christ, of those who are living godly lives. For the old serpent, the worst enemy of man, knows that he lies under the feet of the righteous according to the word of the Lord which saith, 'Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy.'" S. Luk 10:19.
And He suffered them. Christ granted the request of the devils: 1. To show that He had power over the evil spirits, and that they without His leave could do no evil to swine, much less to men. Hence, as we have seen, S. Antony says that they are not to be feared. 2. To demonstrate the number, strength and malevolence of the devils, and to make manifest by their expulsion the greatness of His power and glory. S. Chrysostom, Theophylact, and Euthymius. 3. To refute the error of the Sadducces, who say that there is "neither angel nor spirit," Acts xxiii. 8. Hilary. Rupert adds, That the Gadarenes were Jews, who kept swine contrary to the laws, and that the destruction of the herd was a punishment for their disobedience; but this interpretation I have shown to be wrong. Mystically. Christ did this to show men, who, after the manner of swine wallow in fleshly lusts and pleasures, that they in like manner are rushing into the abyss of hell, and also to teach us that we must account the loss of our earthly possessions as of small account compared with the destruction of the soul. For He permitted the devils to enter into the herd of swine in order to free the demoniac from their power; and to show how impure were the minds of the Gadarenes, and therefore how fitted they were to be possessed by devils; and yet further to intimate that those who live after the manner of swine fall an easy prey to the power of Satan.
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Ver. 33. The herd ran violently down a steep place into the lake (the lake of Genesareth or sea of Galilee) and were choked. S. Jerome writes that the place where this happened was well known in his day. The Syriac gives this rendering, "The whole herd hurried up the mountain, and thence rushed into the sea." Ver. 34. When they that fed them saw what was done they fled (lest they also should perish. Titus), and went and told it in the city and in the country. To the owners, in order that they might demand redress from Christ, who had given the swine up to the power of the devils, and not blame those who were in charge of the herd for their loss.
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Ver. 35. Then they (the inhabitants of the city and country round about) went out to see what was done; and came to Jesus. They first wished to ascertain the extent of their loss. Then they "came to Jesus," to see the author of the mischief which had befallen them, and the man from whom the devils had been cast out. For their loss was so great that they were anxious to see whether there was any possibility of redress.
And found the man out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind. It is very probable that the man, as soon as the devils were cast out, fell on his knees at the feet of Christ to give Him thanks, and that when bidden to sit down, in reverent humility he placed himself at Jesus' feet.
And they were afraid. Lest Christ should punish them because of their anger and murmurings against Him, and perhaps give them up to the power of the devils.
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Ver. 37. Then the whole multitude (the whole city, S. Matt.) of the country of the Gadarenes round about besought Him to depart from them. They did not make their request out of humility, because they considered themselves unworthy of the presence of Christ, as S. Jerome thinks, but out of distrust and fear, lest His continuing amongst them might cause them further loss. For they knew that Jesus was a Jew by nation, a holy man, and possessed of divine power, and that they were Gentiles of an alien race. They therefore feared lest He might inflict further punishment upon them because of their different religion and their past sins. They feared as did the widow of Sarepta, when she exclaimed, "What have I to do with thee, O thou man of God? Art thou come unto me to call my sin to remembrance, and to slay my son?" 1Ki 17:18. Therefore not from any ill-will, but rather from a reverential awe, they besought Jesus to depart out of their coasts. For sinners, knowing that righteousness and sin cannot exist together, fear the presence of holy men, because of the zeal with which they seek the correction of sinners and the punishment of sin.
And He went up into the ship, and returned back again, from the country of the Gadarenes to Capernaum. S. Matt. ix. i. For He would not force Himself or His ministration on those who were unwilling to receive them.
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Ver. 38. Now the man out of whom the devils were departed besought him that He might be with Him. In gratitude for the mercy he had received, and in hope of further benefits.
But Jesus sent him away, saying,
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Ver. 39. Return to thy own house, and shew how great things God hath done unto thee, by means of Me, that therefore acknowledging Me to be the Messiah, and laying aside their bitter feeling because of the loss of their swine, they may believe and be saved.
And he went his way, and published throughout the whole city (in Decapolis, S. Mar 5:20) how great things Jesus had done unto him. This city was in the neighbourhood of Gadara, and near it were the tombs in which the demoniac used to dwell. It is very probable that, besides Jews, some of its inhabitants were Gentiles and unbelievers; to them, therefore, he would tell of his belief in Christ, in order to lead them to acknowledge the Son of God. S. Ambrose and S. Chrysostom. Mystically. S. Gregory explains (Moral lib. vi. cap. xvii.), that Christ here would teach us to prefer the contemplative to the active life." For when our thoughts are once awakened to divine truths, we are unwilling to be taken up again with earthly concerns, and refuse to be burdened with our neighbours' wants and necessities. We seek the quiet of contemplation, and long for nothing but that which without labour refreshes the mind. But truth bids us return home, and show what great things have been done unto us in order that the mind may be first exercised in working, and then refreshed by contemplation.
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v. 1 et factwm est deinceps et ipse iter faciebat per civitates et castella xa7% 7dy ete, singulas urbes et vicos Galilaeae obibat, oppidis quoque minoribus et vicis non denegabat suae praesentiae beneficium; praedicans xqoscowy quae vox quandam habet sollemnitatem et ad publicam in synagogis praedicationem potissimum referri potest et evangelizans regnum Dev; cf. 4,43; « porro istud per occupationem dictum est, ut.sciamus non hic totum Christi ministerium singillatim describi, quando quidem in sua functione assiduus fuerit, ut ubique salutis doctrinam et publicaret et miraculis additis sanciret, omnium curam gerens, nullum quantumvis humilem praeteriens locum » (Luc.) et dean, cum illo, quos scil. formaret et suo doceret exemplo, quid et quomodo aes praedicandum et qua ratione agendum cum hominibus; mox enim ipsis quogue praedicationis negotium commissurus erat (9, 1 seq.). Praeter apostolosin eius comitatu erant
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v. 2 e¢ mulieres aliquae quae catur Magdalene’, nominis ratio peti videtur ex Magdala vico in occidem nominis (hodie El-Medschdel; vide ad Matth. 15,39; 27,56), de qua septem daemonia exierant, id quod aliqui de universis vitiis quibus plena fuerit accipiunt (cf. S. Greg. hom. in evang. 33,1; M. 76,1239, Bed. Bon. Caz.), sed verbis id non dicitur, verum possessio daemoniaca a qua per Christum liberata sit exprimitur. Id patet ex eo quoque quia modo dictum est mulieres quae a spiritibus malienis curatae erant fuisse comites Christi, cuius rei iam unum exemplum affertur, et patet ex Marc. 16,9. Dein possessio daemoniaca, uti in poenam peccatorum permitti potest a Deo, tamen non necessario et per se indicat multitudinem peccatorum in energumeno; quare ex hoc loco non potest colligi argumentum certwm, Mariam fuisse antea plurimis peccatis obnoxiam, fuisse peccatricem;
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v. 3 e¢ Joanna uxor Chusae®, procuratoris Herodis, scil. Antipae; cf. 3,1. 19; loanna etiam nominatur 24,10; ex modo loquendi uxor Chusae (et non : quae erat uxor) videtur colligi maritum fuisse superstitem et amicum Christi quia uxori permittebat Iesum sequi eique de facultatibus ministrare ; | neque sine mariti consensu sivisset eam Christus esse in suo comitatu (Lue. Tol. Catr.); explicat éxizponoy Huth, cov exiwedarhy nat oinovduoy cay reaypatoy adzot, ef Susanna, de qua nihil aliud notum est, et aliae multae quae ministrabant er de facultatibus suis ;Iesus non dedignatus est victum accipere de beneficiis et eleemosynis. Prudentissime quoque hoc admisit ministerium, ne onerosus videretur iis quibus praedicabat, si de eorum facultatibus et ipse et discipuli sustentandi essent, praesertim cum in vicos et oppida multa divertendum esset, in quibus ditiores vix reperirentur; sic quoque doctrina eius quippe quae omnibus gratis offerretur gratior erat magisque accepta (Tol. Ians. Luc.). Christus itaque ostendit suam pro nobis susceptam paupertatem , qui propter nos egenus factus est cum esset dives (2 Cor. 8,9), mulieres autem suum in Iesum manifestant animum gratum et ministerio suo ex sua quoque parte praedicationem evangelii et institutionem apostolorum iuvant et promovent, dum illis omnem curam de victu, 1. Apud talmudicos aliquoties nominatur NWI WyIW not 970 i. e. Miriam (Maria) magdila i. e. plicans crines mulierum, quam vocant uxorem adulteram; cf. Buxtorf, Lex. chald. talm. p. 389 et 1459; Lightfoot ad h. 1.; qao nomine aliqui putant memoriam Magdalenae apud eos esse servatam. 9, Eum esse Bacthvxdv illum de quo Ioan. 4, 46, Schegg et Godel gratuito coniectant. vestitu aliisque ad vitam necessariis adimunt, quo Christus et apostoli uni operi messiano vacare possint. Praeclaro insuper exemplo praeeunt piis mulieribus quae omni aetate suis opibus praedicatores evangelii sustentabant et divini cultus dignitatem et splendorem ornatu sacrarum vestium etc. augebant. — Uti Christus ministerio mulierum con-— venienti utebatur, ita apostoli quoque; cf. 1 Cor. 9,5; solus Paulus id non admisit, cum apud eos quibus praedicabat eae essent conditiones ut timeret ne impedimentum quoddam poneretur evangelio ; insuper opus quoque supererogatorium praestare voluit in eo quod suis manibus laborans evangelium sine sumptu poneret (4 Cor. 9,12. 18; ef. Cornely , Comment. in 1 Cor. p. 250. 255). Ceterum notat S. Hzeronymus (ad Matth. 27,56) : « consuetudinis iudaicae fuit, nec ducebatur in culpam more gentis antiquo, ut mulieres de substantia sua victum atque vestitum praeceptoribus ministrarent ». Hae mulieres ne morientem quidem Iesum deseruerunt; fortes adstiterunt cruci et aegre Eo itaque tempore Christus populo parabolas quoque proposuit, quas seorsim discipulis explicabat. Cur autem illis loquatur in parabolis, explicatur Matth. 13,13 et Marc. 4,11 etinfra v. 10. Ex variis parabolis Lucas hic unam refert
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v. 4 cum autem turba plurima convenirent et de civitatibus properarent ad eum, dixit per stmilitudinem 2x naoabonts; « dicendum est parabolas esse veluti imagines rerum invisibilium, intellectualium et spiritualium; quod enim corporeis oculis spectare non licet, hoc ostendit parabola mentis obtutibus, sensibilibus et quasi tangibilibus rebus egregie informans intellectualium obiectorum subtilitatem « (S. Cyr.); de parabolis vide Cornely, Introd. Ip. 519 et meum Comment. Matth. I p. 514;
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v. 5 extit gui seminat seminare semen suum, cui verborum accumulationi aliquid sollemne inesse quo exspectatio erigatur haud immerito asseritur; et dum seminat, aliud cecidit secus viam et conculcalum est, hance seminis perditi causam solus commemorat Lucas, e¢ volweres coeli comederunt illud ;
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v. 6 et aliud cecidit super petram, super petrosa (Matth. Mare.) et natum aruit quia non habebat humorem, ix.%3% hoc solum loco et LXX ler. 17,8;
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v. 7 et aliud cecidtt inter spinas et simul exortae spinae vel ut alii explicant cvpeveica., quae cum semente crescente et herbescente coaluerunt, spinae cum semente concretae, suffocaverunt illud;v.
