Christ is transfigured. He casts out the dumb spirit. He teaches humility and to avoid scandal.
The more to confirme them, he giueth them in his Transfiguration a sight of his glorie, wherevnto Suffering doth bring, 9 and then againe doth inculcate his Passion. 14 A Diuel also he casteth out, which his Disciples (vpon whom therfore the peruerse Scribes triumphed in his absence) could not, for lacke of fasting and praying. 30 Being yet in Galilee, he reuealeth more about his Passion. 33 And (because in the way to Capharnaum they contended for the Primacie (he teacheth them that humility is the way to Primacie before God: 38 bidding them also, not to prohibit such as be not against them: nor to giue scandal to any one of the faithful. and on the other side, the faithful to auoid them by whom they may be scandalized and fall, be they neuer so neere vnto them.
1And after six days, Jesus taketh with him Peter and James and John, and leadeth them up into an high mountain apart by themselves, and was transfigured before them.Sei giorni dopo Gesù prese con se Pietro, e Giacomo, e Giovanni: e li condusse soli separatamente sopra un alto monte, e alla loro presenza si trasfigurò.AND he said to them, Amen I say to you, that there be some of them that stand here, vvhich shal not tast of death, vntil they see the kingdom of God comming in povver. And after six daies IESVS taketh Peter and Iames and Iohn: and bringeth them alone into a high mountaine apart, and vvas transfigured before them.Et post dies sex assumit Jesus Petrum, et Jacobum, et Joannem, et ducit illos in montem excelsum seorsum solos, et transfiguratus est coram ipsis. 2And his garments became shining and exceeding white as snow, so as no fuller upon earth can make white.E le sue vesti diventarono risplendenti, e soprammodo candide come la neve: tal che nissun tintore della terra saprebbe farle così candide.And his garments vvere made glistering and vvhite excedingly as snovv, the like vvhereof a fuller cannot make vvhite vpon the earth.Et vestimenta ejus facta sunt splendentia, et candida nimis velut nix, qualia fullo non potest super terram candida facere. 3And there appeared to them Elias with Moses: and they were talking with Jesus.E apparvero loro Elia, e Mosè: i quali stavano a discorrere con Gesù.And there appeared to them Elias vvith Moyses: and they vvere talking vvith IESVS.Et apparuit illis Elias cum Moyse: et erant loquentes cum Jesu. 4And Peter answering, said to Jesus: Rabbi, it is good for us to be here. And let us make three tabernacles, one for thee, and one for Moses, and one for Elias.E Pietro prese la parola, e disse a' Gesù: Maestro, buona cosa è per noi lo star qui: facciamo tre padiglioni, uno per te, uno per Mosè, e uno per Elia.And Peter ansvvering, said to IESVS, Rabbi, it is good for vs to be here: and let vs make three tabernacles, one for thee, and one for Moyses, and one for Elias.Et respondens Petrus, ait Jesu: Rabbi, bonum est nos hic esse: et faciamus tria tabernacula, tibi unum, et Moysi unum, et Eliæ unum. 5For he knew not what he said: for they were struck with fear.Imperocché non sapeva quel che si dicesse: perché erano sbigottiti per la paura.For he knevv not vvhat he said: for they vvere frighted vvith feare:Non enim sciebat quid diceret: erant enim timore exterriti. 6And there was a cloud overshadowing them. And a voice came out of the cloud, saying: This is my most beloved Son. Hear ye him.E si levò una nuvola, la quale li ricopriva: e dalla nuvola usci una voce, che disse: Questo è il figliuolo mio carissimo; ascoltatelo.and there vvas a cloude ouershadovving them, and a voice came out of the cloude, saying, This is my Sonne most deere: heare ye him.Et facta est nubes obumbrans eos: et venit vox de nube, dicens: Hic est Filius meus carissimus: audite illum.
7And immediately looking about, they saw no man any more, but Jesus only with them.E a un tratto guardando essi d'intorno, non videro più nissuno con se, fuori del solo Gesù.And immediatly looking about, they savv no man any more but IESVS only vvith them.Et statim circumspicientes, neminem amplius viderunt, nisi Jesum tantum secum. 8And as they came down from the mountain, he charged them not to tell any man what things they had seen, till the Son of man shall be risen again from the dead.E nello scender dal monte, egli ordinò loro di non palesare a nissuno le cose da essi vedute, se non quando il Figliuolo dell'uomo fosse risuscitato da morte.And as they descē ded from the mountaine, he commaunded them that they should not tel any man vvhat things they had seen: but vvhen the Sonne of man shal be risen againe from the dead.Et descendentibus illis de monte, præcepit illis ne cuiquam quæ vidissent, narrarent: nisi cum Filius hominis a mortuis resurrexerit. 9And they kept the word to themselves; questioning together what that should mean, when he shall be risen from the dead.Ed essi tenner la cosa in se, investigando tra di loro, che volesse dire: quando sarà risuscitato da morte.And they kept in the vvord vvith them selues: questioning together vvhat that should be, when he shal be risen from the dead.Et verbum continuerunt apud se: conquirentes quid esset, cum a mortuis resurrexerit. 10And they asked him, saying: Why then do the Pharisees and scribes say that Elias must come first?E gli dimandarono: perché adunque i Farisei, e gli Scribi dicono, che dee prima venire Elia?And they asked him, saying, What say the Pharisees then and the Scribes, that Elias must come first?Et interrogabant eum, dicentes: Quid ergo dicunt pharisæi et scribæ, quia Eliam oportet venire primum ? 11Who answering, said to them: Elias, when he shall come first, shall restore all things; and as it is written of the Son of man that he must suffer many things and be despised.Ed egli rispose, e disse loro: Elia, venendo da prima, rimetterà in sesto tutte le cose: e come sta scritto del Figliuolo dell'uomo, avrà da soffrir molto, e sarà dispregiato.Who ansvvering said to them, Elias vvhen he commeth first, shal restore al things: and hovv' it is vvritten of the Sonne of man, that he shal suffer many things and be contemned.Qui respondens, ait illis: Elias cum venerit primo, restituet omnia: et quomodo scriptum est in Filium hominis, ut multa patiatur et contemnatur. 12But I say to you that Elias also is come (and they have done to him whatsoever they would), as it is written of him.Ma io vi dico, che Elia è venuto, (e hanno fallo a lui tutto quello, che è loro piaciuto) conforme di lui fu scritto.But I say to you that Elias also is come (and they haue done to him vvhatsoeuer they vvould) as it is vvritten of him.Sed dico vobis quia et Elias venit (et fecerunt illi quæcumque voluerunt) sicut scriptum est de eo.
13And coming to his disciples he saw a great multitude about them and the scribes disputing with them.E arrivato da' suoi discepoli, li vide attorniati da gran folla di popolo, e che gli Scribi disputavano con essi.And cōming to his Disciples, he savv a great multitude about them, and the Scribes questioning vvith them.Et veniens ad discipulos suos, vidit turbam magnam circa eos, et scribas conquirentes cum illis. 14And presently all the people, seeing Jesus, were astonished and struck with fear: and running to him, they saluted him.E tutto il popolo, subito che vide Gesù, restò stupido, e intimorito, e corsegli incontro, lo salutarono.And forth vvith al the people seeing IESVS, vvas astonied, and much afraid: and running to him, saluted him.Et confestim omnis populus videns Jesum, stupefactus est, et expaverunt, et accurrentes salutabant eum. 15And he asked them: What do you question about among you?E domandò loro: Che dispute avete tra voi?And he asked them, What do you question of among you?Et interrogavit eos: Quid inter vos conquiritis ? 16And one of the multitude, answering, said: Master, I have brought my son to thee, having a dumb spirit.E uno della turba rispose, e disse: Maestro, ti ho condotto il mio figliuolo, che è posseduto da uno spirito muto:And one of the multitude ansvvering, said, Maister, I haue brought my sonne to thee, hauing a dumme spirit,Et respondens unus de turba, dixit: Magister, attuli filium meum ad te habentem spiritum mutum: 17Who, wheresoever he taketh him, dasheth him: and he foameth and gnasheth with the teeth and pineth away. And I spoke to thy disciples to cast him out: and they could not.Il quale dovunque l'invade, lo getta per terra, ed egli getta la schiuma, e digrigna i denti, e vien meno: e ho detto a' tuoi discepoli di scacciarlo, e non hanno potuto.who, vvheresoeuer he taketh him, dasheth him, and he fometh, and gnasheth vvith the teeth, and vvithereth: and I spake to thy Disciples to cast him out, and they could not.qui ubicumque eum apprehenderit, allidit illum, et spumat, et stridet dentibus, et arescit: et dixi discipulis tuis ut ejicerent illum, et non potuerunt. 18Who answering them, said: O incredulous generation, how long shall I be with you? How long shall I suffer you? Bring him unto me.Ma egli rispose loro, e disse: O generazione infedele, sino a quando sarò io con voi? sino a quando vi sopporterò? conducetelo da me.Who ansvvering them, said, O incredulous generation, hovv long shal I be vvith you? hovv long shal I suffer you? bring him vnto me.Qui respondens eis, dixit: O generatio incredula, quamdiu apud vos ero ? quamdiu vos patiar ? afferte illum ad me.
19And they brought him. And when he had seen him, immediately the spirit troubled him and being thrown down upon the ground, he rolled about foaming.E glielo menarono. E visto che l'ebbe Gesù, subito lo spirito lo sconturbò: e gettatosi per terra si rivoltolava facendo la spuma.And they brought him. And vvhen he had seen him, immediatly the spirit troubled him: and being throvven vpon the ground, he tumbled foming.Et attulerunt eum. Et cum vidisset eum, statim spiritus conturbavit illum: et elisus in terram, volutabatur spumans. 20And he asked his father: How long time is it since this hath happened unto him? But he said: From his infancy.E Gesù dimandò al padre di lui: Quanto tempo è, che tal cosa gli è avvenuta; E quegli disse: Sin dalla fanciullezza:And he asked his father, Hovv long time is it since this hath chaunced vnto him? But he said, From his infancie:Et interrogavit patrem ejus: Quantum temporis est ex quo ei hoc accidit ? At ille ait: Ab infantia: 21And oftentimes hath he cast him into the fire and into the waters to destroy him. But if thou canst do any thing, help us, having compassion on us.E sovente lo ha gettato nel fuoco, e nell'acqua per finirlo. Ma tu, se puoi qualche cosa, soccorrici, avendo di noi pietà.and often times hath he cast him into fire and into vvaters, to destroy him. but if thou canst any thing, helpe vs, hauing compassion on vs.et frequenter eum in ignem, et in aquas misit ut eum perderet: sed si quid potes, adjuva nos, misertus nostri. 22And Jesus saith to him: If thou canst believe, all things are possible to him that believeth.E Gesù risposegli: Se puoi credere, tutto è possibile per chi crede.And Iesus said to him, If thou canst beleeue, al things are possible to him that beleeueth.Jesus autem ait illi: Si potes credere, omnia possibilia sunt credenti. 23And immediately the father of the boy crying out, with tears said: I do believe, Lord. Help my unbelief.E subito il padre del fanciullo sclamò: e disse piagnendo: Io credo, Signore: aiuta la mia incredulità.And incontinent the father of the boy crying out, vvith teares said, I do beleeue Lord: helpe my incredulity.Et continuo exclamans pater pueri, cum lacrimis aiebat: Credo, Domine; adjuva incredulitatem meam. 24And when Jesus saw the multitude running together, he threatened the unclean spirit, saying to him: Deaf and dumb spirit, I command thee, go out of him and enter not any more into him.E Gesù vedendo, che il popolo accorreva in folla, sgridò lo spirito immondo, e gli disse: Spirito sordo, e mutolo, io ti comando, esci da lui: e non rientrare più in lui.And vvhen IESVS savv the people running together, he threatened the vncleane spirit, saying to him, Deafe and dumme spirit, I commaunde thee, goe out of him, and enter not any more into him.Et cum videret Jesus concurrentem turbam, comminatus est spiritui immundo, dicens illi: Surde et mute spiritus, ego præcipio tibi, exi ab eo: et amplius ne introëas in eum.
25And crying out and greatly tearing him, he went our of him. And he became as dead, so that many said: He is dead.E gettato uno strido, e avendolo molto straziato, uscì lo spirito da lui, che rimase come morto; talmente che molti dicevano: È morto.And crying out, and greatly tearing him, he vvent out of him, and he became as dead, so that many said, That he is dead.Et exclamans, et multum discerpens eum, exiit ab eo, et factus est sicut mortuus, ita ut multi dicerent: Quia mortuus est. 26But Jesus taking him by the hand, lifted him up. And he arose.Ma Gesù preselo per mano, lo risvegliò, ed ei si alzò.But IESVS holding his hand, lifted him vp: and he rose.Jesus autem tenens manum ejus elevavit eum, et surrexit. 27And when he was come into the house, his disciples secretly asked him: Why could not we cast him out?Ed entrato che fu Gesù nella casa, i discepoli a parte lo interrogavano: Perché non abbiam noi potuto discacciarlo?And vvhen he vvas entred into the house, his Disciples secretely asked him, Why could not vve cast him out?Et cum introisset in domum, discipuli ejus secreto interrogabant eum: Quare nos non potuimus ejicere eum ? 28And he said to them: This kind can go out by nothing, but by prayer and fasting.Ed egli disse loro: Questa razza (di demonj) per altro verso non può uscire, se non per l'orazione, e pel digiuno.And he said to them, This kinde can goe out by nothing, but by prayer and fasting.Et dixit illis: Hoc genus in nullo potest exire, nisi in oratione et jejunio. 29And departing from thence, they passed through Galilee: and he would not that any man should know it.E partitisi da quel luogo, traversarono la Galilea: ed egli non voleva, che nissuno lo sapesse.And departing thence they passed by Galilee, neither vvould he that any man should knovv.Et inde profecti prætergrediebantur Galilæam: nec volebat quemquam scire. 30And he taught his disciples and said to them: The Son of man shall be betrayed into the hands of men, and they shall kill him; and after that he is killed, he shall rise again the third day.Ma andava istruendo i suoi discepoli, e diceva loro: Il Figliuolo dell'uomo sarà dato nelle mani degli uomini, e lo metteranno a morte: e ucciso risusciterà il terzo giorno.And he taught his Disciples, and said to them, That the Sonne of man shal be betrayed into the hands of men, and they shal kil him, and being killed the third day he shal rise againe.Docebat autem discipulos suos, et dicebat illis: Quoniam Filius hominis tradetur in manus hominum, et occident eum, et occisus tertia die resurget. 31But they understood not the word: and they were afraid to ask him.Essi però non capivano nulla: e non si fidavano d'interrogarlo.But they knevv not the vvord: and they vvere afraid to aske him.At illi ignorabant verbum: et timebant interrogare eum.