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8 et aliud cecidit in terram bonam et ortum fecit fructum centuplum ; now solum in regionibus Israelitarum, sed et in aliis quoque sementem redire cum centesimo, immo alicubi cum centesimo quinquagesimo constat (vide ad Marc. 4,8); ut parabolam serio secum LUC. 8,8-10. 2 273 perpendant Iesus monet, haec dicens clamabat : gut habet aures audiendi audiat; quam monitionem, uti nos docet Marcus, praeter apostolos alii quoque discipuli (ci zepi adcov ody cote dwdexa, 4,10) secuti sunt
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v. 9 interrogabant autem eum discipuli eius quae esset haec parabola; v.10 quibus ipse dixit : vobis datum est: nosse mysterium regt Det, modum illum scil. quem Deus pro sua sapientia ordinavit ad hoc regnum suum in terris constituendum , qui modus cognitioni humanae absconditus est et plurimum diversus ab exspectatione iudaica; iste modus ne ab angelis quidem per singula noscitur, quia, ut apostolus docet, praedicatione gentibus facta principatibus et potestatibus in coelestibus per Ecclesiam multiformis Dei sapientia innotescit (Eph. 3,10). Parabolae autem a Christo de regno Dei dictae totidem sunt vaticinia de iis quae in praedicatione evangelii et in Ecclesia futura sint (Tol.; cf. Comment. Marc. p. 113). Discipulis itaque haec cogniautem in parabolis vel ut Marc. 4,14 dicitur, illis qui foris-sunt, qui itaque opponuntur discipulis credentibus et explicationem rogantibus; unde ceéer? iam describuntur tamquam parum solliciti de doctrina et qui Iesu non eam quam postulat fidem adhibent. Quare in parabolis loqueris eis, interrogant discipuli (Matth. 13,10); unde modus iste docendi populum parabolis non explicatis novus erat eousque insolitus. Iesus autem eum adoptat nunc in poenam. Turbae enim a falsa illa exspectatione regni messiani non recedunt, Iesu non eam fidem obviam ferunt quam fot signis et argumentis iure exposcit; unde inepti sunt sua culpa ad doctrinam de indole regni messiani rite capiendam ; quare quo tendant parabolae non intelligunt neque si eis explicarentur crederent regnum messianum eo modo iri institutum et propagatum. In poenam itaque incredulitatis eis ulterior institutio de regno messiano subtrahitur; edocentur autem parabolis, quibus cum _ insit multiplex applicatio aliquam si velint utilitatem quidem capere possunt; at indolem regni iis delineari non percipiunt; wt videntes non videant et audientes non intelligant, vident scil. et audiunt rem parabola narratam, sed quo tendat res illa descripta non vident nec intelligunt; atque id Iesum velle dicitur; va enim adhibetur. Agitur enim de poena quam meriti sunt; praevidet Tesus illos non esse intellecturos, nihilominus eo modo ad eos loquitur; quare ex modo quo s. litterae loqui solent illud velle dicitur. Verba haec ex Is. 6,9. 10 petita sunt; ideoque indicatur aequalitas quaedam inter populum hunc et eos ad quos Isaias propheta missus est. Quare ea quoque ratione apparet in quem sensum verba sint accipienda (cf. Comment. Mare. p. 117). Et profecto quam diversa est regni notio in parabola descripta ab opinione populari. Neque enim fastu et pompa inducitur neque in dominatione consistit Iudaeorum et subiectione gentium, neque in prosperitate terrena, sedfundatur et propagatur praedicatione, quae tamen praedicatio quominus fructus ferat debitos variis obstaculis impeditur;
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v. 11 est autem haec parabola : semen est verbum Dez, id scil. quod Deus revelatione sua ad homines loquidignatus est, Christus annuntiat et praedicandum apostolis commisit; comparatur semini, quia evangelium, utpote virtus Dei ad salutem (Rom. 1,16), habet in se vim et efficaciamad fructus uberrimos ferendos, si eo quo debet modo suscipitur, colitur, fovetur;
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v. 12 gut autem secus viam i. e. 11 apud quos semen cadit secus viam, qui significantur per viam semen recipientem; hz sunt qui audiunt; deinde venit diabolus et tollit verbum de corde eorum ne credentes salvi fiant; en primus adversarius regni est ille idem homicida ab initio, qui regnum Dei ab initio destruere aggressus est. Cur autem diabolus verbum facile ex eorum memoria vel corde tollere possit, indicatur parabola cum dicatur secus viam, qua via aliqui inteligunt cor obduratum, in quod nullum ingrediatur monitum divinum (S$. Cyr.); cor incredulum, minime curans de rebus coelestibus, » obliviosum (S$. Bon.), cor omnibus distractionibus apertum. Tollit itaque diabolus proponens obiecta varia quae mentem excitent aut a cogitatione aliqua distrahant et quae affectum moveant, attrahant aut avertant (To/.); audiunt igitur illi verbum Dei, sed in cor penetrare illud non sinunt; unde facile aufertur;
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v. 13 nam qui supra petram of dé qui autem, guz cum audierint cum gaudio suscipiunt verbum, et hi radices non habent qui ad tempus credunt et in tempore tentationis recedunt; « multis enim libet quod audiunt, boni operis initia proponunt, sed mox ut fatigari adversitatibus coeperint, inchoata derelinquunt; petrosa ergo terra humorem non habuit quae hoe quod germinaverat ad fructum perseverantiae non perduxit; multi namque cum verbum contra ayaritiam audiunt, eandem avaritiam detestantur, reconcupiscat, obliviscitur quod laudabat » (S. Greg. hom. 15,2). Radices dicuntur ea quae faciunt hominem in fide suscepta permanentem ac stabilem quaeque efficiunt ut per fidem fructificet opera (Tol.). Hisce simul praedicit Christus non defuturas varias tentationes, tribulationes, afflictiones, sicut in sermone montano iam suis indicayerat (6,22 seq.) , quibus probentur ut aurum in fornace. Aliud impedimentum exsurgit ex negotiis et sollicitudinibus et cupiditatibus
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v. 14 quod autem in spinas cecidit, hi sunt qui audierunt et a sollicitudinibus sxe yseuyvdv quibus quasi in varias partes distrahantur, e¢ diviteis et voluptatibus vitae euntes suffocantur, mopevduevor iungendum erit cum dxd pzprrdy et explicandum cum Huth. avzi ct, psta uepiuvOy... moArtsvoyever, 1. e. dum vitam agunt acti et impulsi a variis curis, divitiis augendis dediti et voluptatum incitamentis agitati, su/focantur, id quod de semente dictum est, transfertur ad eos in quorum animis doctrina plane supprimitur et exstinguitur, e¢ non referunt fructum; praedicitur itaque apostolis alios esse audituros neque tamen credituros (v. 12), alios quidem credituros, neque tamen perseveraturos (v. 13), alios in fide quidem perseveraturos, at fructum operum non allaturos (Yo/.). Facile quoque in hisce tribus tres illi operari deprehenduntur adversarii regni Dei : diabolus, caro, mundus, quibus homines efficiuntur, ut S. Bon. loquitur, Sblivion, desieee negotiosi et ita inepti redduntur ad fructus pietatis pabanias Satis triste quidem est praedicationem variis modis reddi sterilem. Verum minime propterea animo cadere oportet. Neque enim deerit fructus quoque laetissimus et uberrimus
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v. 15 quod autem in bonam terram, ha sunt qui in corde bono et optimo audientes verbum retinent et fructum afferunt in patientia 2y droycov%, in constantia, perseverantia, qui nullisitaque tribulationibus, curis, illecebris a recto virtutum tramite se abduci sinunt, verum continuo et fortiter operibus bonis insistunt, in quorum sentiendi agendique ratione documenta fidei unice valent, unice dominantur. Pluribus de eadem parabola egi in Comment. Matth. I p. 520 seq. et Marc. p. 113 seq. quae hic repetere non opus est. Unusquique autem hac parabola serio admonetur non satis esse fidem animo suscepisse, verum sedulo esse vigilandum ne quo impedimento fides vel auferatur vel sterilis reddatur. Apostoli vero _ etiam edocentur de periculis quae fidelibus imminent, ut scil: iis suo tempore remediis aptis prospiciant eosque muniant et protegant. Dein admonet Iesus discipulos se eos haec docuisse non pro se ipsis solis, sed ut aliis quoque ea suo tempore aperiant et manifestent (cf. Bed. Tol.). Haec itaque lux quam iis attulit eorum ministerio inferri debet mundo;
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v. 16 nemo autem lucernam accendens operit eam vase aut subtus lectum ponit, ita quae Christus docet (et doctrina est lux, verbum Domini est lux cf. Ps. 18,9; 118,105. Prov. 6,23 etc.), non vult latere aut occultari, sed supra candelabrum ponit ut intrantes v1deant lumen, simul declaratur quanta sit huius lucis necessitas, ut tenebrae mundi dispellantur; quanta igitur foret negligentiae culpa, si eam lucem absconderent. Quare de muneris apostolici ratione et necessitate edocentur ista similitudine. Quam rationem quo magis explicet et necessitatem ostendat affert causam
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v. 17 non est enim occultum quod non manifestetur, nec absconditum quod non cognoscatur et in palam veniat i. e. non est aliquod doctrinae meae mysterium occultum et sub parabolis adumbratum quod non sit manifestandum (To/.); omnia doctrinae capita palam proferenda sunt, nihil in occulto relinquendum est; opera enim Dei revelare et confiteri honorificum est (Tob. 12,7), prout Deus quoque non facit quidquam, ut maneat ignoratum, sed ut in suam gloriam ab hominibus referatur. Quod cum sit tanti momenti pro munere apostolico monet
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v. 18 videte ergo quomodo audiatis! totam scil. animum ad perdiscendam doctrinam applicent. Ad quod ut alacriter incumbant, iis ratione proverbiali in memoriam revocat: gui enim habet dabitur ill, et quicumque non habet etiam quod putat se habere auferetur ab illo; qui dives est facile plura ac- Id quod communi experientia in vita comprobatur, suo modo quoque valet in ordine altiore; qui enim conatum et studium adhibet.in rebus spiritualibus, ut diligenter gratiae datae cooperetur, ille in dies maiores gratias accipiet; qui vero eiusmodi studium non habet, sed ex desidia gratias oblatas negligit, is suae culpae debebit adscribere, si largiore ope divina demum destituatur. Idem valet de studio vel negligentia in acquirenda cognitione rerum divinarum. Quare ea admonitione Dominus discipulos excitat, ut magno fervore mysteria regni Dei discere et intelligere studeant, dum iis proponat quo maiore diligentia et desiderio accedant eo maiore quoque intelligentia eos iri a Deo donatum; si vero negligenter egerint ac remisse, fore ut lis etiam quae iam acquisierint in poenam iustam priventur. Plura de lis textibus vide in Comment. Marc. p. 122 seq. cutio quae soli Lucae sit propria; cf. v. 5 rov ondoov, zat xatenaty0n, Vv. 6 Etepov, né- Tpav, prev, tuudda, v. 7 ev dow, cvuouetaar, v. 8 ovdv, éxolnae xaomby Exatovranhaciova, 2oubver , V, 10 tots Aowmots, totus v. 11, v. 12 ne credentes salvi fiant, v. 13 xpos xapov miotevovaty, dvistavtar, v. 14 neadv, fdovav tod Glov mocevduevor, tedeapopodaty, V. 15 év xapdla nad xat dyabi, év Sxopov7. Neque haec sunt omnia. Adde ea quae vel breviora vel ampliora sunt et quae modo ad Marcum modo ad Matthaeum vel omnino vel propius accedunt. Quid ex hisce necessario consequitur? Lucam proprio marte i. €. quomodo a traditione acceperat parabolam et eius explicationem composuisse et ridiculum esse asserere in hoc membro eum secutum esse Marcum, in altero Matthaeum, in tertio aliquid mutasse, transposuisse, omisisse ex Marco, in quarto scripsisse suo marte, in quinto rediisse partim ad Marcum, ete.
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v. 19 venerunt autem ad tllum mater et fratres eius; vide ad Matth. 12,46. Mare. 3,31; 6,3; e¢ non poterant adire eum prae turba; unde patet Christum in turba docenda eo tempore fuisse occupatum, uti ex Matth. et Marco quoque patet. Lucas itaque indicat, Iesum a conversatione cum discipulis: (v. 9-18) iteram ad turbam docendam se contulisse;
b dub eg; add psyaAy KATI minuse pl aeth. In v. 25 mov sine estw NABL X alig habet in fine : et ascenderunt;
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v. 20 e¢ nuntiatum estalli : mater tua et fratres tui stant foris, volentes te videre; illi seil. miserunt ad eum vocantes eum, prout Marc. 3,34 accuratius -harratur, Iesus autem, uti dixerat puer duodecim annorum : in his quae Patris mei sunt oportet me esse, ita nunc propter cognationem quae secundum carnem est, nullatenus opus messianum et praedicationem interrumpit (cf. To/.), sed declarat qui sibi sint in opere messiano proximi et carissimi quibus omnem amoris affectum curamque impendat
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v. 21 qué respondens dixit ad eos : mater mea et fratres met hi sunt qui verbum Dei audiunt et faciunt; « hic non (ut quidam haeretici tendiculas aucupantur) mater negatur, quae de cruce etiam agnoscitur (loan. 19,26), sed necessitudini corporali praescriptorum coelestium forma praefertur ». Iesus suam erga Patrem obedientiam non uno loco magno animi gaudio affirmat et profitetur (Ioan. 4,34; 5,30; 6,38; 8,29), quare agnoscit sibi maxime cognatos qui eandem in se exprimunt ad obediendum promptitudinem. Qua in re eius matrem, Virginem Mariam, ei quoque fuisse quam maxime propinquam quis negaverit? ecce ancilla Domini, fiat mihi secundum verbum tuum et quae in cantico suo profitetur, abunde ostendunt mentem Virginis simillimam menti Filii. Plura vide in Comment. Matth. et Marc. 1. c. Christum eo tempore quo in parabolis docebat transfretasse in regionem Gerasenorum et eo itinere sedasse tempestatem, etiam a Marco _docemur, qui accuratius refert id factum esse vespera illius diei in quo parabolam de grano sinapis proposuerat (4,35). Hoc autem eventu confirmantur discipuli, ut A/d. ait, ad fidem verbi quod committitur eis praedicandum; necesse enim est ut prius ipsam potentiam verbi Dei videant et experiantur. Novo modo edocentur de Iesu potentia, cum se ostendat Iesus potentem solo imperio « in aqua per tempestatis sedationem , in aere per ventorum quietationem » (A/d.), in iis scil. contra quae nulla hominum ars et industria et potentia quidquam valet; quare eiusmodi opus magis admirandum hominibus videtur quam sanare aegrotos et imperare morbis quos auferre remediis variis etiam aliquo modo humanae articoncessum est;
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v. 22 factum est autem in una dierum, cf. 5,17, et ipse ascendit in naviculam (cf. Marc. 3,9. Luc. 5,3) et discipult erus et at adillos : transfretemus trans stagnum, in litus orientale; etiam Matth. 13,1 refertur eum secus mare docuisse, immo parabolam de seminante e navicula populo in litore stanti proposuisse. Uti ex Luca, ita ex Marco quoque apparet eum transfretasse aliquo tempore (fortasse longiore) post eam parabolam seorsim discipulis explicatam. Ex Mare. 4,10 apparet Iesum parabolam seminantis explicasse discipulis, cum turba recessisset et ipse iam non esset in navi; unde eodem modo intelligendum est quod Matth. 13,10 habetur. Quare inutile est quod aliqui adnotant Lucam hoc loco scribere ascendit in naviculam, quia non cum Marco narrasset Iesum in navicula Ex Matth. 8,26 Pafortiatn tempestatem sedat, discipulis timorem eximit eos de boston fide reprehendens. Qui ordo ex eo commendatur quia illa Iesu allocutione aptiores redduntur ad miraculum melius percipiendum;
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v. 23 et implebatur navis eorum; v. 24 praeceptor, noster (bis). = ; pater Iesu cognatos advenisse dum loqueretur ad turbam, et hoc loco indicatur et habetur Matth. 12,32 et Marc. 3,32; apud hos duos haec narratio ponitur immediate ante parabolas; ex Luca discimus eos advenisse eo tempore quo populum in parabolis docebat; unde ex relatione trium tempus habetur illud quo Iesus parabolis indolem regnt messiani describere solebat. Quod duo priores synoptici magis generatim indicant, Lucas ratione temporis habita accuratius determinat. Cur eam narrationem adiungat et quid ea spectet, aliter ab aliis concipitur. Vix sufficiet dicere cum Schanz eum velle declarare apud quos semen ceciderit in terram bonam; eo enim modo solum aliquatenus explicarentur ultima verba v. 21 neque tamen, cur reliqua narrarentur. Christum velle extollere caritatem erga homines qui suis voluerint legibus obtemperare; ideoque nos admoneri, ut eius sermonibus obsequamur, S. Cyr. censet; ita quidem aliquo modo declaratur cur eos qui verbum Dei audiunt et faciunt suam vocet matrem suosque fratres ; verum alia non aeque. Propius accedit Ald. dum dicit cautos reddi doctores ne sub lecto vel vase carnalis affectus ponant lucernam. Accuratius id tangit S. Ambr. : « praescripturus enim ceteris quoniam qui non reliquerit patrem et matrem suam, non est Filio Dei dignus, sententiae huic primus ipse se subiicit, non quo maternae refutet pietatis obsequia, sed quia paternis se mysteriis amplius quam maternis affectibus debere cognoscat; neque tamen iniuriose refutantur parentes, sed religiosiores copulae mentium docentur esse quam corporum » (sim. Beda). Docetur itaque, ut Theoph. dicit, oportere ut omnes quibus concreditum sit evangelium Dei nihil illo antiquius habeant vel ei praeferant; esse parentes quoque repellendos, siquidem absque utilitate et frustra in opere Dei nos sint impeditari, quemadmodum et nunc Dominus faciat. Uti igitur discipuli parabola edocti sunt de regno Dei, ita nune in Iesu verbis et exemplo eis exhibetur, ut seposito omni affectu terrestri incumbant muneri sibi commisso neve parentum et cognatorum amorem vel utilitatem ullo pacto ei praeferant;