32And they came to Capharnaum. And when they were in the house, he asked them: What did you treat of in the way?E giunsero a Cafarnaum. Ed entrati in casa, domandò loro: Di che cosa disputavate tra voi per istrada?And they came to Capharnaum. Vvho, vvhen he vvas in the house, asked them, What did you treate of in the vvay?Et venerunt Capharnaum. Qui cum domi essent, interrogabat eos: Quid in via tractabatis ? 33But they held their peace, for in the way they had disputed among themselves, which of them should be the greatest.Eglino però tacevano: conciossiachè per istrada aveano disputato insieme, chi fosse tra di loro il maggiore.But they held their peace. for in the vvay they had disputed among them selues, vvhich of them should be the greater.At illi tacebant: siquidem in via inter se disputaverunt: quis eorum major esset. 34And sitting down, he called the twelve and saith to them: If any man desire to be first, he shall be the last of all and be minister of all.E stando egli a sedere chiamò i dodici, e disse loro: Chi vuol essere il primo, sarà l'ultimo di tutti, e il servidore di tutti.And sitting dovvne, he called the Tvvelue, and saith to them, If any man vvil be first, he shal be last of al, and the minister of al.Et residens vocavit duodecim, et ait illis: Si quis vult primus esse, erit omnium novissimus, et omnium minister. 35And taking a child, he set him in the midst of them. Whom when he had embraced, he saith to them:E preso un fanciullo lo pose in mezzo ad essi: e presolo tralle braccia, disse loro:And taking a childe, he set him in the middes of them. Vvhom vvhen he had embraced, he said to them,Et accipiens puerum, statuit eum in medio eorum: quem cum complexus esset, ait illis: 36Whosoever shall receive one such child as this in my name receiveth me. And whosoever shall receive me receiveth not me but him that sent me.Chi uno di tali fanciulli accoglie nel nome mio, accoglie me: e chiunque accoglie me, non accoglie me, ma colui, che mi ha mandato.Vvhosoeuer shal receiue one of such children in my name, receiueth me. and vvhosoeuer shal receiue me, receiueth not me, but him that sent me.Quisquis unum ex hujusmodi pueris receperit in nomine meo, me recipit: et quicumque me susceperit, non me suscipit, sed eum qui misit me. 37John answered him, saying: Master, we saw one casting out devils in thy name, who followeth not us: and we forbade him.Giovanni prese a dirgli: Maestro, abbiamo veduto un tale discacciare i demonj nel nome tuo, che non viene con noi, e glielo abbiamo proibito.Iohn ansvvered him, saying, Maister vve savv one casting out deuils in thy name, vvho folovveth not vs, and vve prohibited him.Respondit illi Joannes, dicens: Magister, vidimus quemdam in nomine tuo ejicientem dæmonia, qui non sequitur nos, et prohibuimus eum.
38But Jesus said: Do not forbid him. For there is no man that doth a miracle in my name and can soon speak ill of me.Ma Gesù disse loro: Non vogliate proibirglielo: imperocché non v'è nissuno, che faccia un miracolo nel nome mio, e possa subito dir male di me.But IESVS said, Do not prohibit him. for there is no man that doth a miracle in my name, and can soone speake il of me.Jesus autem ait: Nolite prohibere eum: nemo est enim qui faciat virtutem in nomine meo, et possit cito male loqui de me: 39For he that is not against you is for you.Imperocché chi non o contro di voi, è per voi.for he that is not against you, is for you.qui enim non est adversum vos, pro vobis est. 40For whosoever shall give you to drink a cup of water in my name, because you belong to Christ: amen I say to you, he shall not lose his reward.E chi avrà dato a voi un bicchiere d'acqua nel nome mio, perché siete di Cristo: in verità vi dico, non perderà la sua ricompensa.For vvhosoeuer shal giue you to drinke a cuppe of vvater in my name, because you are Christs: amen I say to you, he shal not lose his revvard.Quisquis enim potum dederit vobis calicem aquæ in nomine meo, quia Christi estis: amen dico vobis, non perdet mercedem suam. 41And whosoever shall scandalize one of these little ones that believe in me: it were better for him that a millstone were hanged about his neck and he were cast into the sea.E chi scandalizzerà uno di questi pargoletti, che credono in me: sarebbe meglio per lui, che gli fosse legata al collo una macina d'asino, e fosse gettato nel mare.And vvhosoeuer shal scandalize one of these litle ones beleeuing in me: it is good for him rather if a milstone vvere put about his necke, and he vvere cast into the sea.Et quisquis scandalizaverit unum ex his pusillis credentibus in me: bonum est ei magis si circumdaretur mola asinaria collo ejus, et in mare mitteretur. 42And if thy hand scandalize thee, cut it off: it is better for thee to enter into life, maimed, than having two hands to go into hell, into unquenchable fire:Che se la tua mano ti scandalizza, troncala: è meglio per te giugnere alla vita con sol una mano, che avendone due andar all'inferno in un fuoco inestinguibile:And if thy hand scandalize thee, cut it of. it is good for thee to enter into life, maimed, then hauing tvvo hands to goe into hel, into the fire vnquencheable,Et si scandalizaverit te manus tua, abscide illam: bonum est tibi debilem introire in vitam, quam duas manus habentem ire in gehennam, in ignem inextinguibilem, 43Where their worm dieth not, and the fire is not extinguished.Dove il loro verme non muore, e il fuoco non si smorza.vvhere their vvorme dieth not, and the fire quencheth not.ubi vermis eorum non moritur, et ignis non extinguitur.
44And if thy foot scandalize thee, cut it off: it is better for thee to enter lame into life everlasting than having two feet to be cast into the hell of unquenchable fire:E se il tuo piede ti scandalizza, troncalo: è meglio per te il giugnere alla via eterna con sol un piede, che avendo due piedi essere gittato nell'inferno in un fuoco inestinguibile:And if thy foote scandalize thee, choppe it of. it is good for thee to enter into life euerlasting, lame, rather then hauing tvvo feete, to be cast into the hel of vnquencheable fire,Et si pes tuus te scandalizat, amputa illum: bonum est tibi claudum introire in vitam æternam, quam duos pedes habentem mitti in gehennam ignis inextinguibilis, 45Where their worm dieth not, and the fire is not extinguished.Dove il loro verme non muore, e il fuoco non si smorza.vvhere their vvorme dieth not, and the fire quencheth not.ubi vermis eorum non moritur, et ignis non extinguitur. 46And if thy eye scandalize thee, pluck it out: it is better for thee with one eye to enter into the kingdom of God than having two eyes to be cast into the hell of fire:E se il tuo occhio ti scandalizza, cavalo: è meglio per te l'entrare con un sol occhio nel regno di Dio, che avendo due occhi essere gettato nel fuoco dell'Inferno:And if thine eye scandalize thee, cast it out. it is good for thee vvith one eve to enter into the kingdom of God, rather then hauing tvvo eies, to be cast into the hel of fire,Quod si oculus tuus scandalizat te, ejice eum: bonum est tibi luscum introire in regnum Dei, quam duos oculos habentem mitti in gehennam ignis, 47Where their worm dieth not, and the fire is not extinguished.Dove il loro verme non muore, e il fuoco non si smorza.vvhere their vvorme dieth not, and the fire quencheth not.ubi vermis eorum non moritur, et ignis non extinguitur. 48For every one shall be salted with fire: and every victim shall be salted with salt.Imperocché sarà ognuno salato col fuoco, e ogni vittima sarà salata col sale.For euery one shal be salted vvith fite: and euery victime shal be salted vvith salt.Omnis enim igne salietur, et omnis victima sale salietur. 49Salt is good. But if the salt become unsavoury, wherewith will you season it? Have salt in you: and have peace among you.Buona cosa è il sale: ma se il sale diventa scipito, con che lo condirete voi? Abbiate in voi sale, e pace abbiate tra voi.Salt is good. but if the salt shal be vnseasoned: vvhervvith vvil you season it? Haue salt in you, and haue peace among you.Bonum est sal: quod si sal insulsum fuerit, in quo illud condietis ? Habete in vobis sal, et pacem habete inter vos.
9:4
Bristow
The law and the prophets were signified by Moses and Elias; both bear testimony to the divinity of Jesus Christ's mission, which was effectually to close the old, and open the new dispensation. By the apparitions of these two illustrious personages, we learn also that sometimes, though not often, there is, by the permission of heaven, a certain intercourse between the living and the dead. (Bristow)
9:5
Ven. Bede
Peter had forgotten that the glorious kingdom of Christ was not of this world, but in heaven only; that himself and the other apostles, clothed as they were with their mortality, could not participate in immortal joys; and that the mansions in the house of the Father are not raised with human hands. He again shewed that he knew not what he said, by wishing to make three tabernacles, one for the law, one for the prophets, and one for the gospel, since these three cannot be separated from each other. (Ven. Bede)
9:9
Witham
Risen from the dead. The disciples believed the resurrection of the dead, but they knew not what Christ meant by by his rising from the dead. Their thoughts were filled with the idea of a glorious kingdom in this world, in which they should enjoy great dignities and offices under the Messias. (Witham)
9:10
The Jews here confound the two comings of Jesus Christ. The Baptist, in the spirit of Elias, will precede the first, and Elias in person, the second coming of Christ.
9:14
Theophylactus
The multitude were so solicitous to see Christ that they saluted him when yet a great way off. Some imagine that the countenance of our Saviour, being rendered more beautiful by his transfiguration, attracted the attention and admiration of the people. (Theophylactus)
9:20
Ven. Bede
Let those blush who pretend to affirm, that all men come into this world clear of original sin, and perfectly innocent like Adam when first created. For why should this child be tormented by a cruel devil, if he had not been under the guilt of original sin, as it is clear, beyond dispute, that he could not be guilty of any actual transgression? (Ven. Bede)
9:22
Ven Bede
The answer of our Lord is adapted to the petition of the child's father. He had said: If thou canst do any thing, have mercy on us: and Christ answered: If thou canst believe, etc. Thus when the leper said: If thou wilt, thou canst make me clean, he answered: I will, be thou made clean. (Ven Bede)
Witham
[Ver. 22. Omnia possibilia sunt credenti, dunata to pisteuont.]All things are possible to him that believeth. The sense is not, as if he that believeth could do all things; but that any thing might be done by the divine power and goodness, in favour of him that had a firm and lively faith. (Witham)
9:23
Ven. Bede
If the man believed, as he said, why does he add, help my unbelief? It may be answered: because faith is manifold; their is a faith of beginners, and a faith of the perfect. The incipient faith this man already possessed, and he besought our Saviour to help him to the higher degrees of this virtue. No one becomes great and perfect all at once, but must first set off with small beginnings, and thus gradually ascend to the height of perfection. Thus the man, who, by the inspiration of grace has received imperfect faith, may be said at the same time to believe, and still to be incredulous. (Ven. Bede)
St. Jerome
Here we are taught that our faith is weak, and has need of support and increase from God's assistance. When tears accompany our faith, they obtain for us the grant of our petitions. (St. Jerome)
9:26
Ven. Bede
Him whom the devil had made like to the dead, the goodness of Christ, by his charitable touch, restored to life. Thus proving at once both his divinity and humanity; the former by his wonderful cure of healing, and the latter by performing this cure by a touch of the hand. (Ven. Bede)
St. Chrysostom
The devil could not inflict a real death on the child, on account of the dissent of the Author of life. (St. Chrysostom)
9:27
Tirinus
This person, whom the apostles had forbidden to work miracles in the name of Christ, believed indeed in Christ, but did not follow him, on account of the great poverty of the apostles: he was not perfect, nor had he left all things to follow Christ. The apostles therefore concluded, that such a one was not worthy to work miracles in the name of their divine Master. But for this indiscretion, Christ rebukes them, saying , do not, etc. (Tirinus)
9:31
Nicholas of Lyra
They could not comprehend what he said; and this not so much through the dulness and stupidity of their understandings, as through their personal affection to him; and because knowing him to be God, they could not conceive how a God could die. (Nicholas of Lyra)
9:37
Witham
Who followeth not us, in that special manner, as Christ's apostles did. (Witham)
9:40
Nicholas of Lyra
Here we may find that no one, however poor, can be excused from good works; since there is no one who is not able to give at least a cup of cold water; and we are assured that he will not lose his reward. (Nicholas of Lyra)
9:43
Witham
Where their worm dieth not. These words are taken out of Isaias 66:24; and are to be expounded of the punishments, and fruitless repentance of the wicked in the next world. (Witham)
9:48
[Ver. 48. Omnis enim igne salietur, et omnis victima sale salietur, pas gar puri alisthesetai, kai pasa thusia ali alisthesetai.]For every one shall be salted with fire. The sense seems to be, that every wicked unrepenting sinner (of whom it was before said, that their worm dieth not) shall be severely and continually punished, though not consumed by the fire of hell.
Witham
And every victim shall be salted with salt; that is, even good men shall be cleansed and purified by trials and sufferings in this world, as some victims were to be salted by the law. (Leviticus 2:13.) (Witham)
9:49
Nicholas of Lyra
Become unsavoury; that is if he, who has once received the faith, should apostatize from it, what is there that can possibly convert him from his wicked ways? since even the salt, with which he was salted, is become unsavoury, that is the doctrines he formerly received are no longer of any use. (Nicholas of Lyra)
9:1
Concordance Mt. 16, 27. 17, 1
Concordance Lu. 9, 27
See the Annotations vpon the 17 of S. Matthew.
9:3
4. Elias with Moyses.) Elias. Moyses. Moyses representeth the persons of al the Saincts that shal be departed this life when Christ commeth in his Maiestie to iudgement: And Elias (who was then liuing) figureth the holy men that shal then be found aliue when he commeth in glorie. Who both shal then begin to reigne with Christ in glorie. Beda in 9. Marc.
The law and the Prophets ioyne with Christ and his Gospel: the one signified by Moyses, the other by Elias. By whose apparitions here we also learne that sometime there may be personal entercourse betwixt the liuing & the dead, though not ordinarily.
9:10
Concordance Mal. 4, 5
9:11
as
9:12
13. Elias also is come.) Elias and Iohn Baptist Eremites. Elias was Zelous for Gods Law, a great reprehender of sinne, and an Eremite, and shal be the Precursor of Christ in his second Aduent: So was Iohn before his first Aduent, a Zelatour, a Corrector, an Eremite, and his Precursor. Theod. in eaten. Thoma super hunc locum. See S. Hierom in the life of Paul the eremite, that both Elias and Iohn Baptist vvere counted principal professours of that life.
9:13
Concordance Mt. 17, 14.
9:14
Concordance Lu. 9, 37
9:15
In the liturgy The Gospel vpō wenesday in the Imber weeke of September.
9:28
Note the great force of prayer, and fasting.
9:29
Concordance Mt. 17, 22.
9:30
Concordance Lu. 9, 21
9:32
Concordance Mt. 18, 1
Concordance Lu. 9, 46.
9:37
38. In thy name.) The name of IESVS worketh miracles. Miracles are vvrought sometime by the name of IESVS, whatsoeuer the men be, when it is for the proofe of a truth or for the glorie of God. In so much that Iulian the Apostata him selfe did driue away diuels with the signe of the Crosse: as S. Gregorie Nazianzene writeth orat. 1 in Iulian. Theodoret. li. • c. 3 hist. And so also Heretikes may doe miracles among the Heathen, to prooue any article of the Christian faith: but they neuer did nor euer shal vvorke any miracle to prooue any of their erroneous opinions. as, to prooue that Christ is not really in the B. Sacrament.
Concordance Lu. 9. 49.
9:40
Reward for almes deedes, whereby it is euident they be meritorious.
9:41
To giue scandal by our life to the weake in faith, is a great sinne, specially in Priests, Preachers, and Princes.
9:48
Concordance Leu. 2, 13
9:1
Tatian † AD 180 The Diatessaron 24
[1] And he said unto them, Verily I say unto you, There be here now some standing that shall not taste death, until they see the kingdom of God come with strength, and the Son of man who cometh in his kingdom.