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v. 25 dixit autem illis : ubi est fides vestra? « cum undarum procella perturbationem animi illorum solvit, obiurgans simul et docens, causam esse timoris non tentationum incursum, sed mentis infirmitatem » (S. Cyr.) etrecte eos argui Beda notat qui praesente Christo timuerint, cum utique qui ei adhaeserit perire non possit (sim. Euth.) et bene A/b. vim vocis perpendit : ubi est fides vestra tot sermonibus instructa, tot exhortationibus invitata, tot miraculis confirmata , tot gratiis dotata? gud timentes, sacro quodam timore scil. et reverentia spectabant manifestationem divinae potentiae adeo insignem, ut uno verbo venti et fluctus compescerentur et cum hoc sacro timore coniungebatur summa admiratio, miraté sunt ad invicem dicentes > quis putas hic est, quia et ventis et mart imperat et obediunt et? nam animiintuentium eo maiore admiratione percellebantur quia eiusmodi signum ne a propheta ullo quidem erat editum et quia Christus solo imperio et propria auctoritate, nulla precatione ad Deum praemissa, ea perfectissime coercuit quae potestati et arbitrio hominum nullatenus subduntur, verum in perniciem, hominum non raro effusa quasi petulantia saeviunt. — Plura de eo eventu oe in Comment. Matth. et Marc. |. c. r7v, onyvtnsév tig avnp ex tio nmbAEws, Fywv Satudvia, xat yodve txavdd od éve- Sboato tudttov xal ev otula odx Euevev, AAR” Ev tote pviwaowv. 28. tdmv GE tov “Ijcodyv dvaxpdbas mpocémecey adth, xat Qwv7] peyaAn cinev, Ti éuct zat cot, “Inood, vit Gov, BA ps Bacavlans. 29. maoryysthey yao tH xvevtod Oecd tod bbictov; Sdouat watt tH axabdotn eeMety and tod avOoudmov’ moAdots yao yoedvots suvyonéxet av- XN > r e >" ~ tov, zat edsouedeto Avosow zat mnédatg ovaAacaducvos, xaL Stapzicowy TX Seow HAadveto &d Tod Oatuovlov cic tas epyjuovc. 30. émnpudtycevy 68 adtov 6 “Inoots, Tt cor Svouc éotiv; 6 68 etxev, Acyudv: Gtr ctop ; ’ Y WAVev Sarwdven mohAd ele adtdv. 31. xat aN > eat ¢, ‘ 2 S > -~ ee mapexchouv adtov Iva uh emetd—y adrots sis thy &vocov d&rehety. 32. Fv B& exe? dychy yorpmy txavav Booxougvy ey ta Goer xat mapexdArccayv adtov Lva enttodbn adtots ct psx pen -adtots ets war enétpebev adtote: 33. eedOdvta OF tk Satudvia aro tod dv-' r bar a > \ . oe ne Opebrov eloFAOov eis tobe yolpove zat tho ynoev 4 dyéAn xatk tod xpnuvod sig tHv Aluvnv, xa dnenvlyn. 34. lWéovtes 88 of Bdoxovtes to yeyovos, Eouyov, xal dnfyyethay sig tay nddAw xat els tol dypotc. 35, ey AOov 88 (ety to yeyovde" zat FAOav Teds tov “Iycodv, zat edoav xaQzjuevov tov &vOowrov do” od TR Satdvie eFAVev, tuo- TLOUEVOY XXL GwPpovodyTa, nape tous Tm0da¢ *Inaod xor epo64Onoav. 36. anifyyethav Oé adtots of (dvres, mdic bardbly 6 Satyoviobelc. 37. xal qpedtycsy adtov &rav to mAHO0g THs mEptyedpov tiv Teousyvav aned~ _nis Gerasenorum ut discederet ab ipsis : | Oety én’ adtiv, Str od6w peyddw suyelquia magno timore tenebantur. Ipse au- | yovto adtbs 32 2u6uc slg mAotoy bxéateetem ascendens navim, reversus est. | fev. 38. 2etto S$ adzod 6 avio, ay” od 38. Et rogabat illum vir, a quo daemonia | 2&AnASOer tx Satudvia, stvar ov adtod. exierant, ut cum eo esset. Dimisit autem | dzéducev 3: adtov Agywv, 39. ‘Yxdotpee eum Tesus, dicens : 39. Redi in domum | sig thy otzéy cov, xa Sinyod Boa cot tuam, et narra quanta tibi fecit Deus. Et | éxolysev 6 Oedc. xa anadOev xa0? Bdrnv abiit per universam civitatem, praedi- | thy xédkw xnpdcowy box exolnsev ast 6 cans quanta illi fecisset Iesus. *Ino0ds. cwv AB*CRUA Ti WH; D 49. eg thy epquov, in deserto cf ff? ben eg car wil ox; desertum theod for corp. In v. 30 D roa yap joav Satuovee, sim ci ff?; b1 quia multi sumus. In v. 32 fooxovevy § B DK UII al 25 fere a syr (sch, hr) arm aeth; al Gaoxougvwv sin Ti; D wa ets tovs yotoous etceAOwowv, sim abqff?1. Inv. 33 in mare a gat c, Daraccay § 28. 253. 435. In v. 35 D d : advenientes autem de civitate et videntes sedentem qui habuerat daemonium sobrium et vestitum sedentem ad pedes Iesu timuerunt. In v. 36 D? 0 Anyawy. In v. 39 D nogevov... Styyouuevos; C* 0 xuptos exotnaey; b rush dominus; ef in fine o Qecg 1.118 al plus 10 for val Deus; dominus rush corp (sin v. 28 clamavit et cecidit adorans eum; v. confregit vincula sua et praecidit et ductus est etc. v. 30 quia multi sumus nos in eo; v. 32 et rogabant eum daemones; v. 33 et recta contendit totus grex ad petram et ceciderunt in mare; v. 35 et egressi sunt homines et viderunt; v. 36 et narraverunt eis quomodo sanus factus esset vir ille). Ostensa est Christi potentia in ventos et fluctus, iam ostenditur eius potestas in creaturam spiritualem in expulsione daemoniacae legionis. Quis est hic? stupentes dixerant tempestate sedata; iam quis sit audiunt daemonum confessione idque daemonum strage confirmari vident. Eodem ordine haec narratio apud tres synopticos subiungitur (Matth. 8,28; Marc. 5,1)
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v. 26 e¢ navigaverunt xatéxhevsay 1. e. ex alto mari navigarunt versus terram,ad regionem Gerasenorum quae est contra Galilaeam, e regione Galilaeae, ex adverso litore, in parte lacus orientali; locus ubi appulerunt ibi erit quaerendus ubi hodie visuntur ruinae Gersa, Kersa prope lacum; eo quoque loco crebra sunt praecipitia (vide ad Matth. 1. c.). In regionem quam gentiles potissiferat gratiam et quaedam quasi semina spargat quae postea explicentur; venit ut hominem miserum a vexatione daemonum liberet. Ei qui ad se venire non poterat seipsum fert obviam
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v. 27 e¢ cum egressus esset adterram, occurrit ili vir quidam & rig mohewg NON ex urbe occurrit, sed iungi oportet cum dv wc, qui erat ex urbe, qui oriundus erat ex urbe et ante possessionem daemoniacam in urbe habitaverat, qui proin multis erat notus, gud habebat daemonium doapovia. cf. v. 30, 1am temporibus multis et vestimento non induebatur, graece : et (ex) multo tempore non induebatur vestimento, neque 7 domo manebat, sed in monumentis, in sepulcris; indicat itaque Lucas quod Marcus quoque effert, temporis decursu vexationem daemonum evasisse magis crudelem et horribilem. Monumenta vel sepulcra saepe altitudine et latitudine, ut quis erecto corpore posset ingredi. Qui mortem generi humano invexit et ad mortem aeternam homines pertrahere studet, ei in sepulcris digna est principe mortis regia (Lwe.). Sentit Domini adventum daemon, v. 28 7s wt vidit Iesum procidit ante illum et exclamans voce magna dixit : quid mthi et tibi est, querulus expostulat cum Iesu quod venerit ut se e dominio suo expellat, Tesu, Fili Det altissimi; ut membris energumeni, ita voce eius utitur daemon; sese prosternit coram Iesu, sicut servus domino genua flectit cuius flagellum evadere cupit (Tol.); obsecro te ne me torqueas ; « haerebat anceps inter timorem et audaciam; nam quod adorabat, quod Filium Dei praedicabat , quod supplex rogabat, timoris erat; quod expostulabat , audaciae » (Luc.). Torquetur daemon, uti v. 29 ratio redditur, vi verborum Christi quoque; sentiebat in se dolorem incussum virtute Christi; angebatur quoque displicentia; nam refugiebat corpus deserere,in quo habitare cupiebat, sicut torquetur homo, quando spoliatur eo quod multum placet; hinc etiam patet cur Iesus non statim sine ulla mora expulerit daemonem, ut scil. manifestaretur vehemens desiderium daemonum nocendi hominibus eosque possidendi , tum eorum robur, tum etiam virtus verbi Christi eum torquentis (To/.). Cur petat ne torqueatur, alia quoque ratio affertur v. 31; cur quodammodo expostulet cum Iesu, praeterea altera causa nobis panditur a Matthaeo : venisti hue ante tempus torquere nos. « Ignis daemoni et flammae sunt Christi verba » (S. Cyr.)
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v. 29 praecipiebat enim spiritut immundo, qui est in sé immundus et homines inducit ad immunditiem et proin coram Iesu sanctissimo et auctore sanctitatis pro hominibus nequit consistere, wt exiret ab homine; et a quanta miseria Iesus benignissimus hominem erepturus accesserit, declaratur enarratione conditionis eius luctuosissimae : mudétis enim temporibus, per multum tempus, iama longo tempore (cf. v. 27) arriprebat illum, eum vi et violentia possessum tenet ac comprehensum suvnenansr, ef vinciebatur catenis et compedibus custoditus et ruptis vinculis agebatur a daemonio in deserta; quamvis vinculis et catenis ligaretur et custodiae manciparetur, tamen daemonis vi disrumpebat Luc. 8,29-34. 987 catenas et ae eum pee pins agebat in loca deserta et horrida, scil. in sepulcra; vide Marc. 5,3-5. Ostenditur autem violentia dinholi obsidentis, ut S. Bon. tar ex quattuor : ex fremitu furoris, ex strepitu Daniona. ex impetu fortitudinis et ex comitatu ade Iste comitatus iam patefit
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v. 30 znterrogavit autem illum Iesus dicens : quod tthe nomen est? at alle dixit : legio; quia intraverant daemonia mulia in eum, prudenti consilio interrogat, ut cognoscamus magnam daemonum pcan unam hominis animam possedisse (S. Cyr), et ut virtus curantis gratior emineat (Beda); nam magnifice in eo refulgebat virtus Christi, quod una voce non unum daemonem, sed multam turbam profligaret repente, ita ut reipsa aperte doceret totum diaboli regnum sibi esse subiectum (Luc.);
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v. 34 e¢ rogabant illum, ne wunperaret lis, ut in abyssum irent, in gehennam; ecce, altera ratio cur petierint ne torquerentur a Iesu; videntur itaque daemones aliquid percipere levaminis, si liceat vagari in orbe terrarum et'grassari in homines vel saltem.in bestiis sibi domicilium capere (vide ad Matth. 8,29 et Marc. 5,10); unde rogant ut in porcos sibi concedatur intrare
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v. 32 erat autem ibi grex porcorum multorum pascentium in monte et rogabant eum, ut permitteret eis in cllos ingredi ; « petunt in porcos potestatem, nempe quia non habent; iam vero qui adeo parvae vilisque rei dominio non potiebantur, quomodo cttiquam nocebunt qui Christi sigillum receperit et in eo spem collocaverit » (S. Cyr.)? similiter Beda, S. Bon. etc.; agnoscunt Iesu potentiam et suam summam impotentiam ; et permzszt allis;
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v. 33 exierunt ergo daemonia ab homine et intraverunt in porcos, et impetu abit grex per praeceps in stagnum et suffocatus est, scil. fluctibus, qua notione verbum azozyiyeo0o. etiam apud profanos adhibetur (cf. Grimm, Lex. s. v. Weiss). Iesus solum permisit ¢ngredi; ultra id nihil valent; ne hoc quidem domicilium quod sibi expetierant sibi possunt retinere. Vide quae dixi in Comment. Matth. I p. 336 seq. et ad Marc. 5,13. Ideo quoque permisit, ut Beda-notat, ut per interfectionem porcorum hominibus salutis occasio praeberetur; pastores enim cernentes statim nuntiant civitati; idem notat S. Hieronymus ad cap. 8 Matth.; quae ratio, ut Tol. ait, est maltum accommodata; sic enim virtus Christi innotuit et civitas tota ad ag gnoscendum miraculum potentiamque Christi permota est. Jactura porcorum notitiam Christi multis afferendi evadit occasio
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v. 34 quod ut viderunt factum qui pascebant fugerunt et nuntiaverunt in civitatem et in villas ; duo millia porcorum non unius sed plu- ‘rium dominorum fuisse videntur; idcirco enim pastores in civitatem villasque properant singulisque incturam nuntiant seque ab omni culpa immunes esse asseverant. Rei novitate perculsi et ut pastorum nar-_ rationem explorarent,
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v. 35 exierunt autem videre quod factum est et venerunt ad Iesum et invenerunt hominem sedentem a quo daemonia exierant, vestitum ac sana mente ad pedes erus; rem itaque accidisse effectam potentia altiore, humanam longissime superante; unde eft timuerunt, « non tam timore reverentiae quam mundano, ne scil. a Christo simile quid aut gravius in aliis rebus aut personis propriis paterentur » (Tol.);
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v. 36 nuntiaverunt autem ilis et qui viderant quomodo sanus factus esset a legione 6 Sxyovicbeig daemoniacus ; eorum igitur testimonio confirmabatur nuntius a pastoribus perlatus. Quae audierant et viderant magnum illis incutiebant terrorem et ex iactura porcorum praesentiam Iesu sibi fore fatalem coniiciunt;
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v. 37 et rogaverunt illum omnis multitudo regionis Gerasenorum, ut discederet ab ipsis, quia magno timore tenebantur ; non salutem et liberationem homini misero donatam spectant, verum solum iacturam quam fecerant; qua re satis ostendunt se cum illud beneficium non aestiment iactura porcorum haud parum dolebant, non tamen proferunt ullum verbum asperum, sed precibus contendunt; timore enim constringebantur, ne acerbius quidquam sibi evenjret. Regio illa potissimuma gentilibus incolebatur, Iesus autem profitetur se non esse missum nisi ad oves quae perierant domus Israel; accessit ad.eam regionem, ut ab illa horrenda infestatione daemonum hominem Israelitam (cf. Comment. Marc. p. 138) liberaret et ut discipulos quoque ipso eventu edoceret. Simul tamen eo miraculo gentilibus suam obtulit gratiam neque eos plane derelinquit, verum eum quem sanaverat tamquam praedicatorem magnalium Dei iis mittit. Ceterum ipse id observat quod postea discipulis mandavit (9,5. Matth. 10,14), quia eum non receperunt, 2pse autem ascendens navim reversus est. Qui sanatus erat, grato animo et fide in Ilesum suscepta se eiin discipulum tradere cupiebat
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v. 38 et rogabat illum vir a quo daemonia exierant ut cum eo esset; sed in numerum discipulorum qui continuo cum Iesu versantur cooptari gratia est peculiaris ac dignitas quae non omnibus conceditur; non est currentis nec volentis sed miserentis Dei (Rom. 9,16); dimistt autem eum Tesus; iubet eum discedere ; sed aliud ei iniungit munus honorificum, quo manifestat eum non cum contemptu ablegari, dicens :
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v. 39 redi in domum tuam et narra quanta tibi fecit Deus ; cives tui nolunt me recipere; rogant ut recedam; mane ergo tu quasi apostolus meus, annuntia quod tecum gestum est (Z’o/.); eo modo fieri potest, ut animi paulatim praeparentur evangelio quod postmodum omnibus erit annuntiandum; e¢ abit per universam civitatem Le. 8,39. eS 289 praedicans quanta itll fecisset Tesus ; Pat animo Tesum Picinciorein annuntiat; non in una solum cdvitate sed in Decapoli, ut Marc. 5,20 refertur; neque eius praedicatio caruit effectu; nam omnes mirabantur (Mare. ]. c.), — Indaemoniaco exhiberi figuram miseriae spiritualis qua laboret sub dominio daemonis servus peccati, vel gentilis vel peccator fidelis, notant S. Amér. Bed. Ians. etc.; Marc. p. 144 Quem eventum Matth. 8,28-34 breviter narratum legimus in illa enumeratione miraculorum omnis generis qua Iesu potentiam nullis circumscribi limitibus docetur; quare Matthaeus solum enarrat id quod ad miraculum spectat. Multo accuratius narrant alii duo. Et Lucas quidem in multis vestigia Marci premere aliquibus videtur; sed tamen non debet omitti ne unum quidem versum posse ostendi qui plane cum Marci narratione congruat ; singulis enim in sententiis Lucas aliquid habet peculiare in’) usu vocum, in collocatione, in modo narrandi et describendi. Omnia prosequi ongum est; pauca innuisse sufficiat; inv. 26 zatéxhevoxy apte ponitur qua voce na- “vigatio ex alto mari ad terram describitur; situm regionis peculiari modo indicat {tts éotly etc.; in v. 27 Lucae propria sunt : ad terram, vir quidam ex urbe; dein ‘integra illa daemoniaci descriptio; in v. 28 dvaxpdtas, moocéxecev, Séoual cou; in v. 29 alio narrationis nexu alioque modo vexatio daemonis describitur; quod.Marc. 5,5 narrat, apud Luc. non invenitur; in v. 30 : quia intraverunt daemonia multa in eum (Marc. quia multi sumus); in v. 31 ut in abyssum irent (Marc. ne se expelleret extra regionem); in v. 32 rogabant, ut permitteret eis; apud Marc. : mitte nos in porcos ete. ; in v. 33 in stagnum; Marc. addit numerum et in mari periisse bis effert; in v. 34 16. teg tO yeyovés; in v. 35 ad pedes Iesu (quod Marc. non habet) etc. etc. Quae omnia ex traditione facillime explicantur; aliter enim ab aliis idem eventus narrari solet.