Origen † AD 254 Origen's Commentary on Matthew 12.31
… and those who adopt this interpretation say that Peter and the remaining two did not taste of death before they saw the Son of man coming in His own kingdom and in His own glory. For when they saw Jesus transfigured before them so that “His face shone,” etc., “they saw the kingdom of God coming with power.”
9:2
St Irenaeus of Lyons † AD 202 Against Heresies 1.14.6
6. He asserts that the fruit of this arrangement and analogy has been manifested in the likeness of an image, namely, Him who, after six days, ascended
9:3
Tatian † AD 180 The Diatessaron 24
… And while they [4] were praying, Jesus changed, and became after the fashion of another person; and his face shone like the sun, and his raiment was very white like the snow, and as [5] the light of lightning, so that nothing on earth can whiten like it.
Origen † AD 254 Origen's Commentary on Matthew 12.39
… But in order that He may thus hold fellowship with God and pray to the Father, He goes up into the mountain; and then, according to Mark, “His garments become white and glistening as the light, so as no fuller on earth can whiten them.”
9:4
Tertullian † AD 220 Against Praxeas 14
… also expresses it, “Now we see through a glass, darkly (or enigmatically), but then face to face.” Since, therefore, He reserves to some future time His presence and speech face to face with Moses—a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel, “Moses appeared talking with Jesus”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.1
… since indeed misery ofttimes doth bring out of tribulation a good fruit, but felicity doth corrupt the soul with a perverse security, and giveth place for the Devil the Tempter—when, I say, we shall have judged prudently and rightly, as the salted victim
9:5
St Jerome † AD 420 Against the Pelagians 2
ix. 5 . Peter’s request at the Transfiguration shows his ignorance.
9:6
Tatian † AD 180 The Diatessaron 24
… [8] [Arabic, p. 93] And when they began to depart from him, Simon said unto Jesus, My [9] Master, it is good for us to be here: and if thou wilt, we will make here three tabernacles; one for thee, and one for Moses, and one for Elijah; not knowing [10] what he said, because of the fear which took possession of them.
Origen † AD 254 Origen's Commentary on Matthew 12.40
But let us next see what was the thought of Peter when he answered and said to Jesus, “ Lord, it is good for us to be here; let us make three tabernacles, ” etc. And on this account these words call for very special examination, because Mark, in his own person, has added, “For he wist not what to answer,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
… not this only, which I have mentioned, but another also, arising from that sight. In fact, the other evangelists, to declare this, and to indicate that the confusion of his mind, with which he spake these things, arose from that alarm, said as follows; mark, “He wist not what to say, for they were sore afraid;”
9:7
St Ambrose of Milan † AD 397 On the Holy Spirit 2.6
57. And that you might know that he spoke of the coming down of Jesus, he added that He declared His Christ to men, for in His baptism He declared Him, saying: “Thou art My beloved Son, in Whom I am well pleased.” He declared Him on the mount, saying: “This is My beloved Son, hear ye Him.”
9:8
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… It is this which He signified through the prophet when He said “A body hast thou prepared me” for the divine Apostle being full of the Spirit interpreted the prediction. If then the offering of gifts is the special function of priests and Christ in His humanity was called priest and offered no other sacrifice save
9:10
Tatian † AD 180 The Diatessaron 24
[17] And when they went down from the mountain, Jesus charged them, and said unto them, Tell not what ye have seen to any man, until the Son of man rise from [18] among the dead.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.57
… Likewise shall also the Son of man suffer of them. Then the disciples understood that He spake unto them of John the Baptist.” This same passage is given also by Mark, who keeps also the same order; and although he exhibits some diversity of expression, he makes no departure from a truthful representation of the same sense.
9:11
Tatian † AD 180 The Diatessaron 24
… And they kept the word within themselves, and told no man in [19] those days what they had seen. And they reflected among themselves, What is this [20] word which he spake unto us, I, when I am risen from among the dead?
9:12
Tatian † AD 180 The Diatessaron 24
… And they kept the word within themselves, and told no man in [19] those days what they had seen. And they reflected among themselves, What is this [20] word which he spake unto us, I, when I am risen from among the dead? And his disciples asked him, and said, What is that which the scribes say, then, that Elijah [21] must first come?
9:13
Tatian † AD 180 The Diatessaron 24
… And his disciples asked him, and said, What is that which the scribes say, then, that Elijah [21] must first come? He said unto them, Elijah cometh first to set in order everything, [Arabic, p. 94] and as it was written of the Son of man, that he should suffer many things, [22] and be rejected.
9:14
Tatian † AD 180 The Diatessaron 24
… for Herod seeketh [28] to kill thee. Jesus said unto them, Go ye and say to this fox, Behold, I am casting out demons, and I heal to-day and to-morrow, and on the third day I am perfected. [29] Nevertheless I must be watchful to-day and to-morrow, and on the last day I shall depart; for it cannot be that a prophet perish outside of Jerusalem.
9:15
Tatian † AD 180 The Diatessaron 24
[25] And on that day whereon they came down from the mountain, there met him a multitude of many people standing with his disciples, and the scribes were discussing [26] with them.
9:16
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.58
… for he is lunatic, and sore vexed;” and so on, down to the words, “Howbeit this kind is not cast out but by prayer and fasting.” Both Mark and Luke record this incident, and that, too, in the same order, without any suspicion of a want of harmony.
9:18
Tatian † AD 180 The Diatessaron 24
[30] And after that, there came to him a man from that multitude, and fell upon his knees, and said unto him, I beseech thee, my Lord, look upon my son; he is my [31] only child : and the spirit cometh upon him suddenly. A lunacy hath come upon [32] him, and he meeteth with evils.
9:20
Tatian † AD 180 The Diatessaron 24
… 95] bruising him. And I brought him near to thy disciples, and they could [35] not heal him. Jesus answered and said, O faithless and perverse generation, till when shall I be with you? and till when shall I bear with you? bring thy son [36] hither.
9:21
Tatian † AD 180 The Diatessaron 24
… Jesus answered and said, O faithless and perverse generation, till when shall I be with you? and till when shall I bear with you? bring thy son [36] hither. And he brought him unto him: and when the spirit saw him, immediately [37] it beat him about; and he fell upon the ground, and was raging and foaming.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
He stopped not however at the accusations; but what saith He? “Bring him hither to me.”
9:22
Tatian † AD 180 The Diatessaron 24
… and till when shall I bear with you? bring thy son [36] hither. And he brought him unto him: and when the spirit saw him, immediately [37] it beat him about; and he fell upon the ground, and was raging and foaming. And Jesus asked his father, How long is the time during which he hath been thus? He [38] said unto him, From his youth until now.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.43
… and nothing shall be impossible unto you.” Also according to Mark: “All things whatsoever ye pray and ask for, believe that ye shall receive them, and they shall be yours.” Also in the same place: “All things are possible to him that believeth.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.17
… And when the blind man approached Him, He said to him:— Dost thou believe that I am able to heal thee? That blind man said to Him:— Yea, Lord, I believe . And his faith opened his eyes. And to him whose son was sick, He said:— Believe and thy son shall live. He said to Him:— I believe, Lord; help thou my feeble faith .
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
… and this is many ways evident; from Christ’s saying, “All things are possible to him that believeth;” from the saying of the man himself that approached, “Help Thou mine unbelief:” from Christ’s commanding the devil to “enter no more into him;” and from the man’s saying again to Christ, “If Thou canst.”
9:23
Tatian † AD 180 The Diatessaron 24
… And he brought him unto him: and when the spirit saw him, immediately [37] it beat him about; and he fell upon the ground, and was raging and foaming. And Jesus asked his father, How long is the time during which he hath been thus? He [38] said unto him, From his youth until now. But, my Lord, help me wherein thou [39] canst, and have mercy upon me.
St Irenaeus of Lyons † AD 202 Against Heresies 4.37.5
5. And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, “According to thy faith be it unto thee;” thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, “All things are possible to him that believeth;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
This man the Scripture signifies to be exceedingly weak in faith; and this is many ways evident; from Christ’s saying, “All things are possible to him that believeth;”
John Cassian † AD 435 The Conferences of John Cassian 3.16
… But I have prayed to my Father that thy faith fail not.” And another finding that this was happening in his own case, and seeing that his faith was being driven by the waves of unbelief on the rocks which would cause a fearful shipwreck, asks of the same Lord an aid to his faith, saying “Lord, help mine unbelief.”
9:24
Tatian † AD 180 The Diatessaron 24
… and he fell upon the ground, and was raging and foaming. And Jesus asked his father, How long is the time during which he hath been thus? He [38] said unto him, From his youth until now. But, my Lord, help me wherein thou [39] canst, and have mercy upon me. Jesus said unto him, If thou canst believe! All [40] things are possible to him that believeth.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.9
… Nay, even if thou be faithless, or of little faith, the Lord is loving unto man; He condescends to thee on thy repentance: only on thy part say with honest mind, Lord, I believe, help thou mine unbelief
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.13
… For since the body was palsied for the sin of the soul, He ministered first to the soul that He might extend the healing to the body. If, therefore, any one is suffering in soul from sins, there is the Physician for him: and if any one here is of little faith, let him say to Him, Help Thou mine unbelief
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
This man the Scripture signifies to be exceedingly weak in faith; and this is many ways evident; from Christ’s saying, “All things are possible to him that believeth;” from the saying of the man himself that approached, “Help Thou mine unbelief:”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 35
… What then is that which He saith here? Either He useth the words as approving of the Samaritans because they believed without signs; or, to touch Capernaum which was thought to be His own city, and of which this person was. Moreover, another man in Luke, who says, “Lord, I believe,” said besides, “help Thou mine unbelief.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.28
… believe only, and she shall be made whole,” He did not find fault with him on the ground of his want of belief, but really encouraged him to a yet stronger faith. For this ruler had faith like that which was exhibited by the person who said, “Lord, I believe; help Thou mine unbelief.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 65.1
… and yet if they had full faith, they would not have said to the Lord, “Increase our faith.” See again, that man confessing both of himself (behold faith, yet not full faith), who when he had presented to the Lord his son to be cured of an evil spirit, and was asked whether he believed, answered and said, “Lord, I believe, help Thou mine unbelief.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.22
… Behold ye therefore them: even such are commended to God, not that so He may leave them, but that by aiding them He may make them perfect. For a certain man believing and wavering hath said, “I believe, O Lord, help Thou mine unbelief.”
9:25
Tatian † AD 180 The Diatessaron 24
… He [38] said unto him, From his youth until now. But, my Lord, help me wherein thou [39] canst, and have mercy upon me. Jesus said unto him, If thou canst believe! All [40] things are possible to him that believeth. And immediately the father of the child [41] cried out, weeping, and said, I believe, my Lord; help my lack of faith.
St Basil the Great † AD 379 De Spiritu Sancto 8
Give careful heed, too, to the words of the Lord, and note how, whenever He instructs us about His Father, He is in the habit of using terms of personal authority, saying, “I will; be thou clean;” and “Peace, be still;” and “But I say unto you;” and “Thou dumb and deaf spirit, I charge thee;”
St Gregory of Nyssa † AD 395 Against Eunomius 2.15
… For it was “the brightness of the Father’s glory, and the express image of His person,” Who “purged our sins .” Again, to banish devils, which Eunomius says is a property of the Spirit, this also the only-begotten God, Who said to the devil, “I charge thee
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
This man the Scripture signifies to be exceedingly weak in faith; and this is many ways evident; from Christ’s saying, “All things are possible to him that believeth;” from the saying of the man himself that approached, “Help Thou mine unbelief:” from Christ’s commanding the devil to “enter no more into him;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 3
… His power in Himself He manifests by these, as well as by many other words; as when He says, “Peace, be still.” ( Mark iv. 39 .) “I will, be thou clean.” ( Matt. viii. 3 .) “Thou dumb and deaf spirit, I charge thee, come out of him.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
… viii. 3 .) “Talitha, arise.” ( Mark v. 41 ; not verbally quoted.) “Stretch forth thy hand.” ( Mark iii. 5 .) “Thy sins be forgiven thee.” ( Matt. ix. 2 .) “Peace, be still.” ( Mark iv. 39 .) “Take up thy bed, and go unto thine house.” ( Matt. ix. 6 .) “Thou foul spirit, I say unto thee, come out of him.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
… And I knew that Thou hearest Me always, but because of the people that stand by I said it, that they might believe that Thou hast sent Me.” Let us then ask the heretic, Did He receive an impulse from the prayer, and so raise the dead man? How then did He work other miracles without prayer? saying, “Thou evil spirit, I charge thee, come out of him” (
9:26
Tatian † AD 180 The Diatessaron 24
… And immediately the father of the child [41] cried out, weeping, and said, I believe, my Lord; help my lack of faith. And when Jesus saw the hastening of the people, and their coming at the sound, he rebuked that unclean spirit, and said to it, Thou dumb spirit that speakest not, I command [42] thee, come out of him, and enter not again into him.
9:27
Tatian † AD 180 The Diatessaron 24
… And that spirit, devil, cried out much, and bruised him, and came out; and that child fell as one dead, and [43] many thought that he had died.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.69
… The baptism of John, whence was it?” and so on, down to the words, “Neither tell I you by what authority I do these things.” The other two, Mark and Luke, have also set forth this whole passage, and that, too, in almost as many words.
9:28
Tatian † AD 180 The Diatessaron 24
… Jesus said unto [Arabic, p. 96] them, Because of your unbelief. Verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say to this mountain, Remove hence; [47] and it shall remove; and nothing shall overcome you. But it is impossible to cast out this kind by anything except by fasting and prayer.
9:29
Tatian † AD 180 The Diatessaron 24
… Jesus said unto [Arabic, p. 96] them, Because of your unbelief. Verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say to this mountain, Remove hence; [47] and it shall remove; and nothing shall overcome you.
St Jerome † AD 420 Against Jovinianus 2.10
… Long-continued chastity and persistent fasting welcomed a Virgin Lord. His forerunner and herald, John, fed on locusts and wild honey, not on flesh; and the hermits of the desert and the monks in their cells, at first used the same sustenance. But the Lord Himself consecrated His baptism by a forty days’ fast, and He taught us that the more violent devils
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.59
117. Matthew continues thus: “And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men; and they shall kill Him, and the third day He shall rise again. And they were exceeding sorry.” Mark and Luke record this passage in the same order.
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 12
… Such men are “like a sounding pipe, or a tinkling cymbal;” and they bring no help to those over whom they make their adjurations; but they speak with terrible words, and affright people, but do not act with true faith, according to the teaching of our Lord, who hath said: “This kind goeth not out but by fasting and prayer,”
9:30
Tatian † AD 180 The Diatessaron 24
… for the Son of man is to be delivered into the hands of men, and they shall kill him; and when he is killed, he [51] shall rise on the third day. But they knew not the word which he spake unto them, for it was concealed from them, that they should not perceive it; and they feared to [52] ask him about this word. And they were exceeding sorrowful.
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 9
… In fine, when they were passing through Galilee, Jesus said to them, “The Son of man is to be delivered into the hands of men, and they will kill Him; and after three days He shall rise again.”
9:31
Tatian † AD 180 The Diatessaron 24
[48] And when he went forth thence, they passed through Galilee: and he would not [49] that any man should know it.
9:32
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 47
“And His disciples come unto Him, asking Him concerning the parable of the tares;” although at times wishing to learn, and afraid
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
… For on many occasions, upon seeing Him unwilling to speak a thing clearly, they are silent, and so an end. For instance, when during their abode in Galilee He said, “The Son of Man shall be betrayed, and they shall kill Him;” it is added by Mark, “That they understood not the saying, and were afraid to ask Him;”
9:33
Tatian † AD 180 The Diatessaron 25
[1] And in that day this thought presented itself to his disciples, and they said, which [2] haply should be the great est among them.
Origen † AD 254 Origen's Commentary on Matthew 13.19
But let us consider also the like account in the other Evangelists. Mark,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.61
… He has also introduced some matters which Matthew does not mention.
9:34
Tatian † AD 180 The Diatessaron 25
[1] And in that day this thought presented itself to his disciples, and they said, which [2] haply should be the great est among them. And when they came to Capernaum, and entered into the house, Jesus said unto them, What were ye considering in the [3] way among yourselves?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
And if Mark saith, that they did not ask, but reasoned in themselves, that is nothing contrary to this. For it is likely that they did both the one and the other, and whereas before, on another occasion, they had had this feeling, both once and twice, that now they did both declare it, and reason among themselves.
9:35
Origen † AD 254 Origen's Commentary on Matthew 13.19
… for attend to the words, “If any man would be first he shall be last of all, and minister of all.”
9:36
Origen † AD 254 Origen's Commentary on Matthew 13.19
… for attend to the words, “If any man would be first he shall be last of all, and minister of all.” And next to that He says, that “He,”—Jesus to-wit—“took a little child, and set him in the midst of His own disciples, and taking him in His arms, He said unto them, Whosoever shall receive one of the little children in My name receiveth Me.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 41
… ( f ) Wonderful, how great the power of them that have believed! Both Simon for the sake of merchandise sought the grace of the Spirit, and these for this object did this. What hardness (of heart)! Why does not Paul rebuke them? It would have looked like envy, therefore it is so ordered. This same took place in the case of Christ (
9:37
Tatian † AD 180 The Diatessaron 25
… And Jesus knew the thought of their heart, and called a child, and set him in the midst, and took him in his arms, and [10] said unto them, Verily I say unto you, If ye do not return, and become as children, [11] ye shall not enter the kingdom of heaven. Every one that shall receive in my name such as this child hath received me:
Tertullian † AD 220 On Prayer 26
You will not dismiss a brother who has entered your house without prayer.—“Have you seen,” says Scripture , “a brother? you have seen your Lord;”
St Basil the Great † AD 379 The Letters 22.2
… Any display in cloak or shoes is to be avoided; it is idle ostentation. Cheap things ought to be used for bodily necessity; and nothing ought to be spent beyond what is necessary, or for mere extravagance; this is a misuse of our property. The Christian ought not to seek for honour, or claim precedence.
9:38
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 24
… For which Paul also blames them, saying, “Behold thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest His will:” “Who then are these men?” you ask. Many of them that believed received gifts such as he that was casting out devils,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 41
… And if elsewhere He saith, “He that is not against you is for you,” it is not contrary to this. For here He signified one actually against them, but there He points to one who in part is on their side: “For they cast out devils,” it is said “in Thy name.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.7
… for he that is not against us is for us. For there is no man which shall do a miracle in my name, that can lightly speak evil of me."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.24
… Wherefore, if "baptism cannot be without the Spirit," then heretics have the Spirit also,—but to destruction, not to salvation, just as was the case with Saul. For in the Holy Spirit devils are cast out through the name of Christ, which even he was able to do who was without the Church, which called forth a suggestion from the disciples to their Lord.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.39
… But "whatsoever is without the Catholic Church is mere pretense," yet only in so far as it is not Catholic. But there may be something Catholic outside the Catholic Church, just as the name of Christ could exist outside the congregation of Christ, in which name he who did not follow with the disciples was casting out devils.
9:39
Tatian † AD 180 The Diatessaron 25
[14] John answered and said, Our Master, we saw one casting out devils in thy name; [15] and we prevented him, because he followed not thee with us.
9:40
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 41
But all these things He saith, to indicate His enmity against the devil, how great and unspeakable it is. For tell me, if thou must go to war with any one, he that is not willing to fight on thy side, by this very fact is he not against thee? And if elsewhere He saith, “He that is not against you is for you,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.6
… And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched; where their worm dieth not, and the fire is not quenched.” And so on, down to where it is said, “Have salt in yourselves, and have peace one with another.”
9:42
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 46
… It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones.”
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.37
… If indeed he had said that we ought not to think of the Deity as Ungenerate, there might have been some occasion for these and even worse terms of abuse to be used against him. But if he falls in with the general belief of the faithful and admits this, and then pronounces an opinion well worthy of the Master’s mind
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 3.1
… I beg you to set me the example of the modesty and shamefacedness which you recommend to me; you accuse another of lying: cease to be a liar yourself. I wish to give no one an occasion of stumbling, and I will not become your accuser; for I have not to consider merely what you deserve but what is becoming in me. I tremble at our Savior’s words.
9:43
St Augustine of Hippo † AD 430 City of God 21.9
… where their worm dieth not, and the fire is not quenched.” So, too, of the eye: “It is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: where their worm dieth not, and the fire is not quenched.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.1
… but when he saw him playing the madman and making public declaration of his impiety, he deposed him from the order of the presbytery, for he heard the law of God loudly declaring, “ If thy right eye offend thee, pluck it out, and cast it from thee
9:44
Tatian † AD 180 The Diatessaron 25
… 98] because of trials! but woe unto that man by whose hand the trials come! [18] If thy hand or thy foot injure thee, cut it off, and cast it from thee; for it is better for thee to enter into life being halt or maimed, and not that thou shouldest have two hands or two feet, and fall into the hell of fire that burneth for ever; [19, 20]
St Irenaeus of Lyons † AD 202 Against Heresies 2.32.1
… “The righteous shall shine forth as the sun in the kingdom of their Father;” but He shall send the unrighteous, and those who do not the works of righteousness, “into everlasting fire, where their worm shall not die, and the fire shall not be quenched.”
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… not found out how to discharge the duties of this office well, though thou wert to say ten thousand times over that they had been driven to undertake it, and that, therefore, their errors therein are sins of ignorance)—for the sake, I say, of such that they might succeed in escaping that unquenchable fire, and the outer darkness and the worm that dieth not
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… what is allegory? what is symbol? what are Gospels? Answer me only to this one point, which is plain: why are they called Gospels, “good tidings?” And yet ye have often heard that good news ought to have nothing sad in it: yet this “good news” has abundance of sadness in it. “Their fire,” it saith, “shall never be quenched: their worm shall not die:” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… this gives birth to that river “which springeth up into eternal life” ( John iv. 14 ): on this let Death light, and like a spark it is extinguished by the fountain: such, wherever it drops, are the mighty blessings it causes. This quenches, even as a spark, the river of fire: this so strangles that worm, as naught else can do. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 11
… And for this reason they have not so much as the will to kill them, but they even nourish these up, and multiply them in themselves, until they send them on to the worms of the world to come. For these are providers for those, and are not only providers, but even the fathers of those that never die; as it says, “their worm shall not die.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… Do not they who did not feed Him go away into “the fire prepared for the devil?” ( Matt. xxv. 41 .) Will not he that hath soiled garments be “bound hand and foot” ( ib. xxii. 13 ), and go to ruin? Will, not he that demanded the hundred pence to be paid, be given over to the tormentors? Is not that said of the adulterers
St John Chrysostom † AD 407 Homilies on Second Corinthians 29
… But it is not only his good things which are shadow, but his evils also, whether it be death thou mention, or poverty, or disease, or any other thing. What then are those things which abide, both good and evil? The eternal kingdom and the everlasting hell. For “neither shall the worm die, nor shall the fire be quenched:” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 5
… v. 32 .) If he who marries her who is divorced commits adultery, he who, with a wife of his own, defiles himself also with that other—it is manifest to every one. But perhaps to you who are men, enough has been said on this subject. For concerning them that are such, Christ says, “Their worm will not die and the fire will not be quenched.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 8
… Yes, you say, for that is becoming to Him, to do good even beyond desert. So that those things indeed are true and will certainly be, while the punishments will not be at all, but are only for the purpose of a threat, and of terror! By what means I shall persuade you, I know not. If I say, that “the worm will not die, and the fire will not be quenched” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 63
… Such an one shall not inherit the kingdom of heaven, but shall fall into the pit. Hear what Christ saith concerning these, “Their worm shall not die, and the fire shall not be quenched.” (
St Jerome † AD 420 The Letters of St. Jerome 80.3
… either read or copy these books of mine, by his belief in a kingdom to come, by the mystery of the resurrection from the dead, by the eternal fire which is “prepared for the devil and his angels;” as he hopes not to inherit eternally that place where “there is weeping and gnashing of teeth,” and where “their worm dieth not and the fire is not quenched,”
9:47
Tatian † AD 180 The Diatessaron 25
… for it is better for thee to enter into life being halt or maimed, and not that thou shouldest have two hands or two feet, and fall into the hell of fire that burneth for ever; [19, 20] where their worm dieth not, and their fire is not quenched. And if thine eye seduce [21] thee, pluck it out, and cast it from thee;
9:48
Tatian † AD 180 The Diatessaron 25
… [19, 20] where their worm dieth not, and their fire is not quenched. And if thine eye seduce [21] thee, pluck it out, and cast it from thee; for it is better for thee to enter the kingdom of God with one eye, than that thou shouldest have two eyes, and fall into the [22, 23] fire of Gehenna;
St Gregory of Nyssa † AD 395 On the Soul and the Resurrection 1
… Just as those who refine gold from the dross which it contains not only get this base alloy to melt in the fire, but are obliged to melt the pure gold along with the alloy, and then while this last is being consumed the gold remains, so, while evil is being consumed in the purgatorial
9:49
Tatian † AD 180 The Diatessaron 25
… [19, 20] where their worm dieth not, and their fire is not quenched. And if thine eye seduce [21] thee, pluck it out, and cast it from thee; for it is better for thee to enter the kingdom of God with one eye, than that thou shouldest have two eyes, and fall into the [22, 23] fire of Gehenna; where their worm dieth not, and their fire is not quenched.
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 2
Glory to Him Who sowed His Light in the darkness, and was reproached in His hidden state, and covered His secret things. He also stripped and took off from us the clothing of our filthiness. Glory be to Him on high, Who mixed His salt
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 13.24
24. In the twentieth year, let salt praise Thy living Body, wherewith are salted the bodies and the souls of all the faithful, and faith is the salt of men wherewith they are preserved.
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.28
… since the apostle says, “The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” Certainly these three things are commanded among other divine precepts. Here righteousness is prescribed to us when it is said, “Do righteousness;” peace is prescribed when it is said, “Have peace among yourselves;”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.4
… For on this account the Truth says, Have salt in yourselves, and have peace one with another (
9:1
Pseudo-Jerome
After the consummation of the cross, the glory of the resurrection is shewn, that they, who were to see with their own eyes the glory of the resurrection to come, might not fear the shame of the cross; wherefore it is said, And after six days Jesus taketh with him Peter, and James, and John, and led them up into an high mountain apart by themselves, and he was transfigured before them.
St John Chrysostom † AD 407 Hom. in Matt. 65
Luke in saying, After eight days, does not contradict this; for he reckoned in both the day on which Christ had spoken what goes before, and the day on which he took them up. And the reason that he took them up after six days, was that they might be filled with a more eager desire during the space of these days, and with a watchful and anxious mind attend to what they saw.
Theophylact † 1107
And He takes with Him the three chiefs of the Apostles, Peter, as confessing and loving him, John, as the beloved one, James, as being sublime in speech and as a divine; for so displeasing was he to the Jews, that Herod wishing to please the Jews slew him.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
He does not however shew His glory in a house, but He takes them up into a high mountain, for the loftiness of the mountain was adapted to shewing forth the loftiness of His glory.
Theophylact † 1107
And He took them apart, because He was about to reveal mysteries to them. We must also understand by transfiguration not the change of His features, but that, whilst His features remained as before, there was added unto Him a certain ineffable brightness.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
It is not therefore fitting that in the kingdom of God any change of feature should take place, either in the Saviour Himself, or in those who are to be made like unto him, but only an addition of brightness.
St Bede † AD 735 in Marc. 3, 37
Our Saviour then when transfigured did not lose the substance of real flesh, but shewed forth the glory of His own or of our future resurrection; for such as He then appeared to the Apostles, He will after the judgment appear to all His elect. It goes on, And his raiment became shining.
St Gregory the Great † AD 604 Mor. 32, 6
Because, in the height of the brightness of heaven above, they who shine in righteousness of life, will cling to Him; for by the name of garments, He means the just whom He joins to Himself. There follows, And there appeared unto them Elias with Moses, and they were talking with Jesus.
St John Chrysostom † AD 407 Hom. in Matt. 56
He brings Moses and Elias before them; first, indeed, because the multitudes said that Christ was Elias, and one of the Prophets, He shews Himself to the Apostles with them, that they might see the difference between the Lord, and His servants. And again because the Jews accused Christ of transgressing the law, and thought Him a blasphemer, as if He arrogated to Himself the glory of His Father, He brought before them those who shone conspicuous in both ways; for Moses gave the Law, and Elias was zealous for the glory of God; for which reason neither would have stood near Him, if He had been opposed to God and to His law. And that they might know that He holds the power of life and of death, He brings before them both Moses who was dead, and Elias who had not yet suffered death. Furthermore He signified by this that the doctrine of the Prophets was the schoolmaster to the doctrine of Christ. He also signified the junction of the New and Old Testament, and that the Apostles shall be joined in the resurrection with the Prophets, and both together shall go forth to meet their common King. It goes on, And Peter answered and said to Jesus, Master, it is good for us to be here; and let us make three tabernacles, one for thee, and one for Moses, and one for Elias.
St Bede † AD 735 ubi sup.
If the transfigured humanity of Christ and the society of but two saints seen for a moment, could confer delight to such a degree that Peter would, even by serving them, stay their departure, how great a happiness will it be to enjoy the vision of Deity amidst choirs of Angels for ever? It goes on, For he wist not what to say; although, however, Peter from the stupor of human frailty knew not what to say, still he gives a proof of the feelings which were within him; for the cause of his not knowing what to say, was his forgetting that the kingdom was promised to the Saints by the Lord not in any earthly region, but in heaven; he did not remember that he and his fellow-Apostles were still hemmed in by mortal flesh and could not bear the state of immortal life, to which his soul had already carried him away, because in our Father’s house in heaven, a house made with hands is not needed. But again even up to this time he is pointed at, as an ignorant man, who wishes to make three tabernacles for the Law, the Prophets, and the Gospel, since they in no way can be separated from each other.
St John Chrysostom † AD 407
f Again, Peter neither comprehended that the Lord worked His transfiguration for the shewing forth of His true glory, nor that He did this in order to teach men, nor that it was impossible for them to leave the multitude and dwell in the mountain. It goes on, For they were sore afraid. But this fear of theirs was one by which they were raised from their usual state of mind to one higher, and they recognised that those who appeared to them were Moses and Elias. The soul also was drawn on to a state of heavenly feeling, as though carried away from human sense by the heavenly vision.