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8,40. Factum est autem quum rediisset 8,40. "Ev 6 t& Srootpdvew tov "Inaoty | ox per val corp harl cop go arm syr (sin, cu, sch, hr); add F LM X mu minuse to ei Kephas; v. 47 procidit, adoravit eum, v. 51 ad domum viri illius ; Kepham et Iacobum et Ioannem — exinde saepe nomen Kephae in sin occurrit). Christi dominium et auctoritas etiam hic egregie manifestatur (S. Bon.)- Discipuli autem et de virtute ei propria et de efficacia fidei firmae eiusque necessitate ad impetranda divina beneficia edocentur; v. 40 factum est autem cum redisset Iesus ex regione Gerasenorum ad, litus occidentale prope Capharnaum (cf. Matth. 5,21), excepit illum turba, certe non qualicumque modo, sed w¢ <deoyérqy nat cwr%ox (Euth.), cum laetitia et gaudio (S. Bon. Schanz, Fil.) erant enim omnes exspectanies eum cum magno scil. desiderio (A/6.). Si illud Matth. 9,18 haec illo loquente, si dico zai7~ mentem exprimit sacri auctoris vel si haec vox ad ipsum sacrum auctorem referenda est, dicere oportebit cum S. Aug. (de cons. evang. 2,39) disceptatum fuisse post reditum antequam Iairus accederet cum discipulis Ioannis de ieiunio et Christum exposuisse novam regni sui indolem et dum ita loquebatur,
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v. 44 et ecce venit vir, cut nomen Tairus , 1x1 (cf. Num. 32,41. Deut. 3,14. Jos. 13,10 etc.) et epse princeps synagogae erat, archisynagogus v. 49, qui res synagogae moderabatur (vide ad Mare. 5,22) e¢ cectdit ad pedes Iesu rogans eum, ut intraret indomum etus
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v. 42 quia unica filia © erat et fere annorum duodecim et haec moriebatur i. e. 1am in extremis erat, iam animam agebat. Evangelista statim ea commemorat quibus dolor patris eiusque humillima supplicatio declaratur : unica filia et ita plurimum cara quae in primo aetatis flore iam morti erat proxima, « et quia vita erat multum amabilis, ideo mors erat multum tristabilis » (S. Bon.). Apud Matth. 9,18 seq. res breviter narratur; quomodo utraque narratio concilietur vide in Comment. Matth. I p. 356. Cum itaque archisynagogus, vir inter urbis primores haud ignobilis, necessitate urgeretur, ad pedes Iesu supplex accidit; « hoc autem ad pharisaeorum confusionem, quorum de factione verisimile est archisynagogos plerosque fuisse, quod hic salute desperata nescierit unde praesentius peteret auxilium quam a Iesu » (Luc. sim. cat. Cr .Theoph.). Cum Christus aegrotos plerumque sanaret impositione manuum (cf. 4, 40) vel praesentes verbo curaret (cf. 6,10) vel attactu suo (6,19), non est mirum quod petit ut in domum veniat; neque inde statim accusandus est parvae fidei; eum enim modum quem Iesus observare solet etiam ipse expetit. Verum utique est eius fidem indiguisse confortatione (v. 50) neque ad eam pervenisse perfectionem quam in centurione Adiit igitur, ut S. Bon. dicit, Christi praesentiam cum reverentia, rogavit ex confidentia, desideravit ex indigentia; ideo oratio eius est exaudita; et contigit dwn iret a turbis comprimebatur ; viae enim in oppidis urbibusque esse solebant satis angustae;
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v. 43 e¢ mulier quaedam quae erat in fluxu sanguinis (cf. Lev. 15,25 seq.) ab annis duodecim, quae in medicos erogaverat omnem substantiam suam vv btov xit%e i. e. opes, facultates quibus vita sustentatur ; cum dicatur xeecavandcaca, aliqui explicant : insuper impendit i.e. ad dolores id etiam accessit ut opes suas frustra expenderet (cf. Bisp. Schanz, Weiss) vel ad id quod a nullo iuvabatur etiam iacturam fecit bonorum (Schegq) ; alii tamen negant xpo¢ singulari ratione esse efferendum (Kez/), nec permanenti accessit inopia ; immo e Marco discimus rem in peius devenisse; « sed Lucas medicus hoc tacet. de medicis curialius loquens » (S. Bon.). Explicatur igitur diuturnitas et antiquitas morbi et difficultas sanationis cum tot remediis a multis medicis per tempus longissimum adhibitis nihil sit effectum ;inde vero elucet Christi potentia admirabilis quia remedio facillimo confestim sanitatem donavit. Fidem mulieris magnam vide Marc. 5,28; cum morbus esset ignominiosus eoque mulier ex lege evasisset immunda, mulier non palam Christum interpellat, sed tantam conceperat fidem ex aliis eius miraculis ut solo attactu vestimenti eius se sanatum iri confideret
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v. 44 accessit retro et tetigit fimbriam vestimenti eius 70d xpacné8ev; ef. Num. 15,38- 40; intelligitur pannulus (vel textum laneum contortum) ex ora pallii dependens; eiusmodi pannulos palliis adsutos gerere solebant Iudaei (cf. Matth. 23,6) et confestim stetit fluxus sangwinis eius et mulier sensit corpore se esse a plaga sanatam (Marc. 5,29). Kam mulieris fidem Iesus noluit latere et propter alios, ut quid fides magna posset discerent et in se divinam agnoscerent virtutem, et propter ipsam mulierem, ne se inscio Christo nactam esse beneficium putaret;
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v. 45 et ait Tesus ; quis est qui me tetigit? Petrus tam parum memor est eius cuius ipse antea testis erat 6,19 neque ei in mentem venit Iesum nullo pacto suspicatur eum quaerere ex altiore quadam causa, sed pro suo ingenio praecipite Iesum fere reprehendit mirans de tali quaestione; negantibus autem omnibus se scil. consulto tetigisse vel sibi esse eius rei conscios; num mulier quoque quae longe abesse non poterat etiam negasse censenda erit? minime; Werss quidem id affirmat; at multo magis ad animiindolem qualis in re plane inopinata prodi solet aptum | est ut assumatur eam stetisse obstupefactam et attonitam, cum subito et inexspectato audiret Iesum talia quaerentem; dexit Petrus et qui cum tllo erant : praeceptor, txiscdza cf. v. 24, turbae te comprimunt et affligunt, te undique premunt et urgent, ef fu dicis : quis me tetigit? Petrum praeisse , alios similiter looutos esse, ut ne Christus inquirere pergeret neve indignaretur negantibus fannibas, ex Marci Lucaeque narratione facile colligitur. Discipulorum tarditati occurrit Iesus docens non tactum communem se intelligere
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v. 46 et divit Iesus : tetigit me aliquis ; nam ego novi virtutem de me exusse; cf. 6,19; quomodo attactu cum fide facto morbus sanatus sit et virtutem exiisse concipiatur, exemplis declaratur in cat. Cr. etapud Theoph. : si quis afferret oculum ad lumen vel stipulam ad ignem, statim operationem illorum experiretur, ita et illa afferens fidem ad eum qui sanare poterat statim sanitatem adepta est. _ Erat in Christo sanandi potestas quae exire dicitur ab operante quando sanitatem impertit, locutione ad hominum captum accommodata (Luce. {pr.). Bene notat S. Cyr. esse supra conditionem creaturarum, ut vir- - tutem aliquis de se possit emittere tamquam ex propria natura; prophetas non habuisse virtutem de se egredientem, sed gratia Dei operatos esse miracula Theoph. monet; aliter Iesum fontem omnis boni omnisque virtutis. Docet itaque Iesus se salutem conferre propria virtute, eam virtutem esse et residere in se (Luc. Ipr.) et eam a se_ possideri ut propriam, id quod ad Deum solum pertinet (Schanz). Quare hoc effato de se egregium reddit testimonium. Et cum iterato poneret quaestionem, etiam circumspiciebat videre eam quae hoc fecerat (Marc. 5,32); unde
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v. 47 widens autem mulrer quia non latuit tremens venit, timet quia quasi furtim sibi surripuit beneficium, timet ne in poenam eo privetur etprocidit ante pedes eius et 0b quam causam tetigerit eum indicavit coram omni populo,; proinde fidem suam fatetur eximiam de Iesu virtute qua solo attactu vestimenti sanetur, et quemadmodum confestim sanata sit; hoc scil. fidei exemplum et _hane suam virtutem Iesus voluit omnibus manifestari. Quanta admiratione omnes adverterint et Iesu rei adeo occultae scientiam et eius virtutem sanandi, fidem mulieris tanto praemio donatam, proin quantum doctrinae. pro discipulis eo in eventu concludatur, non opus erit. pluribus prosequi. Ipse Iesus palam declarat quale documentum inde omnes accipiant
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v. 48 at ipse dixit ec: filia, suavi appellatione omnem ei timorem eximens et suam benignitatem et comitatem eximiam manifestans, fides tua te salvam fecit; « dicit potius fides twa, quam virtus mea, ad commendationem fidei, per quam efficimur participes virtutis ipsius; id quod hic doctum voluit signanter archisynagogum praesentem » (Luc.); vade in pace, vox est bene precantium abeuntibus ; simul Iesus sanitatem mulieri donatam confirmat eamque iubet laeto tranquilloque animo esse (cf. To/.). Laudavit Iesus efficaciam fidei; statim denuo quanta fidei insit vis ad cuncta impetranda commendat;
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v. 49 adhuc illo loquente venit quidam ad principem synagogae nupx rod apyrovvaryoyou ab archisynagogo (vide lect. var.; To/. quoque : a principe; S, Amér. - venerunt servi dicentes principi) i. e. quidam ex servis vel domesticis archisynagogi, vel ex eius domo (syr. Fi/.) dicens ed : quia mortua est filia tua, nol vexare illum; en, quam lenti sint et hebetes in fide de Iesu concipienda et tamen fama de iuvene in Naim ubique nota erat (7,17). Neque inutile erit advertere discrimen inter narrationem veram et fictam ; in apocryphis enim quo res magis sunt mirabiles et stupendae, eo maiore aviditate exspectantur et creduntur. Patri qui de vita unicae filiae adeo erat anxius, nuntiusille sane maximum attulit dolorem idque eo magis quia ex Iesu promptitudine eundi in domum optimam conceperat spem, quam nune concidisse audit; verum Iesus pro sua benignitate qua infirmos in fide erigit eum statim consolatur
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v. 50 Tesus autem audito hoc verbo respondit patri puellae : noli timere, et ei ostendit qua conditione spes eius nequaquam fallatur, immo penes ipsum esse velitne filiam salvam habere : crede tantum et salva ertt; verbo Christi cui sanatio mulieris modo facta maximam addidit vim fides viri revera confortata est, uti ex eventu patet. Ex tali porro loquendi modo Christi docemur omnia possibilia esse credenti (ef. Marc. 9,22. Matth. 17,20), et merito dicit Titus bostrensis (én cat. Cr.) sanationem mulieris quasi fuisse prooemium futurae operationis mira- In apocryphis quo res est. mirabilior, eo maiore apparatu, pompa, hominum frequentia peragitur. Aliter in evangelio;
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v. 54 e¢ cum venisset domum, non pernusit intrare secum quemquam, nisi Petrum et Iacobum et loannem et patrem et matrem puellae ; tres illos admittit discipulos quos alias quoque prae reliquis peculiari favore prosequitur, quibus cognomina indidit, quos testes facit transfigurationis, sed agoniae quoque (9,28. Matth. 26,37). Plerique testes collocant Joannem utpote magis notum ante lacobum (vide lect. var. et ad 9,28). Cumad domum perveniunt, in lugentium habitu cernunt manifesta mortis documenta
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v. 52 flebant autem omnes et plangebant illam 2xénc0v7 pectora sibi tundebant lugentes eam; at i//e dixit : nolite flere, non est morlua puella sed dormit; non erat mortua communi morte ex qua scil. non est reditus ad hanc vitam; suo miraculo id enim effecit ut e morte quasi e somno denuo evigilaret (cf. cat. Cr.); non sufficit cum adhibita de omnibus mortuis dici posset eos dormire; verum Christus peculiare aliquid enuntiare vult; morsitaque puellae non dominabitur, est ei sicuti somnus temporalis solum et valde brevis clausio vitae (A/b.). Item de Lazaro dixit (Ioan. 11,11). Sed eo verbo efficitur, ut pateat quam certo spiritum exhalaverit puella atque adeo ut miraculum tanto magis illustretur
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v. 53 e¢ deridebant eum scientes quod mortua esset; adeo iis persuasum erat ut verba Iesu non potuerint non risu excipere, qui risuscum Iesus certo iis quoque innotuerit patrator miraculorum, eo maiori est argumento, quia ob rei novitatem non possunt non deridere eum quem tamen honore ac veneratione dignum habent. Dixerat puellam dormire; unde eam excitat eo modo quo dormientes solent excitari signa adhibens exteriora quibus simul ostenditur eum sua propria virtute ad vitam revocare (cf. Tol.) v.54 ipse autem tenens manum eius clamavit dicens : puella surge! dixit et facta sunt;
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v. 55 etreversus est spiritus eius et surrexit continuo; en habes quasi quoddam praeludium illius quod de se asseruit : venit hora in qua omnes qui in monumentis sunt audient vocem Filii Dei et procedent et vivent (loan. 5,25. 28) et Filius quos vult vivificat (loan. 5,21) ; ef cusszt illi dari manducare, « quod est testimonium vitae, ut non phantasma sed veritas crederetur » (S. Ambr. Bon. Alb. Cai. Tol.) ; non enim solum vitam ei reddidit sed et sanitatem (Lac.);
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v. 56 et stupuerunt parentes eius, guibus praecepit ne alicur dicerent quod factum erat; yoluit Christus repentinam turbae excitationem vitare et abire cum suis sine heminum admiratione et plausu; item voluit ut parentes et puella non circumcursarent laetabundi aliorumque gratulationes captaturi, sed longe ab hominum tumultu Deo agerent gratias pro beneficio accepto; in secreto suscitat, rem quantum fieri potest silentio premi iubet, neque enim uti aegros sanare, ita etiam mortuos suscitare passim et Aitee ratione muneris ordinaria sibi propositum habet (cf. Schanz). etrev 08 & “Howdns, “ladvyy rexit. 9. Et ait Herodes : Ioannem ego | ?ym amexepahiaa’ tle 3¢ fotw odtoc, decollavi. Quis est autem iste, de quo | mepgt 0d dxodw totatra; xat eCrrer lety ego talia audio? et quaerebat videre eum. | adtév. Haec missio apostolorum facta est aliquo tempore ante pascha penultimum in vita Christi publica (cf. 9,10 seq. et Ioan. 6,3 seq.). Pertinet ea quam maxime ad institutionem et eruditionem apostolorum. Hactenus Jesus per se solus evangelium praedicaverat, apostolos variis modis instituens et formans; verum postquam per duos annos cum eo fuerunt eiusque doctrinam audierunt, nune eos mittit, ut quod ab ipso audierant iam aliis praedicent et sui aliquod specimen dent in tanti muneris functione. Praeterea lis missis A ay praedicatio denuo multum spargitur, ita ut nemo iam ignorantiam regni Dei appropinquantis possit praetexere (cf. Luc.) ; immo usque in aulam Herodis fama penetrabat eorum quae ab apostolis nomine Iesu fiebant;
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καὶ ἐγένετο, fréquent dans Le. — ἐν τῷ χαθεξῆς sc. χρόνῳ, Cf. vir, 11, — καὶ αὐτός n’est point une tournure araméenne (contre God.) mais l’apodose grecque, équivalant à notre que (cf. Fatrod. p. cxv). — διώδενεν à l’impf., car cela s’entend d’un genre de vie adopté une fois pour toutes. Il serait peu naturel de mettre la virgule après ce verbe, pour rattacher ce qui suit à κηρύσσων. Sans doute Jésus préchait dans les villes et les villages, mais Luc veut noter que les excursions sont désormais plus systématiques, comprenant les villes, que nous nommerions des bourgs, et les petites localités. — D'après 1v, 43 5. χηρύσσων doit être pris ici absolument comme un terme plus général que la bonne nouvelle du règne de Dieu. Cependant κηρύσσων peut se dire aussi du règne (1x, 2).
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I y avait aussi des femmes, mais elles ne formaient pas sans doute un groupe régulier comme les Douze. 1] est dans la nature des choses qu'elles fussent plus ou moins assidues à suivre le Sauveur. C'étaient d'anciennes possédées ou des malades guéries, deux cas que Luc distingue et qu'il mentionne soit parce qu'il aime à représenter le Sauveur comme le divin médecin des âmes et des corps, soit pour insinuer la reconnaissance de ces femmes. Le cas le plus extraordinaire était celui de Marie, nommée Μαγδαληνή, du nom de son pays d’origine, Magdala. Il y avait une ville de Magdala en Galilée, non loin de Tibériade (7. Maas. m, 305), qui est aujourd'hui sans doute le village de el-Mejdel (la tour), et c'est de là que vient normalement Μαγδαληνή, Holtz. et Loïisy rappellent vaguement que d’après Lagarde il faudrait expliquer « la coiffeuse ». En fait les Juifs semblent avoir confondu Marie, Mère de Jésus, et Marie de Magdala, et ils ont donné à la Mère de Jésus l'épithète de Megaddala nachaia, « coiffeuse pour femmes » (Chabbat 104b ΝῊ ΝΟΊΔΩ; cf. hagg. 1), mais jamais le participe (coiffante) ne se trouve sans un complément, et le redoublement du d (pa. de l'aram. gedal) exclut l'étymologie proposée (cf. LamBLe, Jesus Christus im Thalmud, p. 11). — ἐξεληλύθει — ἐξεβέβλητο est considéré comme un aramaïsme par Wellh. (Ein. 26).
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αὐτοῖς (T H V) et non αὐτω (8).
Ἰωάνα (ou lwévx) nom féminin aussi rare que Ἰωάνης était commun; ne se trouve pas dans Josèphe. — Χουζὰ, nom araméen, qui s’est rencontré dans les inscriptions nabatéennes N712 (Lidzbarshi). Cet homme était ἐπίτροπος d'Hérode le tétrarque de Galilée. Ce titre était celui de Syllaios auprès du roi naäbatéen Arétas (Jos. Bell. 1, xxiv, 6), qu'on disait aussi « frère » du roi, c'est-à-dire premier ministre. Chouza était quelque chose de semblable, plutôt que simple intendant des domaines privés d'Hérode. — Suzanne (nv le lis) est inconnue. Parmi les ἕτεραι πολλαί, il y en avait sans doule qui n'avaient pas été guéries. Ces femmes ne donnaient pas seulement pour la bourse commune; elles faisaient un véritable service avec ce qui leur appartenait, peut-être en fournissant des habits, en préparant des aliments. La lecon αὐτοῖς plus assurée que αὐτῷ (S) est aussi plus touchante. Sans doute la reconnaissance de ces femmes allait d'abord au Sauveur, mais les besoins étaient communs à tous ses compagnons; elles se mettaient au service de tous. Josèphe (Anf. xvu, 11, 4) a noté le dévouement des femmes envers les Pharisiens, parce qu'elles les croyaient plus pieux. Personne ne s'étonnait de leurs bons offices envers les Rabbins. Rien n'indique que la pécheresse du ch. vn ait ét“ parnri ces femmes. Une tradition l'a assimilée à Marie-Madeleine. Mais Luc présente cette dernière comme une personne dont il n’a encore rien dit, et dont il sait que sept démons étaient sortis, probablement à la suite d'exorcismes tels que les pratiquait J'sus. La possession par sept démons était particulièrement grave, et Le. la présentera comme une rechute (xi, 26), mais non pas comme l'indice d'une vie coupable. Elle devait se manifester par des désordres de l'ordre mental dont la pécheresse n'a pas donné le moindre signe. On a prétendu que Le. en rapprochant ces deux péricopes avait voulu suggérer, sans le dire, que Marie-Madeleine était la pécheresse. Il aurait en même temps dissimulé l'identité par égard pour elle, et alors pourquoi chercher une suggestion dans le rapprochement? Les textes, dans leur sens naturel, sont donc contraires à l'unité, et aucun exégète ancien n'a prononcé le nom de Maric-Madeleine à propos de la pécheresse (cf. RB. 1912, p. 204 ss.). Mais la possession physique pouvait être accompagnée d'un désordre moral, οἱ les démons étaient souvent nommés dans la prédication comme instigateurs de péchés (Recognitiones τι, 72 PG. 1, 1281 s.). La femme aux sept démons fut aisément regardée comme une pécheresse. C'est le pas que fait saint Jérôme dans une lettre à Marcella ε(χχαι, 588) : Maria Magdalena ipsa est, «a qua septem duemonia eæpulerat ut ubi abundaverat peccatum, superabundaret gratia. D'autre part l'anonyme de la pécheresse était gênant pour la prédication, et comme les Pères qui n'’admettaient qu'une onction la nommaient Marie, on lui donna ce nom. L'unité de Marie de Béthanie et de la pécheresse se fit par l’unité d’onction, l'unité de Marie-Madeleine et de la péchercsse par la confusion de leurs rapports avec le démon. Il ne restait plus qu’à identifier Marie-Madeleine et Marie de Béthanie, à quoi le nom se prêtait. — Cf. Kxas. ad Matth. 11, Ὁ. 401 : Quare fatendum erit ex narratione evangelica difficulter suaderi Mariam Magdalenen esse illam peccatricem de qua narratur Luc. 7, 37. — Malgré tout cependant, s’il faut indiquer des degrés, tandis que l'identité de la pécheresse ou de Madeleine avec Marie de Béthanie est tout à fait contraire aux vraisemblances exégétiques, celle de Madeleine et de la pécheresse serait plus conciliable avec les textes.
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CF. Mc. Com. pour les détails. Luc ajoute τὸν σπόρον αὐτοῦ, se préparant ainsi une explication plus aisée; peut-être aussi pour la clarté, car on disait σπείρειν, « ensemencer » un champ. Peut-être encore a-t-il pensé que le Semeur divin avait sa semence à lui. — αὐτόν est le semeur, et non la semence, qui reparait au neutre 6, comme dans Mc. — Le chemin n'’étail sans doute qu’un chemin de fortune, car le semeur n'entendait pas semer sur la grande route; cependant Le. ἃ pensé que le chemin appelait logiquement des passants, et il ἃ ajouté que le grain avait été foulé aux pieds, de sorte que le germe fut détruit. — Le. ajoute τοῦ οὐρανοῦ qui chez lui suit Loujours τὰ πετεινά (τχ, 58; xur, 49; Act. x, 12; σῇ 6).
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πέτρα, au lieu de πετρῶδες (Me. ) dont le sens était bien fixé par la glose de Mc., un rocher recouvert d'un peu de terre. Luc s’en tient à ce rocher. Cependant cette fois le grain pousse, Le. lient à le dire, mais au passé φυέν, subordonné à ἐξηράνθη. La nature n’est plus animée, on ne voit pas la plante qui pousse vite, le soleil qui monte pour la brüler. En revanche la plante est desséchée faute d'humidité, ce qui est plus rationnel (ἰκμάδα, propre à Le.) que de dire qu’elle a séché faute de racine (Mc. Mt.), mais en même temps trop évident.
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Mc. avait dit ingénument que le grain était tombé dans les épines, et. que les épines étaient montées, laissant au lecteur intelligent de conclure que les épines étaient apparentes au moment où le semeur ἃ jeté le grain. On dirait que Le. en écrivant ἐν μέσῳ, a voulu corriger cette légère inconcinnitas, et indiquer clairement que la semence est tombée au milieu d'épines déjà en vue. Alors on traduirait συνφυεῖσαι coalescentes (et non pas simul exortae) sens que συμφύω ἃ souvent (PLAT. Tim. 16 E, etc). Quoi qu'il en soit, on ne peut dire ni du jujubier, ni des ronces (ΜΙ. vi, 46) que ces arbustes ligneux poussent avec le grain. La croissance simultanée s’'entendrait mieux de plantes annuelles comme les chardons. « Aux rives du lac il y ἃ surtout un énorme chardon, la notobasis syriaca (Tristram), le khorfes des Arabes, avec ses grosses fleurs d’un rouge pâle, qui atteint une hauteur de plus de quatre mètres. Une seule plante couvre de ses larges feuilles une surface de bien un mètre de diamètre et étouffe tout ce qui commençait à pousser sous elle » (Bræver, Conférences de Saint-Etienne, t. Il, Ρ. 278 5.).
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Fidèle à son schema, Le. écrit φύεν el renonçant à nous faire voir les plantes monter et se développer, il va directement de la plante qui ἃ poussé à la plante qui donne son fruit. Il ne note que le résultat maximum du centuple (Me. 30, 60 et 100), d'autant que la terre est la même et que l'explication ne tiendra pas compte des différents résultats. Le regretté P. Biever a constaté sur les bords du lac de Tibériade une récolte particulièrement soignée qui a donné cinquante pour un (Loc. L. Ρ. 275). Strabon XV, πὶ, 14 parle de cent et quelquefois deux cents pour un en Susiane. 85) Formule pour éveiller l'attention, introduite avec plus de solennité que dans Με.
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Mt. seul a une question directe qui amène Ja réponse. Mc. est moins net, mais le pluriel, « les paraboles » et le vague de la question indirecte préparent une réponse générale. Dans Le. ses disciples, c’est-à-dire un cercle plus large que les Douze, lui demandent le sens de la seule parabole qui soit en question.
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On ne peut donc s'expliquer la réponse générale de Jésus que comme une réminiscence de la réponse faite à une autre question plus générale dans Mc. En mettant μυστήριον de Me. au pluriel (avec Mt.) Le. change un peu le sens; ce n'est plus le grand dessein du Règne confié aux disciples, ce sont des vérités sublimes et impénétrables, objets de connaissance (γνῶναι) pour ceux qui appartiennent au Règne. Dans Marc τὰ πάντα γίνεται était pour ceux-du dehors la part réduite, mais toujours dans l’ordre de l’action, du mystère « donné » aux disciples. Dans Le., très logiquement, c'est la connaissance qui est réduite. Il reste les paraboles au pluriel, indice que le morceau est tiré d'un contexte où les paraboles figuraient comme genre. Lc. ἃ omis « de peur qu'ils ne se convertissent et qu'il ne leur soit pardonné », qui ne regardait que les Juifs et qui pouvait paraître peu encourageant pour les gentils. Il ἃ laissé cependant ce qui marque le but divin des paraboles. — Sur ce but,cf. Com. Marc, p. 96 ss. Dans 1,6. la difficulté est moindre, car on pouvait se dire qu'il n’est pas nécessaire que tout le monde connaisse les « mystères » du royaume de Dieu, surtout dès ce moment.
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Réponse directe à la question posée, ν, 9. Là αὕτη était démonstratif, ici il est attribut. Luc explique que la semence, dont il a seul parlé, est la parole dé Dieu. Dans Me. vu, 43 (Mt. xv, 6) ὁ λύγος τοῦ θεοῦ est la loi de Moïse; pour Le. c'est la prédication de Jésus, v, 1; x1, 28; Act. rv, 34; vi, 2.7; var, 145 ΣΙ, 4 etc. D'ailleurs c'est déjà le sens de ὁ λόγος dans Mc. 1, 45, et il entend la semence de la mème façon. En posant plus nettement l'équation : la semence est la parole, Le. incline vers ὑπὸ explication allégorique, mais il se garde de continuer en disant ce qu'étaient les terrains.
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Comme Mc., Le. met en scène non pas le terrain mais ceux qui sont sur le bord de la route, parce qu'il a déjà en vuc les personnes, objet de la comparaison. Mais il a soin de ne pas parler de la parole ensemencée, pour ne pas mêler la comparaison et la situation qu'elle figure. Il n'explique pas la circonstance qu'il avait ajoutée : κατεπατήθη (v. 5), peut-être pour ne pas tomber dans des minuties allégoriques, ce qui serait plus grave que d'ajouter un simple trait piloresque. Mais il ajoute un trait qui différencie le premier groupe : ceux-là n'ont même pas fait l'acte de foi, et c'est Satan qui l'a empêché pour empécher aussi leur salut. Ce n'est donc pas la faute de la parole, ni de la manière dont elle a été proposée. Croire pour être sauvé est un trait paulinien (εἴ. Rom. x, 9; Eph. 11, 8). — Les tournures εἶτα (Mc. εὐθύς) ἔρχεται — καὶ αἴρει τὸν λόγον sont d'après Me. . 42) I faut probablement suppléer εἰσιν d’après v. 12 (Holtz. Plum. etc.).
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La situation à expliquer (c'est-à-dire les personnes, figurées par le grain οἱ le sol où il tombe) continue à envahir le simple énoncé de la chose à expliquer. Cette tournure difficile vient de Mc. Luc évite de parler des personnes ensemencées sur la pierre, mais il dit qu'elles n’ont pas de racine : d'après Me., puisque ce trait qui appartient à la comparaison n'y figurait pas dans Le. En somme la pensée est claire. Une première formule, encore colorée de traits paraboliques, reprisente ces hommes comme recevant la parole, mais une parole qui n'est pas solide en eux faute de racine, et, d’après une seconde formule, ce sont ceux qui ont cru, mais qui se retirent au temps de l'épreuve, Au lieu de λαμδάνουσιν (Me.), Le. emploie δέχονται qui est de son style (1,18; ix, ὃ; x, 8 etc.) et qui marque mieux l'adhésion intérieure (Plum.), nécessaire à la foi, πιστεύουσιν, Marc décrit plutôt la psychologie de ces personnes, Luc leur situation par rapport à la société des fidèles. Ceux de Mc. se scandalisent, terme juif que Le. emploie le moins possible (cependant vu, 23; xvr, 2, pas dans les Actes) et qu'il remplace ici par ἀφίστημι, pour marquer une PR pation délibérée, terme inconnu de Me. et de Mt. mais qu'il emploie volontiers {xmr, 27; Acl. v, 38; χη, 38; xix, 9). L'« époque d'épreuve » peut s’entendre de la vie de Jésus, dont les disciples ont partagé les épreuves (xx, 28); le terme est plus vague que « une tribulation ou une persécution à cause de la parole » (Me. ML.), qui a peut-être paru à fe. marquer des temps postérieurs, comme οἱ ἔξω dans Me. ιν, 11.
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Le. abandonne ici la tournure de Mc., et prend pour terme à expliquer la semence (ce que Mt. ἃ déjà fait au cas précédent), mais comme il n’a pas oublié que la semence est la parole, il faut entendre la semence en tant que tombée dans les épincs, c'est-à-dire envisager la situation qui en résulte. C'est aussi la situation des hommes qui ont écouté (de facon à croire) etc. Tandis que Me. qui a débuté par les auditeurs termine par les destinées de la parole, Lc. ne pense plus qu'aux auditeurs, et c'est eux qui ne conduiront pas leur fruit à terme. Par une inversion analogue, ce ne sont pas les désirs qui pénètrent, εἰσπορευόμεναι (Me.), mais les hommes qui vont, πορενόμενοι, Ce mot semble donc avoir été suggéré par une réminiscence de Mc.; dans Lc. il indique que l’étouffement se fait peu à peu (cf. συνφυεῖσαι v. 7); il n’est donc pas inutile ni un sémitisme comme dans If Reg. nr, 1. — ὑπό dépend de συνπνίγονται, Les soucis ne sont pas ceux des pauvres (contre Hahn), mais les préoccupations de la richesse, ordonnée elle-même aux plaisirs qui sont toute la vie de ces personnes. — τοῦ βίου pourrait se rapporter aux trois substantifs qui précèdent, maïs la richesse de la vie est un terme peu naturel. — τελεσφοροῦσιν, 4x. dans le N. T., est l'explication de χαὶ χαρπὸν οὐχ ἔδωκεν (Me. 1v, 7), trait de la parabole qui manque à Le. — Cf. ἕνα τελεσφορήσῃ (Épiciète τύ, 8, 36), d'un enseignement moral qui ἃ crû lentement.