Theophylact † 1107
Or else, Peter, fearing to come down from the mount because he had now a presentiment that Christ must be crucified, said, It is good for us to be here, and not to go down there, that is, in the midst of the Jews; but if they who are furious against Thee come hither, we have Moses who beat down the Egyptians, we have also Elias, who brought fire down from heaven and destroyed the five hundred.
Origen † AD 253 in Matt tom. xii. 40
Mark says in his own person, For he wist not what to say. Where it is matter for, consideration, whether perchance Peter spoke this in the confusion of his mind, by the motion of a spirit not his own; whether perchance that spirit himself who wished, as far as in him lay, to be a stumbling-block to Christ, so that He might shrink from that Passion, which was the saving of all men, did not here work as a seducer and wish under the colour of good to prevent Christ from condescending to men, from coming to them, and taking death upon Himself for their sakes.
St Bede † AD 735 ubi sup.
Now because Peter sought for a material tabernacle, he was covered with the shadow of the cloud, that he might learn that in the resurrection they are to be protected not by the covering of houses, but by the glory of the Holy Ghost; wherefore it goes on, There was a cloud that overshadowed them. And the reason why they obtained no answer from the Lord was, that they asked unadvisedly; but the Father answered for the Son, wherefore there follows, And a voice came out of the cloud, saying, This is my beloved Son, in whom I am well pleased.
St John Chrysostom † AD 407 Hom. in Matt. 56
The voice proceeded from a cloud in which God is wont to appear, that they might believe that the voice was sent forth from God. But in that He says, This is my beloved Son, He declares that the will of the Father and the Son is one, and that, save in that He is the Son, He is in all things One with Him who begot Him.
St Bede † AD 735 ubi sup.
He then whose preaching, as Moses foretold, every soul that wished to be saved should hear when He came in the flesh, He now come in the flesh is proclaimed by God the Father to the disciples as the one whom they were to hear. There follows, And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves; for as soon as the Son was proclaimed, at once the servants disappeared, lest the voice of the Father should seem to have been sent forth to them.
Theophylact † 1107
Again mystically; after the end of this world, which was made in six days, Jesus will take us up (if we be His disciples) into an high mountain, that is, into heaven, where we shall see His exceeding glory.
St Bede † AD 735 ubi sup.
And by the garments of the Lord are meant His saints, who will shine with a new whiteness. By the fuller we must understand Him, to whom the Psalmist says, (Ps. 51) Wash me throughly from my wickedness, and cleanse me from my sin; for He cannot give to His faithful ones upon earth that glory which remains laid up for them in heaven.
Remigius † AD 908
Or else, by the fuller are meant holy preachers and purifiers of the soul, none of whom in this life can so live as not to be stained with some spots of sin; but in the coming resurrection all the saints shall be purged from every stain of sin. Therefore the Lord will make them such as neither they themselves by taking vengeance on their own members, nor any preacher by his example and doctrine, can make.
St John Chrysostom † AD 407
Or else, white garments are the writings of Evangelists and Apostles, the like to which no interpreter can frame.
Origen † AD 253 in Matt. tom. xii. 39
Or else, fullers upon earth may by a moral interpretation be considered to be the wise of this world, who are thought to adorn even their foul understandings and doctrines with a false whitening drawn from their own minds. But their skill as fullers cannot produce any thing like a discourse which shews forth the brightness of spiritual conceptions in the unpolished words of Scripture, which by many are despised.
St Bede † AD 735 ubi. sup.
Moses and Elias, of whom one, as we read, died, the other was carried away to heaven, signify the coming glory of all the Saints, that is, of all who in the judgment-time are either to be found alive in the flesh, or to be raised up from that death of which they tasted, and who are all equally to reign with Him.
Theophylact † 1107
Or else it means, that we are to see in glory both the Law and the Prophets speaking with Him, that is, we shall then find that all those things which were spoken of Him by Moses and the other prophets agree with the reality; then too we shall hear the voice of the Father, revealing to us the Son of the Father, and saying, This is my beloved Son, and the cloud, that is, the Holy Ghost, the fount of truth, will overshadow us.
St Bede † AD 735 ubi sup.
And we must observe, that, as when the Lord was baptized in Jordan, so on the mountain, covered with brightness, the whole mystery of the Holy Trinity is declared, because we shall see in the resurrection that glory of the Trinity which we believers confess in baptism, and shall praise it all together. Nor is it without reason that the Holy Ghost appeared here in a bright cloud, there in the form of a dove; because he who now with a simple heart keeps the faith which he hath embraced, shall then contemplate what he had believed with the brightness of open vision. But when the voice had been heard over the Son, He was found Himself alone, because when He shall have manifested Himself to His elect, God shall be all in all, yea Christ with His own, as the Head with the body, shall shine through all things. (1 Cor. 15:28).
The Latin text
Hieronymus
Post consummationem crucis, gloria resurrectionis ostenditur, ut non timerent opprobria crucis qui oculis suis visuri erant gloriam resurrectionis futurae; unde dicitur et post dies sex assumpsit Iesus Petrum, et Iacobum, et Ioannem, et duxit illos in montem excelsum seorsum solos, et transfiguratus est coram ipsis
Chrysostomus in Marc. et in Matth
Quod autem Lucas dicit post octo dies, non contrariatur huic: Lucas enim et diem quo Christus praedicta locutus fuerat, et diem in quo eos assumpsit, numeravit. Ideo autem post sex dies eos assumpsit, ut vehementiori repleti desiderio in horum dierum spatio vigilanti et sollicita mente, ea quae videbant attenderent
Theophylactus
Assumpsit autem tres vertices apostolorum: Petrum tamquam confitentem et diligentem, Ioannem tamquam dilectum, Iacobum vero tamquam altivocum et theologum. Intantum enim gravis erat Iudaeis ut Herodes volens Iudaeis placere ipsum occiderit
Chrysostomus
Non autem in domo suam gloriam demonstrat, sed in montem excelsum illos assumit: quoniam montis sublimitas conveniens erat ad gloriae sublimitatem ostendendam
Theophylactus
Seorsum autem eos ducit, quia debebat eis mysteria revelare. Transfigurationem autem oportet intelligere non figurae immutationem, sed quia, manente ut prius erat figura, appositio facta est cuiusdam inenarrabilis claritatis
Chrysostomus
Neque ergo decet aliquam figurae transformationem in regno Dei esse futuram aut circa ipsum salvatorem, aut circa eos qui assimilabuntur, sed appositionem claritatis
Beda
Transfiguratus igitur salvator, non substantiam verae carnis amisit, sed gloriam futurae, vel suae, vel nostrae resurrectionis ostendit: qui qualis tunc apostolis apparuit, talis post iudicium cunctis apparebit electis. Sequitur et vestimenta eius facta sunt splendentia
Gregorius Moralium
Quia in supernae claritatis culmine ei vitae iustitia fulgentes adhaerebunt: vestium enim nomine iustos, quos sibi adiungit insinuat. Sequitur et apparuit illis Elias cum Moyse, et erant loquentes cum Iesu
Chrysostomus in Matth
Moysen et Eliam in medio introducit: primo quidem quia turbae dicebant Christum Eliam, aut unum prophetarum, apostolis se cum eis ostendit, ut differentiam servorum et domini cernerent; et etiam quia de transgressione legis Iudaei Christum accusabant, et blasphemum eum putabant, tamquam sibi gloriam patris attribuentem, eos qui in utroque fulserunt, in medium ducit: etenim Moyses legem dedit, et Elias gloriae Dei zelator fuit: unde ei non assisterent, si Deo et legi eius contrarius esset. Et ut scirent quod vitae potestatem et mortis habet, propter hoc et Moysen, qui mortuus erat, et Eliam qui nondum mortem passus fuerat, in medium introducit. Item per hoc significavit quod doctrinae legis Christi prophetarum doctrina paedagogus fuit. Significat etiam coniunctionem novi et veteris testamenti, et quoniam in resurrectione cum prophetis apostoli coniungentur, et una erit obviatio regi communi. Sequitur et respondens Petrus ait Iesu: Rabbi, bonum est nos hic esse; et faciamus hic tria tabernacula: tibi unum, Moysi unum, et Eliae unum
Beda
Si tantum transfigurata Christi humanitas, duorumque societas sanctorum ad punctum visa delectat, ut eos ne discedant etiam obsequio Petrus sistere velit; quanta erit felicitas visioni deitatis inter Angelorum choros adesse perpetuo? Sequitur non enim sciebat quid diceret. Etsi enim Petrus prae stupore humanae fragilitatis nesciat quid dicat; insiti tamen sibi dat affectus indicium: nesciebat enim quid diceret, quia oblitus est regnum sanctis a domino non alicubi terrarum, sed in caelis esse promissum; nec recordatus est se suosque coapostolos mortali adhuc carne circumseptos immortalis vitae statum subire non posse; cui etiam mente excesserat quia in domo patris quae in caelis est, domus manufacta necessaria non sit. Sed et usque nunc imperitiae notatur quisquis legi, prophetis et Evangelio tria tabernacula facere cupit, cum haec ab invicem nullatenus valeant separari
Chrysostomus
Non etiam intellexit Petrus quod ad demonstrationem verae gloriae transfigurationem dominus est operatus, neque quod propter doctrinam hominum hoc faciebat; nam plurimi erant relicturi multitudinem, in eremo habitantes. Sequitur erant enim timore exterriti. Erat autem hic timor secundum quem de communi mente in statum elevabantur meliorem: quod enim in exterioribus videbatur, Moyses et Elias erat. Ducebatur autem anima ad quemdam divinum affectum, quasi ex divina visione ab humano sensu abstracta
Theophylactus
Vel aliter. Petrus timens a monte descendere, quia iam praesenserat quod Christus crucifigi debebat, dixit bonum est nos hic esse; et non illuc descendere, in medium scilicet Iudaeorum. Si autem huc venient furentes contra te, habemus Moysen qui Aegyptios debellavit, habemus et Eliam, qui ignem eduxit de caelo, et quinquagenos destruxit
Origenes super Matth
Marcus autem ex persona sua dicit non enim sciebat quid diceret. Ubi considerandum, ne forte per excessum mentis hoc loquebatur, motus quodam spiritu alieno, ne forte scilicet ille spiritus qui voluit, quantum ad se, Christum scandalizare, ut recederet a passione omnibus hominibus salutari, ipse operans etiam hic seductorie vult evellere Christum sub colore boni, ut non condescendat hominibus, nec veniat ad eos, nec suscipiat mortem pro eis
Beda
Quia vero Petrus materiale quaesivit tabernaculum, nubis accepit umbraculum: ut discat, in resurrectione non tegmine domorum, sed spiritus sancti gloria eos esse protegendos; unde sequitur et facta est nubes obumbrans eos. Quia vero imprudenter interrogaverunt, propterea responsionem domini non merentur: sed pater respondet pro filio; unde sequitur et venit vox de nube dicens: hic est filius meus carissimus: ipsum audite
Chrysostomus in Matth
A nube quidem vox emittitur, in qua Deus apparere consuevit, ut crederent quod vox illa ferretur a Deo. In hoc autem quod dicit hic est filius meus carissimus, unam voluntatem patri et filio protestatur, et quod, salva filiatione, quantum ad omnia cum eo qui genuit unum esset
Beda
Quem autem Moyses, cum venerit in carne, audiendum ab omni anima quae salvari vellet praedixit, hunc iam venientem in carne, Deus pater audiendum discipulis ostendit. Sequitur et statim circumspicientes, neminem amplius viderunt nisi Iesum tantum secum. Ubi enim coepit filius designari, mox servi discesserunt, ne ad illos paterna vox emissa putaretur
Theophylactus
Mystice autem post consummationem huius saeculi, quod in sex diebus factum est, assumet nos Iesus, si eius sumus discipuli, in montem excelsum, idest in caelum; et tunc videbimus eius gloriam singularem
Beda
Vestimenta autem domini recte sancti eius accipiuntur, qui novo candore fulgebunt. Fullo autem intelligendus est cui Psalmista loquitur: amplius lava me ab iniquitate mea, et a delicto meo munda me; qui non potest suis fidelibus dare claritatem in terra, quae eis conservata manet in caelis
Remigius super Matth
Vel per fullonem sancti designantur praedicatores et animarum purgatores; quorum in hac vita nullus ita vivere valet ut alicuius peccati maculis non obfuscetur; in futura autem resurrectione sancti ab omni macula peccati purgabuntur. Tales ergo eos faciet dominus, quales nec ipsi membra sua castigando, nec ullus praedicatorum suo vel exemplo, vel doctrina facere potest
Chrysostomus. In Marc
Vel vestimenta alba evangelica sunt et apostolica scripta, omnium clarissima, quibus similia nullus expositorum facere potest
Origenes super Matth
Vel forsitan fullones super terram possumus moraliter existimare sapientes saeculi huius, qui putantur ornare etiam turpes intellectus, et dogmata falsa fullonicatione ingenii sui; sed illorum ars fullonica potest facere aliquid simile sermoni, qui ostendit spiritualium intellectuum splendorem in dictis Scripturarum imperitis, quae a plurimis contemnuntur
Beda
Moyses et Elias, quorum unum mortuum et alium in caelis raptum legimus, futuram omnium sanctorum gloriam significant, qui videlicet tempore iudicii vel vivi in carne reperiendi, vel ab olim gustata morte resuscitandi, et pariter sunt regnaturi cum illo
Theophylactus
Vel hoc significat, quia in gloria videbimus et legem et prophetas cum ipso loquentes; idest, quae per eum fuerunt dicta per Moysen et alios prophetas, tunc videbimus esse consona rebus, et tunc audiemus vocem paternam, revelantem scilicet nobis filium patris, et dicentem, quoniam hic est filius meus, obumbrante nube, idest spiritu sancto qui est sapientiae fons
Beda
Et notandum quod sicut, domino in Iordane baptizato, sic et in monte clarificato, totius sanctae Trinitatis mysterium declaratur: quia gloriam eius quam in Baptismo credentes confitemur, in resurrectione videntes collaudabimus. Nec frustra spiritus sanctus hic in lucida nube, illic apparuit in columba: quia qui nunc simplici corde fidem quam percepit servat, tunc luce apertae visionis quod crediderat contemplabitur. Cum autem fieret vox super filium, inventus est ipse solus: quia cum manifestaverit ipsum electis, erit Deus omnia in omnibus; immo cum suis per omnia Christus, caput cum corpore, splendebit
9:8
Origen † AD 253 in Matt. tom. xii. 43
After the shewing of the mystery on the mount, the Lord commanded His disciples, as they were coming down from the mount, not to reveal His transfiguration, before the glory of His Passion and Resurrection; wherefore it is said, And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.
St John Chrysostom † AD 407 Hom in Matt. 56
Where He not only orders them to be silent, but mentioning His Passion, He implies the cause why they were to be silent.
Theophylact † 1107
Which He did lest men should be offended, hearing such glorious things of Him Whom they were about to see crucified. It was not therefore fitting to say such things of Christ before He suffered, but after His resurrection they were likely to be believed.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
But they, being ignorant of the mystery of the resurrection, took hold of that saying, and disputed one with another; wherefore there follows, And they kept that saying with themselves, questioning one with another what the rising from the dead should, mean.
Pseudo-Jerome
This, which is peculiar to Mark, means, that when death shall have been swallowed up in victory, we shall have no memory for the former things. It goes on, And they asked him, saying, Why say the Scribes that Elias must first come.
St John Chrysostom † AD 407 non occ.
The design of the disciples in asking this question seems to me to be this. We indeed have seen Elias with Thee, and have seen Thee before seeing Elias, but the Scribes say that Elias cometh first; we therefore believe that they have lied.
St Bede † AD 735 ubi sup.
Or thus; the disciples thought that the change which they had seen in Him in the mount, was His transformation to glory; and they say, If Thou hast already come in glory, wherefore doth not Thy forerunner appear? chiefly because they had seen Elias go away.
St John Chrysostom † AD 407 Hom. in Matt. 57
But what Christ answered to this, is seen by what follows, And he answered and told them, Elias verily cometh first, and restoreth all things; in which He shews that Elias will come before His second advent. For the Scriptures declare two advents of Christ, namely, one which has taken place, and another which is to come; but the Lord asserts that Elias is the forerunner of the second advent.
St Bede † AD 735 ubi sup.
Again, He will restore all things, that is to say, those things which Malachi points out, saying, Behold, I will send you Elijah the prophet, and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; (Mal. 4:5, 6) he will yield up also to death that debt, which by his prolonged life he has delayed to render.
Theophylact † 1107
Now the Lord puts this forward to oppose the notion of the Pharisees, who held that Elias was the forerunner of the first advent, shewing that it led them to a false conclusion; wherefore he subjoins, And how it is written of the Son of man, that he must suffer many things, and be set at nought. As if He had said, When Elias the Tishbite cometh, he will pacify the Jews, and will bring them to the faith, and thus be the forerunner of the second advent. If then Elias is the forerunner of the first advent, how is it written that the Son of man must suffer? One of these two things therefore will follow; either that Elias is not the forerunner of the first advent, and thus the Scripture will be true; or that he is the forerunner of the first advent, and then the Scriptures will not be true, which say that Christ must suffer; for Elias must restore all things, in which case there will not be an unbelieving Jew, but all, whosoever hear him, must believe on his preaching.
St Bede † AD 735 ubi sup.
Or this, And how it is written: that is, in the same way as the prophets have written many things in various places concerning the Passion of Christ, Elias also, when he comes, is to suffer many things, and to be despised by the wicked.
St John Chrysostom † AD 407 ubi sup.
Now as the Lord asserted that Elias was to be the forerunner of the second advent, so consequently He asserted that John was the forerunner of the first; wherefore He subjoins, But I say unto you, that Elias is indeed come.
The Gloss non in Gloss. sed ap. Chrys ubi sup.
He calls John Elias, not because he was Elias in person, but because he fulfilled the ministry of Elias; for as the latter will be the forerunner of the second advent, so the former has been that of the first.
Theophylact † 1107
For again, John rebuked vice, and was a zealous man, and a hermit like Elias; but they heard him not, as they will hear Elias, but killed him in wicked sport, and cut off his head; wherefore there follows, And they have done unto him whatsoever they listed, as it is written of him.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
Or else, the disciples asked Jesus, how it was written that the Son of man must suffer? Now in answer to this, He says, As John came in the likeness of Elias, and they evil intreated him, so according to the Scriptures must the Son of man suffer.
The Latin text
Origenes super Matth
Post mysterium ostensum in monte, descendentibus de monte discipulis, praecepit ut eius transfiguratio non manifestetur ante gloriam passionis et resurrectionis ipsius; unde dicitur et descendentibus illis de monte praecepit illis ne cuiquam quae vidissent narrarent, nisi cum filius hominis a mortuis resurrexerit
Chrysostomus in Matth
Ubi non simpliciter silere iubet; sed passionem insinuans, causam insinuat propter quam silere debebunt
Theophylactus
Ne scilicet homines scandalizentur, audientes de Christo tam gloriosa, qui eum crucifixum erant visuri. Non igitur erat congruum talia de Christo dicere antequam pateretur, post resurrectionem vero credibile videbatur
Chrysostomus
Illi vero resurrectionis mysterium ignorantes, verbum quidem retinentes, invicem disputabant; unde sequitur et verbum continuerunt apud se, conquirentes quid esset, cum a mortuis resurrexerit
Hieronymus
Hoc quod proprie Marci est, id significat quia cum absorpta fuerit mors in victoria, non erunt in memoria priora. Sequitur et interrogabant eum, dicentes: quid ergo dicunt Pharisaei et Scribae, quia Eliam oportet venire primum?
Chrysostomus
Intentio quidem discipulorum super hac interrogatione talis mihi esse videtur: nos quidem Eliam tecum vidimus, et prius te vidimus quam Eliam; Scribae vero prius Eliam venire docent: credimus itaque eos mendacium protulisse
Beda
Vel ita aestimabant discipuli transformationem gloriae hanc esse quam in monte viderant, et dicunt: si iam venisti in gloria, quomodo praecursor tuus apparet? Maxime quia Eliam viderant recessisse
Chrysostomus in Matth
Quid autem ad hoc Christus responderit, apparet per hoc quod subditur qui respondens ait: Elias cum venerit primo, restituet omnia. In quo ostendit, quod Elias veniet ante secundum adventum. Scripturae enim duos adventus Christi praenuntiant; unum scilicet qui factus est, et alium qui venturus est. Dominus autem secundi adventus Eliam asserit praecursorem
Beda
Restituet autem omnia, utique illa quae Malachias ostendit dicens: ecce ego mittam vobis Eliam prophetam, ut convertat cor patrum ad filios, et cor filiorum ad patres eorum. Restituet etiam hoc quod morti debet, ac diu vivendo distulit
Theophylactus
Proponit autem haec dominus ad resistendum opinioni Pharisaeorum, qui tenebant quod primi adventus praecursor erat Elias; quasi ad inconveniens ducens; unde subdit et quomodo scriptum est in filium hominis, ut multa patiatur et contemnatur; ac si dicat: Elias Thesbites cum venerit, pacificabit Iudaeos, et ad fidem adducet ipsos, ita ut sit secundi adventus praecursor. Si ergo primi adventus Elias est praecursor, quomodo scriptum est, quod filius hominis debet pati? Ex his ergo duobus unum erit: aut quod non sit primi adventus Elias praecursor, et Scripturae erunt verae; aut quod sit praecursor primi adventus, et Scripturae non erunt verae, quae dicunt, quod oportet Christum pati, cum Elias debeat omnia restituere, et non debeat esse Iudaeus aliquis incredulus; sed omnes credere debeant ad praedicationem eius quicumque audient eum
Beda
Vel ita: et quomodo scriptum est, idest, quomodo de Christi passione multifarie prophetae multa scripserunt. Sed et Elias cum venerit, multa passurus est, et contemnendus ab impiis
Chrysostomus in Matth
Sicut autem dominus secundi adventus Eliam asseruit praecursorem, sic et consequenter asserit Ioannem esse praecursorem primi adventus; unde subdit sed dico vobis, quia et Elias venit
Glossa
Ioannem vocat Eliam, non quia Elias erit in persona, sed quia Eliae ministerium adimplebat: sicut enim ille praecursor erit secundi adventus, sic iste factus est primi
Theophylactus
Erat etiam Ioannes redargutor, et Zelotes, et eremita ut Elias; non tamen audierunt illum sicut Eliam audient. Nefario vero ludo eum occiderunt, caput illius amputantes; unde sequitur et fecerunt illi quaecumque voluerunt, sicut scriptum est de eo
Chrysostomus
Vel aliter. Interrogabant discipuli Iesum: quomodo scriptum est pati filium hominis? Ad hoc autem quasi respondens dicit: sicut ad similitudinem Eliae Ioannes venit, et ei mala intulerunt; sic secundum Scripturas oportet filium hominis pati
9:13
Theophylact † 1107
After He had shewn His glory in the mount to the three disciples, He returns to the other disciples, who had not come up with Him into the mount; wherefore it is said, And when he came to his disciples, he saw a great multitude about them, and the Scribes questioning with them. For the Pharisees, catching the opportunity of the hour when Christ was not present, came up to them, to try to draw them over to themselves.
Pseudo-Jerome
But there is no peace for man under the sun; envy is ever slaying the little ones, and lightnings strike the tops of the great mountains. Of all those who run to the Church, some as the multitudes come in faith to learn, others, as the Scribes, with envy and pride. It goes on, And straightway all the people, when they beheld Jesus, were greatly amazed, and feared.
St Bede † AD 735 in Marc. 3, 38
In all cases, the difference between the mind of the Scribes and of the people ought to be observed; for the Scribes arc never said to have shewn any devotion, faith, humility, and reverence, but as soon as the Lord was come, the whole multitude was greatly amazed and feared, and ran up to Him, and saluted Him; wherefore there follows, And running to him, saluted him.
Theophylact † 1107
For the multitude was glad to see Him, so that they saluted Him from afar, as He was coming to them; but some suppose that His countenance had become more beautiful from His transfiguration, and that this induced the crowd to salute Him.
Pseudo-Jerome
Now it was the people, and not the disciples, who on seeing Him were amazed and feared, for there is no fear in love; fear belongs to servants, amazement to fools. It goes on: And he asked them, What question ye with them. Why does the Lord put this question? That confession may produce salvation, and the murmuring of our hearts may be appeased by religious words.
St Bede † AD 735 ubi sup.
The question, indeed, which was raised may, if I am not deceived, have been this, wherefore they, who were the disciples of the Saviour, were unable to heal the demoniac, who was placed in the midst, which may be gathered from the following words; And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; and wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away.
St John Chrysostom † AD 407 ubi sup.
The Scriptures declare that this man was weak in faith, for Christ says, O faithless generation: and He adds, If thou canst believe. But although his want of faith was the cause of their not casting out the devil, he nevertheless accuses the disciples; wherefore it is added, And I spake to thy disciples that they should cast him out; but they could not. Now observe his folly; in praying to Jesus in the midst of the crowd, he accuses the disciples, wherefore the Lord before the multitude so much the more accuses him, and not only aims the accusation at himself, but also extends it to all the Jews; for it is probable that many of those present had been offended, and had held wrong thoughts concerning His disciples. Wherefore there follows, He answereth them and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? By which He shewed both that He desired death, and that it was a burden to Him to converse with them.
St Bede † AD 735 ubi sup.
So far, however, is He from being angry with the person, though He reproved the sin, that He immediately added, Bring him unto me; and they brought him unto him. And when he saw him, straightway the spirit fare him, and he fell on the ground, and wallowed foaming.
St John Chrysostom † AD 407 ubi sup.
But this the Lord permitted for the sake of the father of the boy, that when he saw the devil vexing his child, he might be brought on to believe that the miracle was to be wrought.
Theophylact † 1107
He also permits the child to be vexed, that in this way we might know the devil’s wickedness, who would have killed him, had he not been assisted by the Lord. It goes on: And he asked his father, How long is it ago since this came unto him? And he said, Of a child; and offtimes it has cast him into the fire and into the waters to destroy him.
St Bede † AD 735
Let Juliang blush, who dares to say that all men are born in the flesh, without the infection of sin, as though they were innocent in all respects, just as Adam was when he was created. For what was there in the boy, that he should be troubled from infancy with a cruel devil, if he were not held at all by the chain of original sin? since it is evident that he could not yet have had any sin of his own.
The Gloss non occ.
Now he expresses in the words of his petition his want of faith; for that is the reason why he adds, But if thou canst do any thing, have compassion on us, and help us. For in that he says, If thou canst do any thing, he shews that he doubts His power, because he had seen that the disciples of Christ had failed in curing him; but he says, have compassion on us, to shew the misery of the son, who suffered, and the father, who suffered with him. It goes on: Jesus said unto him, If thou canst believe, all things are possible to him that believeth.
Pseudo-Jerome
This saying, If thou canst, is a proof of the freedom of the will. Again, all things are possible to him that believeth, which evidently means all those things which are prayed for with tears in the name of Jesus, that is, of salvation.
St Bede † AD 735 ubi sup.
The answer of the Lord was suited to the petition; for the man said, If thou canst do any thing, help us; and to this the Lord answered, If thou canst believe. On the other hand, the leper who cried out, with faith, Lord, if thou will, thou canst make me clean, (Matt. 8:2. 3) received an answer according to his faith, I will, be thou clean.
St John Chrysostom † AD 407 Vict. Ant. e Cat. in Marc. sed v. Chrys. ubi sup.
His meaning is; such a plenitude of virtue is there in Me, that not only can I do this, but I will make others to have that power; where fore if thou canst believe as thou oughtest to do, thou shalt be able to cure not only him, but many more. In this way then, He endeavoured to bring back to the faith, the man who as yet speaks unfaithfully. There follows, And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. But if he had already believed, saying, I believe, how is it that he adds, help thou mine unbelief? We must say then that faith is manifold, that one sort of faith is elementary, another perfect; but this man, being but a beginner in believing, prayed the Saviour to add to his virtue what was wanting.
St Bede † AD 735 ubi sup.
For no man at once reaches to the highest point, but in holy living a man begins with the least things that he may reach the great; for the beginning of virtue is different, from the progress and the perfection of it. Because then faith mounts up through the secret inspiration of grace, by the steps of its own meritsh, he who had not yet believed perfectly was at once a believer and an unbeliever.
Pseudo-Jerome
By this also we are taught that our faith is tottering, if it lean not on the stay of the help of God. But faith by its tears receives the accomplishment of its wishes; Wherefore it continues, When Jesus saw that the multitude came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him.
Theophylact † 1107
The reason that He rebuked the foul spirit, when He saw the crowd running together, was that he did not wish to cure him before the multitude, that He might give us a lesson to avoid ostentation.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
And His rebuking him, and saying, I charge thee, is a proof of Divine power. Again, in that He says not only, come out of him, but also enter no more into him, He shews that the evil spirit was ready to enter again, because the man was weak in faith, but was prevented by the command of the Lord. It goes on, And the spirit cried, and rent him sore, and came out of him; and he was as one dead, insomuch that many said, He is dead. For the devil was not able to inflict death upon him, because the true Life was come.
St Bede † AD 735 ubi sup.
But him, whom the unholy spirit made like unto death, the holy Saviour saved by the touch of His holy hand; wherefore it goes on, But Jesus took him by the hand, and lifted him up, and he arose. Thus as the Lord had shewn Himself to be very God by the power of healing, so He shewed that He had the very nature of our flesh, by the manner of His human touch. The Manichæani indeed madly denies that He was truly clothed in flesh; He Himself, however, by raising, cleansing, enlightening so many afflicted persons by His touch, condemned his heresy before its birth. It goes on: And when he was come into the house, his disciples asked him privately, Why could not we cast him out?
St John Chrysostom † AD 407 ubi sup.
They feared that perchance they had lost the grace conferred upon them; for they had already received power over unclean spirits. It goes on: And he said unto them, This kind can come forth by nothing but by prayer and fasting.
Theophylact † 1107
That is, the whole class of lunatics, or simply, of all persons possessed with devils. Both the man to be cured, and he who cures him, should fast; for a real prayer is offered up, when fasting is joined with prayer, when he who prays is sober and not heavy with food.
St Bede † AD 735 ubi sup.
Again, in a mystical sense, on high the Lord unfolds the mysteries of the kingdom to His disciples, but below He rebukes the multitude for their sins of unfaithfulness, and expels devils from those, who are vexed by them. Those who are still carnal and foolish, He strengthens, teaches, punishes, whilst He more freely instructs the perfect concerning the things of eternity.