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Même construction, qui distingue mieux la parabole ct son application que dans Me. L'essentiel est que les derniers auditeurs font des fruits (pénétralion de l’image dans l'application). Eue prépare ce résultat en notant les bonnes dispositions de leur cœur (supposées dans la bonne terre de Mc.) et leur persévérance à conserver la parole, κατέχουσιν au lieu de παραδέχονται qui figurait déjà équivalemment (δέγονται) dans Le. v. 13. Il n’est pas question du pourcentage qui ne peut s'évaluer au moral exactement, et qui est remplacé par la caractéristique de ees personnes, la persévérance.
8:16
τιθησιν 2° (TH) et non επιτιθησιν (S V).
Dans Mc. on voit apporter la lampe qui vient. Lue emploie son partic. aor. coordonné. Le μόδιος, grand pot destiné à contenir du grain, devient un σχεύος, Un vase quelconque. Le ton de la conversation par interrogation et réponse devient une phrase coulante. L'incise ajoutée ἵνα οἱ εἰσπορευόμενοι... qui reviendra x1, 53 est peut-être une allusion aux gentils qui entreront dans
8:17
Dans Mec. 1v, 22 le secret est ordonné à la manifestation (plus éclatante) de la lumière. Vue profonde qui est adoucie dans Lc. en une simple succession dans le temps. Le v. 23 de Me. figurait déjà var, 8.
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L'exhortation morale est une conséquence du principe posé (οὖν); il ne suffit pas d'écouter, il y a la manière, πῶς, Entre le semeur et le v. 71, cette manière doit être la mise en pratique de ce que l'on entend. Mec. avait : celui qui n'a rien, on lui enlèvera ce qu'il a; Le. adoucit le para- 20. om. οτι p. auto (H V) ou add. (T 5). — σε θέλοντες (T S V) et non 0. σ. (H). doxe, en mettant ὃ δοκεῖ ἔχειν c'est-à-dire ce qu'il lui semble avoir. Le proverbe se comprend mieux si on l'entend de la connaissance et de la pratique. Toute lumière dans l'âme, si elle est accompagnée de bonnes œuvres, est la base d'une connaissance nouvelle (Jo. nr, 21). La vérité inactive n'est pas vraiment possédée et s'efface. La causalité divine est exprimée par le passif impersonnel. Nous retrouverons plus loin la parabole de la lampe (χι, 33) et de la révélation {xrr, 2), parallèles à Mt. v, 15 et x, 26.
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παρεγένετο (T H V) plutôt que mapesyevovto (S).
διὰ τὸν ὄχλον étonne, puisque ce qui précède avait été dit en particulier. Ce mot doit s'entendre d’une foule qui barrait le passage, puisque Jésus était dans une maison, comme on peut le déduire du v. 20; mais eela n'a pas été dit encore; la foule ἃ donc été empruntée par Lc. à la ne : que Mec. avait en vue, et où sa présence est constatée.
8:20
Le message n'émanè pas directement de la famille (Mc.); Pris pass. impers. pour rendre « on », usage classique pour ce vérbe, d'ailleurs le seul cas dans Le., quoique ce verbe lui soit familier. Quelqu'un se charge de la commission. Nous savons ici que la famille était dehors, et donc les autres dans. unie maison, celle dont parlait Mc..ur, 90; οἵ, Me πὶ, 31.
8:21
οὗτοι en opposition avec oi. — Il n’y ἃ pas de CERN (comme dans Mc. et Mt.) formelle avec la famille, qui n’est nullement envisagée comme une catégorie distincte, loin d’être en opposition. Ge n'est pas sans intention non plus que Le. ne fait aucune allusion aux disciples comme pour insinuer que la lecon est de tous les temps, Ils étaient sans doute au premier rang de ceux qui pratiquaient la parole, mais quel lecteur de Lc. pouvait avoir oublié combien la mère de Jésus était fidèle à la parole de Dieu {1, 38. 45; n, 19.51)? Dans Me. οἱ Mt. les parents de Jésus sont ceux qui font la volonté de Dieu. La formule de Le. se rattache à la parabole du Semeur, et la termine, comme vi, 47 le grand sermon. Avec son goût pour les idées nettes, Le. a pensé que la volonté de Dieu s'exprimait clairement par l'enseignement de Jésus. Ceux qui le mettent en pratique ne sont pas seulement « heureux », ils sont de la famille du Sauveur. 22-25. LA TEMPÊTE APAISÉE (Me. 1v, 35-41 ; Mt. vur, 48-27). Lc. ne juge pas à propos de mettre à la suite une série de paraboles. IL reprendra plus loin celle du sénevé (x, 18 5.) et celle du levain (x, 20 s.), daissant celle de la semence (Mc. 1v, 26-29), ainsi que les autres qu'a Mt. et la théorie des paraboles (Mc. ιν, 33 s.), suffisamment exposée (vu, 9 5.) et sur laquelle il n'avait pas à insister, puisqu'il ne donnait pas les paraboles comme une phase distincte d'enseignement. Il reprend donc le fil de Mc. avec les quatre miracles de la tempête apaisée, du démoniaque, de l'hémorroïsse et de la fille de Jaïre. La tempôle apaisée est une excellente occasion de comparer la manière de Me. à celle de Le.
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Mc. met cet épisode le jour des paraboles et le soir, ce qui rend la tempète plus affreuse, et le sommeil de Jésus plus naturel (Wellh.). Jésus était déjà dans la barque, et veut se soustraire à la foule. Dans Le. l'indication est vague, “exactement selon la tournure de v, 17; cf. xx, 1; c’est son style et cela n'indique pas une source araméenne (contre Plum.). Il faut faire monter Jésus dans « une » barque, avant qu'il donne le signal du départ, en discours direct comme dans Mc., mais en ajoutant « le lac ». — ἀνάγω est employé très souvent dans les Act. au sens de gagner le large. Ce mot classique remplace les détails purement pittoresques de Me. 4
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Dans Mc. on s'aperçoit au milieu de la tempête que Jésus dmeuit. Mais Le, raconte χαθεξῆς,. Jésus s'est endormi pendant que la mer était calme, peu 25, λεγοντες προς ἀλληλους (T Η V) et non x. α. x. (8). importe en quel endroit. La tempête « descend sur le lac », ce qui paraît très bien vu, le lac étant une cuvette entourée de montagnes; d’ailleurs l'expression est naturelle pour ces phénomènes (cf. Apoc. xvi, 21 ; xx, 9). Les passagers font eau et sont en danger, plus d'idées et moins d'images que. dans Mc. — ἀφυπνόω signifie d'ordinaire se réveiller, selon les exigences de la préposition ἀπό. Cependant il y a des exemples du sens de Le., Hermas, Vis. r, 1.3. etc. 2%) Aor. coordonné (comme dans Mt.) ; ἐπιστάτης est propre à Lc., qui d'ailleurs emploie volontiers διδάσχαλος, Double appel, dû à l'émotion (cf. Mt. xxv, 11), plutôt qu'au style de Le., car dans x, 41; xxu, 31; Act. 1x, &; xxu, 5 XXI, 14, c'est un nom propre qui est répété avec une insistance amicale. Pas de reproche au Maitre (Mc.). — Le lac ne pouvait être nommé la mer; donc Jésus ne s'adresse pas à la mer, mais combien moins impressionnant est le reproche: fait à « une vague d'eau »! ἐπιτιμάω est plus que commander (Com. Mc.), plus même que menacer, Vg. increpavit, gourmander ou réprimander.
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Pas de reproche de couardise aux disciples (Me. Mt.). « Où est votre foi»? suppose qu'ils ont la foi, mais n’ont pas su la mettre en œuvre. (Sur ποῦ cf. Gal. iv, 45); c’est moins vif que « n'avez-vous pas encore de foi? » (Me.). Le. n'a donc pas plus que Mc. regardé l'appel des disciples comme une marque de confiance; très logiquement, Mt. qui a mis « sauve-nous » ne dit rien relativement à la foi. La terreur (seule dans Mc.) convenait moins à ce qui suit que l'étonnement (seul dans Mt.). Luc met les deux. D'ailleurs la frayeur de la tempête était passée ; celle qui parait maintenant est une stupeur causée par le miracle (cf. v, 26 ; vu, 16 etc.).
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κατέπλευσαν terme technique répondant bien à ἀνήχθησαν v. 22. Sur la leçon Géraséniens et le pays, cf. Com. Mc. Soden lit Γεργεσήνων, mais admet lui aussi Γερασήνων pour Mc. Luc aurait-il changé le nom? il semble plutôt qu'il explique simplement τὸ πέραν en nommant la Galilée au point de départ.
8:27
Dans Mc. Jésus sort de la barque, et presque en même temps le possédé des tombeaux, avec sa physionomie étrange, décrite longuement comme l'apparition d'un être sauvage. L'effet est puissant, et sûrement d'après nature, car rien ne prouve que le possédé ait eu des intervalles vraiment lucides. C'est perpétuellement qu'on eût voulu l'enchainer. Mais la description, avec trois fois le mot tombeaux, pouvait paraître confuse. Luc a distingué l’état ordinaire ypdvw ἑκανῷ, et les crises, πολλοῖς χρόνοις v. 29, et séparé les deux descriptions. L'homme, possédé des démons, était originaire de la ville; ἐχ τῆς πόλεως ne dit pas qu'il en sorte actuellement. Depuis longtemps (Le. est seul à employer ἱκανός avec χρόνος xx, 9; xx, 8; Act. vin, 11; χιν, 3, xxVII, 9 ou avec ἡμέραι Act. 1x, 23. 48; xvin, 18; xvit, 7) il ne porte pas d'habit. Avec tous ses détails, Mc. n'avait pas songé à le dire; Lc. prépare le ipatisuévov du v. 35. Enfin, comme dans Me., le possédé vivait dans les tombeaux, et non dans une maison, ce qui eût été normal pour un citadin.
8:28
Luc distingue le cri inarticulé (ἀναχράξας, Damascrus, vif. Isid. 55 ὁ δαίμων ἀναχραγών), que pousse le démoniaque en voyant Jésus, du discours qu'il lui tient. Les termes sont ceux de Mc. sauf l'exorcisme, remplacé par une prière. Piummer soutient par des références peu précises que le titre de fils du Dieu très-haut indique plutôt que l'homme n'était pas juif (cf. Act. xvi, 16). C’est un peu exagéré, mais il est vrai qu'un païen pouvait se servir de ce nom; « ce 29. vro p. ἐλαυνετο (T S V) et non απο (H). 82. βοσκομενὴ (H V) plutôt que βοσχομενων (T 8). terme était si bien reconnu par les étrangers comme un vocable neutre pour désigner le dieu des Juifs - Hyrean II est qualifié par Auguste ἀρχιερεὺς θεοῦ γίδτου » (Jos. Ant. XVI, vi, 2); cf. ΕΒ. 1903, p. 366.
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rapryyskev, impf. au sens du plus-que-parf. — Luc qui a parlé de plusieurs démons (v. 27) en harmonie avec la suite (v. 31), ne parle iei que d'un esprit impur, afin de conserver le dialogue tel qu'il est dans Mc. — πολλοῖς χρόνοις (Mc. πολλάκις) au plur. dans le sens de périodes (ϑορη. Oed. r. 561); à possédé avait eu de nombreuses crises. Le démon l'enlevait (Act. vi, 12) comme le vent emporte un bateau (Act. xxvir, 45); alors on l'atlachait, on le gardait, comme les pauvres fous qu'on voit encore aujourd'hui en Palestine, enchaînés sous le porche d'un monastère. D’après un papyrus de Leyde, celui qui avait un certain talisman : ἀνοίξει δὲ θύρας καὶ δεσμὰ διαρρήξει (TamBonxixo, De antiquorum daemonismo, . 13). C’est pour être plus libre de torturer son homme que le démon l’entrainait dans les déserts, où il était chez lui (cf. κι, 26; Tob. vu, 3). Ce trait propre à Le., est déduit des goûts du démon, plutôt que de la nature du pays, où il y a des lieux déserts plutôt que des déserts; d'ailleurs Le. ne distingue pas (v, 16). Dans PuiILOSTRATE, vit. Apoll. i, 38 le démon ne permet pas au possédé οἴχοι εἶναι, ἀλλ᾽ ἐς τὰ ἔρημα τῶν χωρίων ἐχτρέπει, Ce qui me parait une imitation de Le. Les païens connaissaient le démon des lieux émipt et celui se lieux secs, ἔνυδρος et χερσαῖος (Tams. ἐ. ἰ. p. 14).
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Il est clair que dans Le. comme dans Me. αὐτόν représente le tri mais est-ce bien à lui que le discours s'adresse, ou au démon dont il a été dès le début l'organe? Godet, J. Weiss, Plum., Schanz, etc. veulent que Jésus s'adresse au possédé, soit pour le calmer, soit pour le ramener au sentiment de sa personnalité, ce qui serait le commencement de la guérison. Mais cette psychologie thérapeutique est étrangère à l’évangile. Les textes magiques supposent la même alternance du possédé et du démon. Dans le papyrus de Paris, on place quelque chose sur « sa » tête, à savoir du possédé, et l'on parle au démon : πρᾶξις γενναία ἐχδάλλουσα δαίμονας. λόγος λεγόμενος ἐπὶ τῆς χεφαλῆς αὐτοῦ (Tam. ἰ. 1. 9). Jésus ἃ sommé le démon de sortir; celui-c. a demandé à ne pas étre torturé. C'est lui que le Sauveur interroge. ἢ semble bien que la connaissance du nom du démon avait son importance dans les exorcismes. Celse prétendait avoir vu chez des chrétiens des listes de noms de démons (Contra Cels. vi, 40) et prétendait que leur puissance (d’exorcistes, comme interprète Origène) venait de cette connaissance (ἰ. ἰ. 1, 6). L'exorciste du grand papyrus magique de Paris demande avec insistance au démon quel il est : καὶ où λάλησον ὁποῖον ἐὰν ἧς, ἐπουράνιον ἢ ἀέριον x. τ. À. (Tambor. ἰ. 1. p. 11). Cette adjuration était accompagnée de menaces au nom de Dieu, invoqué sous toutes les formes. Jésus interroge simplement, sans simagrées ni charabia, avec autorité. 11 n’a pas besoin de connaître le nom pour un exorcisme définitif, car il agit en maitre souverain; il a donc interrogé pour démasquer le démon dans l'intérêt de ses disciples. Quant à la guérison du possédé, elle se produira par l'expulsion de ses hôtes. C’est bien le démon qui répond. Il est contraint de dire la vérité, mais il le fait dans Mc. d'une facon burlesque : « Légion est mon nom, car nous sommes nombreux », véritable plaisanterie diabolique, dont la forme a paru trop bizarre à Le. Il s'est contenté du nom, expliqué en style indirect.
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Tandis que le mélange des personnalités continue dans Me., Le. prend parti pour le pluriel. Au lieu que dans Mc. les démons demandent par un flux de paroles à ne pas être chassés du pays, dans Le. le trait de leur loquacité a disparu et ils ne veulent pas être envoyés dans l’abime, c’est-à-dire en enfer. ἄδυσσος dans les LXX était l'abime de la mer (Gen. 1, 25 vu, 11; Job xxvur, 44), mais aussi les profondeurs de la terre (Ps. Lxxr, 20; Dt. vin, 7). C'est sans doute de cette acception que s'est formé pour le N. T. le sens de lieu des âmes (Rom. x, 7), et spécialement de séjour des démons (Apoc. 1x, 1. 2. 11; χι, 7; xvu, 8; xx, 1. 8; cf. Hénoch, xvur, 11-15; x, 6; xc, 24). ἢ n'y ἃ pas à distinguer une prison provisoire et la Géhenne ([ Pet. nr, 48 s.; IT Pet. 11, 4; Jud. 6), avec J. Weiss. Jusqu'au jour du jugement les démons sont autorisés à sortir de l'enfer, et ils se trouvent mieux dehors. Luc a donc interprété Mc. selon la théologie. On a soutenu que sa divergence venait d’une confusion entre NON frontière, et MON abime. Mais quelle vraisemblance qu'il ait lu Mec. en araméen, ou qu'il ait suivi à cet endroit une source aramtenne, à point nommé pour s’égarer sur une fausse lecture ?
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Résumé de Mc. 41 s., avec le terme favori ἰχανός et le style indirect. « Envoie-nous dans les porcs », encore si burlesque, a peut-être paru à Le. indiquer une causalité trop directe de Jésus, car déjà il emploie ἐπετρέψη, les démons demandent simplement la permission, qui leur est accordée.
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Au lieu des esprits impurs, les démons; au lieu de la mer, le lac; le nombre de 2.000 environ est passé sous silence, et dès lors le verbe est au sing., ἀπεπνίγη au lieu de ἐπνίγοντο, car Le. aime les verbes à prépositions. Le rapprochement est d'autant plus frappant que πνίγειν signifie étouffer et non noyer (Mt. ἀπέθανον). Il y a bien au sud du lac un escarpement, ou plutôt un banc de terre à pie qui surplombe l'eau à la suite des éboulements; mais il est loin de la montagne et par conséquent loin des toimbeaux creusés dans le roc qui pouvaïent servir d'habitation,
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Au lieu de revenir deux fois sur le possédé comme δαιμονιζόμενον (il ne l'était plus) et comme ayant eu le Légion {ce qui ressemblait à une équivoque), Le. dit posément « l’homme dont les déinons étaient sortis ». Il était assis, lui emporté aux déserts; vêtu, lui qui n'avait pas d'habits (et Le. avait insisté sur ces circonstantes); dans son bon sens, lui véritable fou furieux. Luc ajoute « aux pieds de Jésus », comme Paul aux pieds de Gamaliel (Act. xxrt, 3), ce qui prépare sa demande d'être disciple. D'ailleurs il aime cette position vu, 38; x, 39; ce n'est donc point un détail pittoresque spécial.
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Γερασηνων (Η) et non Γεργεσήνων (T S V) ou Γαδχρηνων. De mème v. 37.
Ce qui était arrivé au démoniaque (Mc.\, c'était proprement que l’ancien possédé (δαιμονισθείς et non plus δαιμονιζόμενος) avait été sauvé.
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La demande si étrange des riverains est expliquée dans Le. par leur frayeur, φόδῳ μεγάλῳ (1, 42; vu, 16); συνείχοντο, cf. 1v, 38. On ne voit pas pourquoi Lc., peu curieux de la géographie de la Palestine, ramène ici les Géraséniens. D'après son soin de mettre les choses au point (lac et non mer), on pourrait supposer que sa périphrase évite d'identifier la ville rapprochée avec Gérasa, dont il connaissait peut-être l'éloignement; zeplywpos donnait de la marge, cf. 1v, 44; vir, 17; Act, χιν, 6. 37b) Dans Mc., le démoniaque fait sa demande au moment où Jésus monte en barque et va s'éloigner; joli trait. Mais Le. préfère terminer d’abord son récit principal (comme τ, 56; ur, 20) et ramène Jésus à son point de départ.
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1] revient alors à l'homme qui avait été possédé et qui avait demandé d être avec lui, non pas qu'il craignft ses compatriotes (Plum.), mais, comme la suite le prouve, par reconnaissance. — ἐδεῖτο au lieu de παρεχάλει, verbe déjà employé trois fois par Me., et déjà évité par Le. au v. 37.
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6 χύριος dans l'Église signifiait le Christ; Le. écrit ὁ θεός qui rend bien la pensée de Jésus dans Mc. Il rapporte la gloire à son Père. — Au lieu de la Décapole, qui n'intéresse pas Le., la ville tout entière, déjà désignée comme voisine, mais non nommée. Aucun autre cas de possession ne rend d'une manière aussi saisissante l'attitude du démon, telle qu'elle s'est reproduite au cours des âges selon les vies des saints. Lorsqu'il a établi son empire, c'est un tyran malfaisant qui réduit sa victime à l’état de brute. En face de Jésus il est d’abord intimidé et couard, puis il adopte un genre plaisantin, et se dédommage du mal qu’il ne peut plus faire par une méchanceté grotesque. Jésus consent, parce que l'irruption des démons dans les pores est une marque sensible de leur puissance et de leur nombre. Non qu'il soit nécessaire de supposer autant de démons que de pores, mais rien ne justifiait mieux le nom de Légion que le trouble qui s'empare de tout un troupeau, et rien ne convenait mieux à ces esprits impurs que leur penchant pour les porcs. Rien aussi, il faut l'avouer, ne parait plus étranger aux habitudes modernes que cet épisode. Mais c'est un fait que du temps de Jésus le monde, même grec, était convaincu du rôle néfaste des démons, et c'est un fait aussi que Jésus ἃ annoncé la fin du règne de Satan (Le. x, 18). Les papyrus magiques, qu'on trouve de plus en plus nombreux, ne datent guère que de la fin ‘du πὸ 5, ap. J.-C., mais les pratiques qu'ils contiennent étaient beaucoup plus anciennes, ainsi que les envoûtements. Quand on lit ces textes, on est frappé de l’accumulation de formules, de mots étranges et dépourvus de sens, de gestes et d'objets bizarres employés pour les exorcismes. Si le récit évangélique suppose la même préoccupation de l’action pernicieuse des démons, il faut constater qu’il ne leur oppose pas les mêmes remèdes. Le pouvoir de Jésus lui vient de Dieu, il l'exerce simplement, par l'autorité qu'il possède, et pour le bien d'un pauvre malheureux hier esclave du caprice de ses nombreux maitres, désormais rendu à lui-même et au service de Dieu. C'est une image du pécheur; Origène : « Dieu qui remplit tout ne remplit pas le pécheur : car il est rempli d’esprits impurs, et il ne peut être rempli de Dieu que s’il est délivré des autres qui le remplissaient » (in Jer. xxx, 24; M. xur, 572). Je ne puis considérer que comme une imitation l’exorcisme d'Apollonios de Tyane à Athènes, car il groupe deux éléments spéciaux qui sont dans le possédé de Gérasa. Le signe de l'expulsion est donné par la chute d’une statue que le possédé a désignée d'avance, et quand le jeune débauché est rendu à son bon sens il s'éprend du costume des philosophes, et adopte les mœurs d' hé 3 καὶ ἐς τὰ τοῦ ᾿Απολλωνίου ἤθη ἀπεδύσατο (Vita, τν, 20).
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A l'ordinaire le style propre à Le. se retrouve surtout dans l'introduction. — ὑποστρέφω comme v. 37 et 49; ἀποδέχομαι propre à Le. dans le N. T. (même sens Act. xvur, 27; χχι, 17; xxvi, 30), accueillir avec plaisir, ou même avec déférence (Χεν. Mem. 1v, 1, 1). Le motif, c’est qu'on attendait, avec une certaine impatience, le retour de Jésus, προσδοχάω comme mr, 15; vir, 49.20; Act. ur, 5: x, 20 etc. La foule est donc sympathique et désireuse de le voir et de l'entendre.
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Au lieu de ἔρχεται de Mc. qui introduit les gens au présent, Le. ἃ ἰδοὺ ἦλθεν qui ne dénote pas une source araméenne, non plus que son καὶ οὗτος. Luc dit ἄρχων τῆς συνχγωγῆς au lieu de ἀρχισυνάγωγος (Me.) ou de ἄρχων (Mt.), mais au v. 49 äpytauvéywyos. En principe les ἄρχοντες étaient distincts des ἀρχισυνάγωγοι. D'après Schürer (Geschichte… IT, p. 511; IL, p. 88), 1᾿ἀρχισυνάγωγος dirigeait le culte de la synagogue; il semble qu’il n’y avait place que pour un dans chaque synagogue. Au contraire les &pyovres étaient naturellement plusieurs, et l'on pouvait dire οἱ ἄρχοντες τῆς συναγωγῆς comme ἃ fait le Codex D à Act, xiv, 2, ou comme dit le βαρ. Lond. 1177, 1. 57 (113 ap. J.-C.) ἀρχόντων Ἰ[ου]δαίων προσευχῆς Θηδαίων, Le chef de la synagogue était pris parmi les ἄρχοντες, comme aussi ses enfants devaient avoir ce rang. On trouve même l'expression æ'con arcosynagogus (C.I.L.T.X n° 3905). C’est bien le cas de Luc. On voit d'abord un des chefs de la synagogue qui se trouve être son chef (v. 49). Il n'est donc nullement évident que Luc ait voulu combiner le terme de Mec. avec celui de Mt. Les discours entrecoupés de Mc. sont résumés froidement et brièvement; il ne reste que l'invitation en style indirect.
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En revanche la fillette était «unique », trait nouveau où se complaît Le. (ir, 42; 1x, 38) et son âge est indiqué dès maintenant pour Gxer la situation. — ἀπέθνησχεν indique un sens délicat du grec. — συνέπνιγον comme vi, 44, pour ne pas employer deux fois la racine θλίδω, ι
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Le. emploie ἐν ῥύσει αἵματος comme Mc. Qué. αἱμορροοῦσα), et ne | peut pas omettre les soins inutiles qui font ressortir le miracle, mais il se dispense de dire que les médecins faisaient souffrir leurs malades Par les ruiner et les laisser aller de mal en pire.
8:44
Le χράσπεδον (Num. xv, 38), obligatoire d'après la Loi, était une petite houppe qui devait terminer chacun des coins du manteau. Jésus se conformait donc à la Loi sur ce point. L'étonnant est que ce trait, omis par Me., se trouve aussi dans Mt. Il semble donc que Le. a voulu compléter Mc. d’après un renseignement sùr. La réflexion intérieure de cette femme (Me. et Mt.) est omise ici; elle sera indiquée plus loin, v. 47. — ἔστη, terme technique quand le sang s'arrête, Drosc. Mat. Med. 1, 132, παραχρῆμα, καὶ διέταξεν αὐτῇ δοθῆναι φαγεῖν. μ- ἐξέστησαν οἱ γονεῖς αὐτῆς ὁ δὲ παρήγγειλεν αὐτοῖς μηϑενὶ εἰπεῖν τὸ γεγονὲς. 49. om. avrw p. λέγων (T H) plutôt que add. (5 V). (Hobart, 15). — παραχρῆμα, terme favori qui revient trois fois dans cet épisode, deux fois (ici et v. 55) à la place de εὐθύς, terme favori de Me. 45 5.) La matière de Me. est distribuée ingénieusement. La réflexion des disciples — qui devait avoir été exprimée par un seul — est dévolue à Pierre, et dépouillée de ce qu'elle avait de peu respectueux; encore est-il que Jésus a le dernier mot, en expliquant dans quel sens il entendait qu'on l'avait touché; Mc. avait noté cette impression au moment où elle s'était produite, Le. en donne la raison. Mais si ἀρνουμένων δὲ πάντων est une construction élégante, on ne voit pas aisément comment la foule qui pressait Jésus a pu s’empresser de nier qu'elle le touchât, d'autant qu'elle ignorait dans quel sens il fallait entendre ce mot. — On voit d'après la tournure adoptée par Lc. au v. 47 que la question de Jésus n'avait pas pour but de Finformer, mais d'engager la femme à se montrer. — ἐπιατάτα propre à Le., συνέχω de son style; cf. xIx, 48; xx, 63. Ayant déjà συνέγω, Le. remplace συνθλίδω par un mot très fort, ἀποθλίδω, serrer à meurtrir hap. dans N. T. mais Num. xx, 25. s'arrêta. Et Jésus dit : « Qui m'a touché? » Tous s’en défendant, Pierre et ceux qui étaient avec lui dirent : « Maître, la foule t’entoure et te presse. » Jésus dit : « Quelqu'un m'a touché, car j'ai senti qu’une vertu était sortie de moi. » “ La femme, se voyant découverte, s’approcha toute tremblante et tombant à ses pieds raconta devant tout le peuple pourquoi elle l’avait touché, et comment elle avait été guérie aussitôt. “#11 lui dit : « Ma fille, ta foi t'a sauvée ; va en paix. » 5 Comme il parlait encore, quelqu'un de chez le chef de la synagogue se présente, disant : « Ta fille est morte; n'importune plus le maitre. » ‘Jésus entendit et s'adressant à lui : « Ne crains pas; fais seulement un acte de foi, et elle sera sauvée. » 5! Arrivé à la maison, il ne laissa entrer personne avec lui, si ce n’est Pierre et Jean et Jacques et le père de l’enfant et sa mère. ‘Tous pleuraïent et se lamentaient sur elle. Il dit : « Ne pleurez pas, car elle n’est pas morte, mais elle dort. » Etils se moquaient de lui, sachant qu’elle était morte. #0r l'ayant prise par la main, il dit à haute voix : « Jeune fille, réveille-toi! » *Et son esprit lui revint, et elle se leva aussitôt, et il preserivit qu'on lui donnât à manger. Et ses parents furent stupéfaits : mais il leur recommanda de ne dire à personne ce qui était arrivé.
8:45
χαὶ οἱ auv avrw (T 5 V) plutôt que om. (H).
8:47
La femme ne se sent pas seulement guérie (Mc.) mais reconnue, et elle révèle le mobile qui l'avait fait agir, « devant tout le peuple », ce qui est méritoire, puisque son infirmité n'était pas connue de tout le monde; sa foi ἃ été aussitôt récompensée.
8:48
τατροις — βιον (T 8 V) plutôt que om. (H).
Inutile de dire : « sois guérie » (Mc.) puisque la femme vient de proclamer sa guérison. Le reste est comme dans Mc., sauf πορεύου comme vir, 50, au lieu de ὕπαγε que Le. n’emploie pas à l’impér. sing. (très fréquent dans Mt. et dans Me. déjà évité à Mc. v, 49). 49 5.) Comme dans Mc., même avec l'expression ἀρχισυνάγωγος, plus conforme à Mc. qu’au terme du v. #1. — Plum. note l'élégance de l'aor. après le présent.
8:51
Ιω. x. Iax. (T H V)et non Iax. χαι Je. (8).
Le. a simplifié, non sans détriment pour la clarté. Dans Mc. il y ἃ une double sélection. De tous ceux qui l'entouraient, Jésus ne garde que Pierre, Jacques et Jean avec lesquels il entre dans la maison; il en chasse les artisans des condoléances bruyantes, et pénètre avec le père, la mère et les trois dans la chambre complètement évacuée. Luc ne parle qu'une fois des témoins choisis, mais parmi eux se trouve la mère; n'était-elle pas dans la maison? Si cette agglomération n'est pas très heureuse, il faut du moins convenir que la pensée de Le. est certaine. Ces personnes entrent seules dans la maison; les autres sont donc dehors. - 52) Si l’on tient compte de cette nation. cvidente de Le., il faudra traiter les versets 52 et 53, exactement comme les versets 38 et 39, pour une sorte de - parenthèse. Luc revient sur ses pas pour reproduire le dialogue qui, dans sa pensée, avait eu lieu au dehors. Puis, sans répéter le choix des cinq personnes et sans distinguer la chambre de la morte du reste de la maison, il en vient au miracle. Loisy : « On dirait que le miracle a été fait devant tout le monde, et la défense d'en parler, qui vient à la fin, est tout à fait inconcevable » (1, 824). jugement trop sévère, car la pensie de Le. se laisse deviner, mais il faut avouer que son raccourci a nui à la clarté. — L’intention de Jésus n'est pas de cacher absolument le miracle, car ces gens savent bien ce qu'il en est. Il parle de sommeil, parce que la mort n'est pas définitive; cf. Jo. χι, 11 Λάζαρος χεχοίμηται.
8:53
« Sachant qu ‘elle était morte » est ajouté pour préciser les faits. 5%) L'araméen de Mec. était inutile aux lecteurs de Lé. ἫΝ
8:55
Le. ajoute ἃ la manifestation extérieure de vie (ἀνέστη) sa cause cachée. En cela il parle moins en médecin qu'en connaisseur de l'A. T.; cf. III Regn. XVII, 21 ἐπιστραφήτω δὴ ἢ ψυγὴ τοῦ παιδαρίου τούτου εἰς αὐτόν, Mais au lieu de ψυχή il dit πνεῦμα (cf. xxin, 46). La ressemblance avec Jud. xv, 49 et 1 Regn. xxx, 12 est plus frappante dans les termes que dans la réalité, car Le. n'a pas voulu comparer la jeune fille à Samson ou à l'Égyptien qui reprennent des forces en ) | buvant ou en mangeant. C'est après que la jeune fille s'est levée, mais aussitôt après dans Le., que Jésus prescrit la nourriture. — διατάσσω est " up que εἴπεν (Mc.).