Theophylact † 1107
Again, this devil is deaf and dumb; deaf, because he does not choose to hear the words of God; dumb, because he is unable to teach others their duty.
Pseudo-Jerome
Again, a sinner foameth forth folly, gnasheth with anger, pineth away in sloth. But the evil spirit tears him, when coming to salvation, and in like manner those whom he would drag into his maw he tears asunder by terrors and losses, as he did Job.
St Bede † AD 735 ubi sup.
For oftentimes when we try to turn to God after sin, our old enemy attacks us with new and greater snares, which he does, either to instil into us a hatred of virtue, or to avenge the injury of his expulsion.
St Gregory the Great † AD 604 Mor. x. 30
But he who is freed from the power of the evil spirit is thought to be dead; for whosoever has already subdued earthly desires, puts to death within himself his carnal mode of life, and appears to the world as a dead man, and many look upon him as dead; for they who know not how to live after the Spirit, think that he who does not follow after carnal pleasures is altogether dead.
Pseudo-Jerome
Further, in his being vexed from his infancy, the Gentile people is signified, from the very birth of whom the vain worship of idols arose, so that they in their folly sacrificed their children to devils. And for this reason it is said that it cast him into the fire and into the water; for some of the Gentiles worshipped fire, others water.
St Bede † AD 735 ubi sup.
Or by this demoniac are signified those, who are bound by the guilt of original sin, and coming into the world as criminals, are to be saved by grace; and by fire is meant the heat of anger, by water, the pleasures of the flesh, which melt the soul by their sweetness. But He did not rebuke the boy, who suffered violence, but the devil, who inflicted it, because he who desires to amend a sinner, ought, whilst he exterminates his vice by rebuking and cursing it, to love and cherish the man.
Pseudo-Jerome
Again, the Lord applies to the evil spirit what he had inflicted on the man, calling him deaf and dumb spirit, because he never will hear and speak what the penitent sinner can speak and hear. But the devil, quitting a man, never returns, if the man keep his heart with the keys of humility and charity, and hold possession of the gate of freedom.1 The man who was healed became as one dead, for it is said to those who are healed, Ye are dead, and your life is hid with Christ in God. (Col. 3:3.)
Theophylact † 1107 ap. Pseudo-Hier.
Again, when Jesus, that is, the word of the Gospel, takes hold of the hand, that is, of our powers of action, then shall we be freed from the devil. And observe that God first helps us, then it is required of us that we do good; for which reason it is said that Jesus raised him, in which is shewn the aid of God, and that he arose, in which is declared the zeal of man.
St Bede † AD 735 ubi sup.
Further, our Lord, while teaching the Apostles how the worst devil is to be expelled, gives all of us rules for our life; that is, He would have us know that all the more grievous attacks of evil spirits or of men are to be overcome by fastings and prayers; and again, that the anger of the Lord, when it is kindled for vengeance on our crimes, can be appeased by this remedy alone. But fasting in general is not only abstinence from food, but also from all carnal delights, yea, from all vicious passions. In like manner prayer taken generally, consists not only in the words by which we call upon the Divine mercy, but also in all those things which we do with the devotedness of faith in obedience to our Maker, as the Apostle testifies, when he says, Pray without ceasing. (1 Thess. 5:17)
Pseudo-Jerome
Or else, the folly which is connected with the softness of the flesh, is healed by fasting; anger and laziness are healed by prayer. Each wound has its own medicine, which must be applied to it; that which is used for the heel will not cure the eye; by fasting, the passions of the body, by prayer, the plagues of the soul, are healed.
The Latin text
Theophylactus
Postquam gloriam suam tribus discipulis in monte ostenderat, revertitur ad alios discipulos qui cum eo non ascenderant in montem; unde dicitur et veniens ad discipulos suos, vidit turbam magnam circa eos, et Scribas conquirentes cum illis. Pharisaei namque captantes horam, cum praesens non extiterat Christus, accesserunt ut ipsos ad se attraherent
Hieronymus
Non est autem homini requies sub sole: semper parvulos occidit invidia; magnos percutiunt fulgura montes: alii discentes cum fide, ut turbae; alii invidentes cum fastu, ut Scribae, ad Ecclesiam conveniunt. Sequitur et confestim omnis populus videns Iesum, stupefactus est, et expaverunt
Beda
Notanda in omnibus locis distantia mentis Scribarum, et turbae: Scribae enim nihil devotionis, fidei, humilitatis, et reverentiae ei exhibuisse narrantur; sed veniente domino mox omnis turba stupefacta expavit, eumque salutans accurrit; unde sequitur et currens salutavit eum
Theophylactus
Affectabant enim turbae eum videre, ita ut eum venientem a longe salutarent. Quidam vero dicunt, quod aspectus eius ex transfiguratione speciosior factus, turbam ad salutationem eius attrahebat
Hieronymus
Populus autem videns stupefactus est et expavit, non discipuli; quia non est timor in caritate: timor est servorum, stupescere stultorum. Sequitur et interrogavit eos: quid inter vos conquiritis? Quid scilicet dominus interrogat? Ut confessio pariat salutem, et murmur cordis nostri sermonibus piis solvatur
Beda
Potest vero, nisi fallor, intelligi de hoc quaestionem fuisse motam, quare ipsi, cum essent discipuli salvatoris, sanare daemoniacum qui in medio erat positus, non possent; quod ex sequentibus potest convinci, cum dicitur et respondens unus de turba dixit: magister, attuli filium meum ad te habentem spiritum mutum
Chrysostomus in Matth
Hunc hominem Scriptura infirmum in fide ostendit ex hoc quod Christus dicit o generatio incredula, et per hoc quod subdit si potes credere. Sed etsi infidelitas eius occasio extiterit Daemonem non pellendi, incusat tamen discipulos; unde subditur et dixi discipulis tuis ut eicerent illum; et non potuerunt. Vide autem istius insipientiam. Iesum in medio turbarum precatur, discipulos incusans; unde et dominus coram plebe multo magis hoc ei imputat non solum in personam eius accusationem intendens, sed in personam omnium Iudaeorum: probabile enim est multos praesentium scandalizatos, ea quae non conveniebant de discipulis cogitasse; unde sequitur qui eis respondens dixit: o generatio incredula, quamdiu vos patiar? In quo ostendit, et mortem se desiderare, et grave ei esse cum illis conversari
Beda
Intantum autem non est homini iratus, sed vitio, ut statim intulerit afferte illum ad me. Et attulerunt eum. Et cum vidisset eum, statim spiritus conturbavit illum; et elisus in terram volutabatur spumans
Chrysostomus in Matth
Hoc autem dominus permisit propter patrem pueri, ut cum vexantem Daemonem videret, ad fidem futuro miraculo traheretur
Theophylactus
Permittit etiam vexari puerum, ut ex hoc sciremus Daemonis impietatem, qui occidisset eum, nisi fuisset a domino adiutus. Sequitur et interrogavit patrem eius: quantum temporis est ex quo ei hoc accidit? At ille ait: ab infantia; et frequenter eum in ignem et in aquam misit, ut eum perderet
Beda
Erubescat Iulianus, qui dicere audet omnes homines absque peccati contagione nasci in carne, tamquam innocentes per omnia, ut Adam quando creatus est. Quid enim habuit iste puer ut ab infantia Daemonio vexaretur acerbissimo, si nullo originalis peccati vinculo tenebatur, quia constat illum adhuc proprium non habere potuisse peccatum?
Glossa
Exprimit autem in verbis suae petitionis, fidei defectum; unde subdit sed si quid potes, adiuva nos, misertus nostri. Cum enim dicit si quid potes, manifestat se de eius potentia dubitare: quia viderat filium suum a discipulis Christi curatum non esse. Dicit autem misertus nostri, ut designaret miseriam filii qui patiebatur, et patris qui compatiebatur. Sequitur Iesus autem ait illi: si potes credere, omnia possibilia sunt credenti
Hieronymus
Libertatem arbitrii hoc indicat quod dicit si potes. Quae autem sunt omnia quae possibilia sunt credenti, nisi quae in nomine Iesu, idest salutis, postulantur cum lacrymis?
Beda
Aptum autem responsum dominus dedit petenti: ipse enim ait si quid potes, adiuva nos; et dominus: si potes, inquit, credere. At contra leprosus, qui fideliter clamabat: domine, si vis, potes me mundare, congruum suae fidei accepit responsum: volo: mundare
Chrysostomus in Matth
Quod autem dicit, tale est. Tanta est virtutis apud me superabundantia, ut non solum hoc possim, sed et alios hoc faciam operari: quare si credideris, ut oportet, et hunc ipse curare poteris, et alios multos. Sic ergo eum ad fidem reducebat qui adhuc de infidelitate loquitur; unde sequitur et continuo exclamans pater pueri cum lacrymis aiebat: domine, adiuva incredulitatem meam. Sed si crediderat dicens credo, quomodo subdit adiuva incredulitatem meam? Dicamus igitur, quoniam multiplex est fides, introductoria scilicet et perfecta. Hic autem incipiens credere, salvatorem deprecabatur ut apponeret reliquum ad suam virtutem
Beda
Nemo enim repente fit summus, sed in bona conversatione a minimis quisque inchoat, ut ad magna perveniat. Alia namque sunt virtutis exordia, aliud profectus, aliud perfectio. Quia igitur per occultam inspirationem gratiae, meritorum suorum gradibus fides crescit, uno eodemque tempore is qui necdum perfecte crediderat, simul et credebat, et incredulus erat
Hieronymus
Per hoc etiam monstratur quod credulitas nostra infirma est, nisi innixa subsistat adiutorio subsidii Dei; fides autem cum lacrymis optata vota capit: unde sequitur et cum vidisset Iesus concurrentem turbam, comminatus est spiritui immundo, dicens illi: surde et mute spiritus, ego praecipio tibi: exi ab eo, et amplius ne introeas in eum
Theophylactus
Ideo autem cum videret turbam concurrere, comminatus est spiritui immundo, quia nolebat coram turba curare, ut ostentationem fugere doceret
Chrysostomus
Quod autem comminatur, et dicit ego tibi praecipio, divinae attribuitur potestati; quod vero dicit non solum exi ab eo, sed et amplius noli introire in eum, ostendit quia ad reintrandum promptus erat, quia ille nondum erat in fide perfectus; sed hoc domini iussio inhibebat. Sequitur et exclamans, et multum discerpens eum exiit ab eo, et factus est sicut mortuus, ita ut multi dicerent, quia mortuus est. Non enim valuit mortem Diabolus imponere propter verae vitae adventum
Beda in Matth
Quem autem hostis impius morti similem reddidit, hunc pius salvator piae dexterae tactu salvavit; unde sequitur Iesus autem tenens manum eius elevavit eum, et surrexit. Ex quo sicut verum se esse Deum potentia salvandi docuit, ita et veram se habuisse carnis naturam more tactus humani declaravit. Negat namque Manichaeus insanus, veraciter eum carne indutum fuisse; sed ipse cum tot languentes suo tactu erexit, mundavit, illuminavit, haeresim illius, et antequam nata esset, damnavit. Sequitur et cum introisset in domum, discipuli eius secreto interrogabant eum: quare nos non potuimus eicere?
Chrysostomus in Matth
Timebant enim ne forte collatam sibi gratiam amisissent: receperant enim potestatem iam spirituum immundorum. Sequitur et dixit illis: hoc genus in nullo potest exire, nisi in oratione et ieiunio
Theophylactus
Scilicet lunaticorum, vel simpliciter omnium Daemoniorum genus: oportet namque ieiunare eum qui curari debet, et illum qui curat. Sic enim vera oratio perficitur, cum coniungitur orationi ieiunium, quando non gravatur qui orat ex sumptione ciborum, sed sobrius est
Beda
Mystice autem dominus sursum discipulis mysteria regni reserat, deorsum turbis peccata infidelitatis exprobrat, et spiritus malos ab his qui vexantur expellit: nam carnales adhuc et insipientes confortat, docet, castigat; et perfectos liberius de aeternis instruit
Theophylactus
Daemon autem iste surdus et mutus est: surdus, inquantum non vult Dei sermones audire; mutus vero, inquantum non vult alios quod condecens est docere
Hieronymus
Peccator autem spumat stultitia, stridet iracundia, arescit ignavia. Discerpit autem spiritus appropinquantem ad salutem; et similiter quos in ventrem suum trahere desiderat, discerpit per terrores et damna, ut fecit Iob
Beda
Saepe enim dum converti ad Deum post peccata conamur, maioribus novisque antiqui hostis pulsamur insidiis: quod facit ut vel odium virtutis incutiat, vel expulsionis suae vindicet iniuriam
Gregorius Moralium
Velut mortuus autem ostenditur qui a maligni spiritus potestate liberatur: quia quisquis iam terrena desideria subegit, vitam in se carnalis conversationis extinguit et mundo mortuus apparet: quem multi mortuum dicunt, quia qui spiritualiter vivere nesciunt, eum qui carnalia bona non sequitur, extinctum funditus arbitrantur
Hieronymus
Per hoc autem quod ab infantia vexatus est, significatur gentilis populus, cuius a nativitate crevit cultus inutilis idolorum, ut stulte immolaret filios suos Daemoniis; unde dicitur, quod in ignem et aquam eum misit: alii enim de gentibus ignem venerabantur, alii aquam
Beda
Vel in hoc daemoniaco significatur quod qui originalis culpae reatu astricti veniunt in mundum, Christi sunt gratia salvandi. Ignis autem ad fervorem iracundiae referendus est, aqua ad voluptates carnis, quae dissolvere mentem per delicias solent. Non autem puero qui vim patiebatur, sed Daemoni qui inferebat, comminatus est: quia qui peccantem emendare desiderat, vitium utique increpando et execrando debet exterminare, sed hominem amando refovere
Hieronymus
Imputat autem dominus spiritui quod homini praestat, dicens surde et mute spiritus, quia ille nunquam audiet, nec loquetur quod peccator poenitens audit et loquitur. Exiens autem Daemon ab homine, nunquam revertitur, si homo cor suum seraverit clavibus humilitatis et caritatis, et ostium obtinuerit immunitatis. Factus est homo sanatus velut mortuus: sanatis etenim dicitur: mortui estis, et vita vestra abscondita est cum Christo in Deo
Theophylactus
Sed si Iesus, idest evangelicus sermo, teneat manum, idest virtutem activam, tunc a Daemone liberabimur. Vide etiam quod primo Deus nos iuvat, deinde requiritur a nobis quod bonum operemur; unde dicitur, quod Iesus elevavit illum, in quo ostenditur Dei auxilium; et surrexit, in quo monstratur hominis studium
Beda
Dum autem docet dominus apostolos quomodo Daemon nequissimus debeat expelli, omnes instituit ad vitam; ut scilicet noverimus graviora quaeque, vel immundorum spirituum, vel hominum, tentamenta, ieiuniis et orationibus esse superanda: iram quoque domini, cum in ultionem scelerum nostrorum fuerit accensa, hoc remedio singulari posse placari. Ieiunium autem generale est non solum ab escis, sed a cunctis illecebris abstinere carnalibus, immo ab omnibus vitiorum passionibus. Sic et oratio generalis non solum in verbis est quibus divinam clementiam invocamus, verum etiam in omnibus quae in obsequium nostri conditoris fidei devotione gerimus, teste apostolo, qui ait: sine intermissione orate
Hieronymus
Vel stultitia, quae ad luxuriam carnis pertinet, sanatur; ira et ignavia oratione depellitur. Medicina cuiusque vulneris adhibenda est ei. Non sanat oculum quod calcaneo adhibetur. Ieiunio passiones corporis, et oratione pestes sanandae sunt mentis
9:29
Theophylact † 1107
It is after miracles that the Lord inserts a discourse concerning His Passion, lest it should be thought that He suffered because He could not help it; wherefore it is said, And they departed thence, and passed through Galilee: and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him.