8:56
πιστευσον (T Η V) onu πιστεὺυε (8).
Il résulte de cet ordre que l'étonnement des parents parait moins s spontané que dans Mc. où il éclate aussitôt. Même recommandation sur le silence, qui ne fut guère observée comme le constate Mt. 1Zuvrakcotuevos δὲ τοὺς δώδεκα -ἔδωχεν αὐτοῖς δύναμιν καὶ ἐξσυσίαν ἐπὶ. - Sur 1x, 4-50, vue GÉNÉRALE. — Rien ne distingue cette section de ce qui précède dans le contexte de Luc, tandis qu'à 1x-51 commence nettement une autre section. De 4-50 tout se passe en Galilée comme avant. Il y a seulement cette différence avec vi, 4-56 que Le. suivait alors Me. sans rien omettre. Tandis que désormais si tout est conforme à Mc., et dans l'ordre de Me., plusieurs passages sont omis. Passages de Mc. auxquels Le. offre un parallèle : Me. vi, 7-13 La mission des apôtres; 14-16 Opinion d'Hérode sur Jésus; 30-44 Retour des disciples et multiplication des pains; vin, 27-30 Le Messie; 31-33 Première annonce de la Passion; 34-38 Ce que c’est que suivre Jésus; 1x, 1 La venue du règne de Dieu; 2-8 La transfiguration; 14-29 Le démoniaque épileptique; 30-32 Nouvelle annonce de la Passion, 33-37 La préséance; 38-40 L'usage du nom de Jésus. Les péricopes omises sont Mc. vi, 1-6 Jésus à Nazareth (omis pour ne pas répéter Le. 1v, 46-30); 17-29 Mort de Jean-Baptiste (peu important pour les gentils); 45-52 Jésus sur la mer (le pouvoir de Jésus sur les éléments était connu par « la Tempête apaisée », Le. vi, 22-25); 52-56 Jésus à Génésareth et aux environs (miracles ordinaires); vur, 14-13, Controverse sur la tradition rabbinique; 14-23 Principes sur la pureté et l’impureté (Deux péricopes importantes pour les gentils, mais dont le résultat est acquis par la prédication paulinienne); 24-30 La femme syro-phénicienne (les gentils pouvaient trouver un peu dure la parole de Jésus); 31-37 Retour dans la Décapole. Guérison d'un sourd-bègue (miracle par contact); vi, 4-9 Seconde multiplication des pains (donc rien de nouveau); 22-26 L'aveugle de Bethsaïda (comme pour vu, 31-37); 9-13 Questions messianiques (le retour d'Élie en Jean-Baptiste était une question purement juive). ix, 4-6. N'ission Des ApôTRes (Mc. vi, 7-13; Mt, 1x, 37 8.; x, 1. 5-14). Le. passe sous silence la péricope de Mc. νι, 1-6, Jésus à Nazareth, parce qu'il a déjà parlé (ιν, 16-30) de l'accueil que Jésus a reçu dans sa petite patrie. La mission des ΧΗ suit d'assez près le fil de Mc., comme nous le verrons. Cependant Le. se rapproche de Mt. en ce qu'il parle des guérisons et deux fois, comme Mt. x, 1. De plus il donne comme but à la prédication le règne de Dieu (Mt. x, 7). Mais on trouve ces deux éléments dans la mission des 72 (x, 9), de sorte que Le. les croyait essentiels à ces missions, et pouvait les tenir de la tradition générale plutôt que du texte de Mi. I est moins facile d'expliquer pourquoi il refuse le bâton (rx, 3) avec Mt. x, 9. Il est donc ici du moins l'écho d’une tradition spéciale relative aux Douze, et il n'a pas hésité à admettre cette légère divergence avec le texte de Me. vi, 8.
8:1
… During this time Jesus goes from city to city and from village to village preaching (Lk. 8:1), assisted by some women (ibid. 2-3): all this must have occupied the months of summer and autumn of 27. In autumn (Nov.) the discourse of the parables of Mt. 13 harmonizes with the …
… Jesus, bathed them with her tears and dried them with her hair (7:36-50), passes immediately to speaking of the pious women healed of unclean spirits and infirmities who followed Jesus: among these he lists M. M. without alluding to the sinful woman (Lk. 8:1-2). Further on (ibid. 10:38-42) he speaks of the sisters Martha and Mary without identifying the latter with any of those presented before. …
… Jesus, healing the centurion's daughter, weaves a eulogy of the officer's faith (Luke 8:1-10; Matt. 8:5-13). And St. Peter is sent to baptize, first among the pagans, the centurion Cornelius (Acts 10:1 ff.).
I. NAME, SUBJECT. - Already in documents dating back to the 4th century B.C. the book is called Tôrâh, hat-Tôrâh "(the) law" (Neh. 8:2), a name that remained in common Hebrew usage (Lk. 10:26); less often "Book of Moses," "Moses" (ibid. 8:1; 13:1; Lk. 16:29). In Greek ecclesiastical usage from the 2nd century A.D. onward (Origen, In Io., 13, 16) the name (ἡ) Πεντάτευος prevailed, which in itself is an adjective meaning …
8:2
… In his public life Jesus commands the d., whether he drives them out of souls, as happened with Mary Magdalene (Lk. 8:2), or drives them away from the body of many possessed persons. …
With regard to personal infestation and diabolical obsession, the Synoptics tell us of Jesus' repeated encounters with the possessed, of their liberation at the divine command (Mt. 8:16; 12:22; 15:22; 17:14-17; Mk. 1:23-26; 5:2-13; 9:16; Lk. 4:33-35; 6:18; 7:21; 8:2, 27-33; 9:30, 43; etc.); the Acts of the Apostles (5:16; 8:7; 16:16-18) attest to us the persistence of the phenomenon of obsession even after the Ascension of Jesus.
… (Matthew 9:32; 12; 22), blindness (Matthew 12:22), epilepsy (Matthew 17:14-20), madness (Matthew 5:1-5). Not all illnesses, however, are attributed to diabolical possessions; on the contrary, they are sometimes expressly distinguished (Luke 6:17-18; 7:21; 8:2; 13:22 etc.).
… During this time Jesus goes from city to city and from village to village preaching (Lk. 8:1), assisted by some women (ibid. 2-3): all this must have occupied the months of summer and autumn of 27. In autumn (Nov.) the discourse of the parables of Mt. 13 harmonizes with the scene of the sowing; Lk. 8:4-18: the …
John, Apostle, Evangelist, Saint
… and of Salome (Mk. 15:40 with Mt. 27:56 and 20:20). He was from a well-to-do family, which worked "with hired servants" (Mk. 1:20), and Salome was one of the matrons who "followed Jesus and ministered to him" (Mt. 27:55) "out of their means" (Lk. 8:2f.). His place of origin is unknown.
… information coming from Johannine circles (ibid. 9:54), from Peter (ibid. 22:8), from Cleophas (ibid. 24:18), from the deacon Philip (Acts 21:8), particularly well informed about what concerned Samaria (Acts 8:5-8; Lk. 9:52-56; 17:11-19). The pious women (Lk. 8:2-3; 23:55), Martha and Mary (ibid. 10:38) could inform him of episodes that especially concerned them. …
because, it seems, she was a native of Magdala (v.); she is named explicitly for the first time in the Gospel (by Lk. 8:2) among the pious women who followed Jesus. …
The Gospels do not say that M. usually followed Jesus on his apostolic wanderings, although the presence and assistance of other pious women (Lk. 8, 2-3) may obviously allow the Mother's presence and assistance to be implied as well, she who, at least once in Galilee, sought the Son, besieged by the crowd (Mt. 12, 46-49; Mk. 3, 31-35; Lk. 8, 19-21).
… She was among the pious women who followed Jesus and ministered to him (Mk. 15:40-41; Lk. 8:2-3). She asked Jesus for places of honor for her two sons and was rebuked for it (Mt. 20:20 ff.). …
8:3
CHUSA (Chouzē). - A high dignitary of Herod Antipas (v. ANTIPA JULIUS HERODES), mentioned by Lk. 8:3, where ἐπίτροπος means something like "prime minister" (cf. Flavius Josephus, Bell. …
She was healed by Jesus and, together with other pious women, followed him and provided for him (ἀνακωδία), spending her own means, during the preaching in Galilee (Lk. 8:3).
8:4
… During this time Jesus goes from city to city and from village to village preaching (Lk. 8:1), assisted by some women (ibid. 2-3): all this must have occupied the months of summer and autumn of 27. In autumn (Nov.) the discourse of the parables of Mt. 13 harmonizes with the scene of the sowing; Lk. 8:4-18: the sower, the tares; Mk. 4:26-29: the seed that germinates by itself; and the others, even if not all spoken on the same day. After the sermon of the parables, Jesus goes to the …
8:9
Parable (Parabolē from paraballō "to place near, compare, liken")
An important question is still debated concerning the purpose proposed by Jesus in his abundant use of the p. From the different interpretation of a famous text (Mt. 13, 10-15; cf. Mk. 4, 10-12; Lk. 8, 9 ff.) arises either the theory of a vindictive justice or that of mercy. …
8:13
Personal disinterestedness, forgetfulness of self, gives rise to a more equitable simplicity, designated by the word ἁπλότης, which evokes both the good earth "not stony" of the parable (Luke 8:13) and the "leveled way" preached by the Baptist (Luke 3:4-5; cf. Spanish llaneza). …
… It presents a hybrid text: Mt.-Lk. 8, 13-24 approach A(ntiochene) (in Matthew, out of 1505 variants, 1205 agree with A: the others with B and D; in Luke, 1112 with A, 189 with D, and 98 with B). John 5, 12-end, and Lk. …
8:14
Lk. 8:14). Therefore to the evangelizers of the Kingdom of God he prescribes a very austere manner of life (Mk. 6:8) and absolute poverty.
… 12:8; 2 Cor. 9:11), which resembles the "shadowless" light of God (James 1:17; 1 John 1:5), who "gives to all simply" (Matt. 5:43-48; James 1:5). Its symbol is the earth without thorns, which represents the soul not obscured by temporal solicitudes (Luke 8:14).
8:15
… are called sons of God and truly are such; and harmonizing our actions with the will of God, following the example of Christ, whose spiritual likeness Grace imprints upon us, we can bear fruits, which the heavenly Father rewards with eternal life (cf. Lk. 8:15; Jn. 15:5-6; Rom. 6:22).
8:19
BROTHERS OF JESUS. - Blood relatives of Jesus who in the Gospels (Mt. 12:46; 13:55; Mk. 3:31; 6:3; Lk. 8:19-21; Jn. 2:12; 7:3-5) and Acts 1:14 are called "his brothers" and in the epistles of St. Paul (1 Cor. 9:5; Gal. 1:19) "brothers of the Lord" (οἱ ἀδελφοί τοῦ Κυρίου). …
… although the presence and assistance of other pious women (Lk. 8, 2-3) may obviously allow the Mother's presence and assistance to be implied as well, she who, at least once in Galilee, sought the Son, besieged by the crowd (Mt. 12, 46-49; Mk. 3, 31-35; Lk. 8, 19-21).
8:20
Holiness of Christ and of Mary
… Braun, La Mère de Jésus dans l'oeuvre de St Jean, in Revue Thomiste, 50 [1950], pp. 446-52); Mt. 12:47 ("Ecce Mater tua et fratres tui foris stant quaerentes te" (it does not at all appear that the Virgin had the same sentiments and participated in the plan of the "brethren of Jesus"); lastly, Lk. 8:20-21. This text positively confirms the holiness of Mary, if two observations are taken into account: only Luke reports this text: "Blessed rather are those who hear the word of God and …
… relations with the C. that the religious value of a man depends" (J. Lebreton, in DBs, IV, col. 1018). Shortly afterward J. forgives a sinful woman, and proclaims that he has spiritual relatives in whoever does the will of his Father (Mk. 3:31-35; in Lk. 8:20-21 the will of the Father is his word, that is, the word of J. himself). …
8:22
… harmonizes with the scene of the sowing; Lk. 8:4-18: the sower, the tares; Mk. 4:26-29: the seed that germinates by itself; and the others, even if not all spoken on the same day. After the sermon of the parables, Jesus goes to the other side of the lake (Lk. 8:22-39): the storm calmed, the liberation of the demoniac. …
… 1:1-14 = Lk. 3:1-4:14); the calming of the storm, the Gerasene demoniacs, the healing of the paralytic, the call of Matthew-Levi, the dispute over fasting, the daughter of Jairus and the woman with the hemorrhage (Mt. 8:23 - 9:26 = Mk. 4:35 - 5:43 = Lk. 8:22-56); the confession of Peter, the first prediction of the Passion, the transfiguration, the lunatic, the second prediction of the Passion (Mt. 16:13 - 17:22 = Mk. 8:27 - 9:32 = Lk. 9:18-45).
8:25
The extent of its territory is not known; the reading - region of the Gerasenes - indicated by some Gospel manuscripts to the east of the lake of Gennesaret (Mk. 5:1; Lk. 8:25) certainly has in view another locality of the same name (Gergesenes), but not this city, which is more than 50 km from the lake.
8:26
… The most important liberations of demoniacs are: "the man possessed by an unclean spirit" in the synagogue of Capernaum (Mark 1:23-28; Luke 4:33-37); the demoniac of Gerasa (Mark 5:1-20; Matthew 8:28-34; Luke 8:26-39; in the mouth of the demoniac Peter's confession is anticipated); the Syrophoenician demoniac girl (Mark 7:24-30; Matthew 15:21-28; Jesus acts according to the woman's prayer and persuasion); …
8:27
As regards local diabolical infestation, the Synoptic Gospels describe, for example, the episode of the swine possessed by the devil (Mt. 17:14-17; Mk. 5:2-13; Lk. 8:27-33). Moreover, we find many cases in the lives of certain saints (St. John of the Cross, St. Teresa of Avila, St. John Bosco, the Curé d'Ars, etc.).
8:28
… Indeed, one who adjures sometimes supplicates and sometimes commands, according to the superior or inferior condition of the person adjured. Deprecative adjuration is, for example, that which the devil himself uses: I adjure thee, do not torment me (Mk. 5:7; cf. Lk. 8:28). Imperative is, for example, that addressed by Caiaphas to Jesus: I adjure thee, by the living God, that thou tell us whether thou art the Christ, the Son of God (Mt. 26:63). Imperative …
8:30
… The Gospel describes many deliverances of possessed persons performed by Jesus with a mere command (Mk. 1, 34; 9, 24; Lk. 8, 30; 11, 14-26). Jesus gives as a characteristic of the Kingdom of God founded by him the expulsion of Satan and his demons (Mt. 12, 28; Lk. 10, 17; 11, 20) and transmits this exorcistic …
8:40
the twelve-year-old daughter (Mt. 9:18 ff., 23-26; Mk. 5:22 ff., 35-46; Lk. 8:40 ff., 49-56).
… The miracle of the raising of Jairus's daughter performed by Jesus at Capernaum (Mt. 9:18-26; Mk. 5:21-43; Lk. 8:40-56) is rarely represented on Christian monuments.
… On his return, he raises the daughter of Jairus and heals the sick woman (Lk. 8:40-56). Thus ends the first year of public life: from Jan. 27 to Jan. 28. The events narrated by Lk. 9:1-17 can be fixed more precisely in time: the mission of the Apostles must have taken …
8:43
… V. (from Βερνίκη, Βερονίκη, Beronica, and not from vera eicon) is the name given by the Apocrypha of Pilate to the woman with the issue of blood healed by Jesus (Mt. 9:20-22; Mk. 5:25-34; Lk. 8:43-48), the owner of the "Holy Face," and the nickname of Martha, identified with the aforementioned woman with the issue of blood on the example of pseudo-Ambrose (PL 17, 721) and of others, …
8:45
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 …
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.