St Bede † AD 735 in Marc. 3, 39
He always mingles together sorrowful and joyful things, that sorrow should not by its suddenness frighten the Apostles, but be borne by them with prepared minds.
Theophylact † 1107
After, however, saying what was sorrowful, He adds what ought to rejoice them; wherefore it goes on: And after that he is killed, he shall rise the third day; in order that we may learn that joys come on after struggles. There follows: But they understood not that saying, and were afraid to ask him.
St Bede † AD 735 ubi sup.
This ignorance of the disciples proceeds not so much from slowness of intellect, as from love for the Saviour, for they were as yet carnal, and ignorant of the mystery of the cross, they could not therefore believe that He whom they had recognised as the true God, was about to die; being accustomed then to hear Him often talk in figures, and shrinking from the event of His death, they would have it, that something was conveyed figuratively in those things, which he spoke openly concerning His betrayal and passion. It goes on: And they came to Capernaum.
Pseudo-Jerome
Capernaum means the city of consolation, and agrees with the former sentence, which He had spoken: And after that he is killed, he shall arise the third day. There follows: And being in the house he asked them, What was it that ye disputed among yourselves by the way? But they held their peace.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
Matthew however says, that the disciples came to Jesus, saying, Who is the greatest in the kingdom of heaven? (Matt. 18:1) The reason is, that he did not begin the narrative from its commencement, but omitted our Saviour’s knowledge of the thoughts and words of His disciples; unless we understand Him to mean, that even what they thought and said, when away from Christ, was said unto Him, since it was as well known to Him as if it had been said to Him. It goes on: For by the way they had disputed among themselves, who should be the greatest. (Luke 9:46. Vulg.) But Luke says, that “the thought entered into the disciples which of them should be the greatest;” for the Lord laid open their thought and intention from their private discourse1 according to the Gospel narrative.
Pseudo-Jerome
It was fit also that they should dispute concerning the chief place by the way; the dispute is like the place where it is held; for lofty station is only entered upon to be quitted: as long as a man keeps it, it is slippery, and it is uncertain at what stage, that is, on what day, it will end.
St Bede † AD 735 ubi sup.
The reason why the dispute concerning the chief place arose amongst the disciples seems to have been, that Peter, James, and John, were led apart from the rest into the mountain, and that something secret was there entrusted to them, also that the keys of the kingdom of heaven were promised to Peter, according to Matthew. Seeing however the thoughts of the disciples, the Lord takes care to heal the desire of glory by humility; for He first, by simply commanding humility, admonishes them that a high station was not to be aimed at. Wherefore it goes on: And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.
St Jerome † AD 420
Where it is to be observed, that the disciples disputed by the way concerning the chief place, but Christ Himself sat down to teach humility; for princes toil while the humble repose.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
The disciples indeed wished to receive honour at the hands of the Lord; they also had a desire to be made great by Christ, for the greater a man is, the more worthy of honour he becomes, for which reason He did not throw an obstacle in the way of that desire, but brought in humility.
Theophylact † 1107
For His wish is not that we should usurp for ourselves chief places, but that we should attain to lofty heights by lowliness. He next admonishes them by the example of a child’s innocence; wherefore there follows: And he took a child, and set him in the midst of them.
St John Chrysostom † AD 407 Vict. Ant. e Cat. in Marc. Sed v. Chrys. Hom. in Matt. 58
By the very sight, persuading them to humility and simplicity; for this little one was pure from envy and vain glory, and from a desire of superiority. But He does not only say, If ye become such, ye shall receive a great reward, but also, if ye will honour others, who are such for my sake. Wherefore there follows: And when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me.
St Bede † AD 735 ubi sup.
By which, He either simply shews, that those who would become greater must receive the poor of Christ in honour of Him, or He would persuade them to be in malice children, to keep simplicity without arrogance, charity without envy, devotedness without anger. Again, by taking the child into His arms, He implies that the lowly are worthy of His embrace and love. He adds also, In my name, that they might, with the fixed purpose of reason, follow for His name’s sake that mould of virtue to which the child keeps, with nature for his guide. And because He taught that He Himself was received in children, lest it should be thought that there was nothing in Him but what was seen, he added, And whosoever shall receive me, receiveth not me, but Him that sent me; thus wishing, that we should believe Him to be of the same nature and of equal greatness with His Father.
Theophylact † 1107
See, how great is humility, for it wins for itself the indwelling of the Father, and of the Son, and also of the Holy Ghost.
The Latin text
Theophylactus
Post miracula interponit dominus sermonem de passione, ne putaretur quod involuntarie passus est; unde dicitur et inde profecti praetergrediebantur Galilaeam; nec volebat quemquam scire, idest se ibi esse. Docebat autem discipulos suos, et dicebat illis quoniam filius hominis tradetur in manus hominum, et occident eum
Beda
Semper prosperis miscet tristia, ut cum repente venerint, non terreant apostolos; sed praemeditatis animis ferant
Theophylactus
Postquam vero dixerat quod triste erat, tunc adiungit quod laetificare debet; unde sequitur et occisus, tertia die resurget, ut disceremus ex hoc, quod post angustias laetitiae subsequuntur. Sequitur at illi ignorabant verbum, et timebant eum interrogare
Beda
Haec ignorantia discipulorum non tam de tarditate ingenii, quam de amore nascitur salvatoris, qui carnales adhuc, et mysterii crucis ignari, quem Deum verum cognoverant, mortuum credere nequibant; et quia per figuras eum loquentem saepe audire consueverant, horrentes eventum mortis eius, etiam in eis quae de sua traditione ac passione aperte loquebatur, figurate aliquid significari volebant. Sequitur et venerunt Capharnaum
Hieronymus
Capharnaum dicitur villa consolationis; et congruit interpretatio ad praedictam sententiam, qua dixerat et occisus, tertia die resurget. Sequitur qui cum domi essent, interrogabat eos: quid in via tractabatis? At illi tacebant
Chrysostomus
Matthaeus autem dicit quod accesserunt ad Iesum discipuli dicentes: quis, putas, maior est in regno caelorum? Non enim ab initio narrationem incepit, sed tacuit de intelligentia salvatoris circa discipulorum cogitationes et dicta, quamvis posset intelligi quod ea etiam quae seorsum cogitabant, aut dicebant, dicebant ad eum; quia omnia erant ei ita cognita ac si ad eum dicta fuissent. Sequitur siquidem inter se in via disputaverant, quis esset illorum maior. Lucas autem dicit quod cogitatio intravit in discipulos, quis esset illorum maior. Cogitationem enim et intentionem eorum dominus ex illorum verbis manifestavit secundum historiam evangelicam
Hieronymus
Recte autem in via tractabant de principatu. Similis enim est haec tractatio loco. Principatus enim sicut ingreditur, sic deseritur, et quamdiu tenetur, labitur, et incertum est in qua mansione, idest in qua die, finiatur
Beda
Inde autem videtur orta disputatio discipulorum de primatu, quia viderant Petrum, Iacobum et Ioannem seorsum ductos in montem, secretumque eis ibi aliquid esse creditum; sed et Petro, secundum Matthaeum, claves regni caelorum esse promissas. Videns autem discipulorum cogitationes dominus, curat desiderium gloriae humilitate sanare, et primatum non esse quaerendum, prius simplici humilitatis commonet imperio; unde sequitur et residens vocavit duodecim, et ait illis: si quis vult primus esse, erit omnium novissimus, et omnium minister
Hieronymus
Ubi notandum, quod illi euntes disputabant de principatu, ipse sedens docet humilitatem. Principes enim laborant, humiles quiescunt
Chrysostomus
Appetebant quidem discipuli honorem habere a domino; desiderium etiam eis inerat ut magnificarentur a Christo: quanto enim quis maior est, tanto maioribus honoribus dignus existit; propter hoc non eorum desiderium impedivit, sed humilitatem introduxit
Theophylactus
Non enim vult ut usurpemus nobis primatus, sed per humilitatem altitudinem consequamur. Mox autem monet eos innocentiae puerilis exemplo; unde sequitur et accipiens puerum, statuit eum in medio eorum
Chrysostomus in Matth
Ipso visu eis persuadens humiles esse et simplices: etenim ab invidia et vana gloria parvulus mundus existit, et a concupiscendo primatum. Non solum autem ait: si tales efficiamini, mercedem magnam accipietis; sed et si alios tales honorabitis propter me; unde sequitur quem cum complexus esset, ait illis: quisquis unum ex huiusmodi pueris recipit in nomine meo, me recipit
Beda
In quo vel simpliciter pauperes Christi ab his qui volunt esse maiores, pro eius ostendit honore recipiendos; vel malitia parvulos ipsos esse suadet, ut simplicitatem sine arrogantia, caritatem sine invidia et devotionem sine iracundia conservent. Quod autem complectitur puerum, significat humiles suo dignos esse complexu ac dilectione. Addidit autem in nomine meo, ut formam virtutis quam, natura duce, puer observat, ipsi pro nomine Christi rationis industria sequantur. Sed quia se in pueris recipi docebat, ne putaretur hoc esse solum quod videbatur, subiunxit et quicumque me susceperit non me suscipit, sed eum qui me misit; talem se utique ac tantum credi volens, qualis et quantus est pater
Theophylactus
Vide quantum valet humilitas, patris namque et filii inhabitationem meretur, et etiam spiritus sancti
9:37
St Bede † AD 735 ubi sup.
John, loving the Lord with eminent devotion, thought that He who performed an office to which He had no right was to be excluded from the benefit of it. Wherefore it is said, And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
For many believers received gifts, and yet were, not with Christ, such was this man who cast out devils; for there were many of them deficient in some way; some were pure in life, but were not so perfect in faith; others again, contrariwise.
Theophylact † 1107
Or again, some unbelievers, seeing that the name of Jesus was full of virtue, themselves used it, and performed signs, though they were unworthy of Divine grace; for the Lord wished to extend His name even by the unworthy.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
It was not from jealousy or envy, however, that John wished to forbid him who cast out devils, but because he wished that all, who called on the name of the Lord, should follow Christ, and be one body with His disciples. But the Lord, however unworthy they who perform the miracles may be, incites others by their means to believe on Him, and induces themselves by this unspeakable grace to become better. Wherefore there follows: But Jesus said, Forbid him not.
St Bede † AD 735 ubi sup.
By which He shews that no one is to be driven away from that partial goodness which he possesses already, but rather to be stirred up to that which he has not as yet obtained.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
In conformity to this, He shews that he is not to be forbidden, adding immediately after, For there is no man which shall do a miracle in my name, that can lightly speak evil of me. He says lightly, to meet the case of those who fell into heresy, such as were Simon and Menander, and Cerinthusk; not that they did miracles in the name of Christ, but by their deceptions had the appearance of doing them. But these others, though they do not follow us, cannot however set themselves to say any thing against us, because they honour My name by working miracles.
Theophylact † 1107
For how can he speak evil of Me, who draws glory from My name, and works miracles by the invocation of this very name. There follows, For he that is not against you is on your part.
St Augustine † AD 430 de Con. Evan. 4. 5.
We must take care that this saying of the Lord appear not to be contrary to that, where He says, He who is not with me is against me. (Luke 11:23) Or will any one say that the difference lies in that here He says to His disciples, For he that is not against you is on your part, but in the other He speaks of Himself, He who is not with me is against me? As if indeed it were possiblel that he who is joined to Christ’s disciples, who are as His members, should not be with Him. How if it were so, could it be true that he that receiveth you receiveth me? (Matt. 10:40) Or how is he not against Him, who is against His disciples? Where then will be that saying, He who despiseth you, despiseth me? But surely what is implied is, that a man is not with Him in as far as he is against Him, and is not against Him in as far as he is with Him. For instance, he who worked miracles in the name of Christ, and yet did not join himself to the body of His disciples, in as far as he worked the miracles in His name, was with them, and was not against them: again, in that he did not join their society, he was not with them, and was against them. But because they forbade his doing that in which he was with them, the Lord said unto them, Forbid him not; for they ought to have forbidden his being without their society, and thus to have persuaded him of the unity of the Church, but they should not have forbidden that in which he was with them, that is, his commendation of the name of their Lord and Master by the expulsion of devils. Thus the Church Catholic does not disapprove in heretics the sacraments, which are common, but she blames their division, or some opinion of theirs adverse to peace and to truth; for in this they are against us.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
Or else, this is said of those who believe on Him, but nevertheless do not follow Him from the looseness of their lives. Again, it is said of devils, who try to separate all from God, and to disperse His congregation. There follows, For whosoever shall give you a cup of cold water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.
Theophylact † 1107
Not only will I not forbid him who works miracles in My name, but also whosoever shall give you the smallest thing for My name’s sake, and shall receive you, not on account of human and worldly favour, but from love to Me, shall not lose his reward.
St Augustine † AD 430 de Con. Evan. 4. 6
By which He shews, that he of whom John had spoken was not so far separated from the fellowship of the disciples, as to reject it, as a heretic, but as men are wont to hang back from receiving the Sacraments of Christ, and yet favour the Christian name, so as even to succour Christians, and do them service only because they are Christians. Of these He says they shall not lose their reward; not that they ought already to think themselves secure on account of this good will which they have towards Christians, without being washed with His baptism, and incorporated in His unity, but that they are already so guided by the mercy of God, as also to attain to these, and thus to go away from this life in security.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
And that no man may allege poverty, He mentions that, of which none can be destitute, that is, a cup of cold water, for which also he will obtain a reward; for it is not the value of the gift, but the dignity of those who receive it, and the feelings of the giver, which makes a work worthy of reward. His words shew that His disciples are to be received, not only on account of the reward, which he who receives them obtains, but also, because he thus saves himself from punishment. There follows: And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea: as though He would say,1 All who honour you for My sake have their reward, so also those who dishonour you, that is, offend you, shall receive the worst of vengeance. Further, from things which are palpable to us, He describes an intolerable torment, making mention of a millstone, and of being drowned; and He says not, let a millstone be hanged about his neck, but, it is better for him to suffer this, shewing by this that some more heavy evil awaits him. But He means by little ones that believe on Me, not only those who follow Him, but those who call upon His name, those also who offer a cup of cold water, though they do not any greater works. Now He will have none of these offended or plucked away; for this is what is meant by forbidding them to call upon His name.
St Bede † AD 735 ubi sup.
And fitly the man who is offended is called a little one, for he who is great, whatever he may suffer, departs not from the faith; but he who is little and weak in mind looks out for occasions of stumbling. For this reason we must most of all look to those who are little ones in the faith, lest by our fault they should be offended, and go back from the faith, and fall away from salvation.
St Gregory the Great † AD 604 in Ezech. 1. Hom. 7
We must observe, however, that in our good works we must sometimes avoid the offence of our neighbour, sometimes look down upon it as of no moment. For in as far as we can do it without sin, we ought to avoid the offence of our neighbour; but if a stumblingblock is laid before men in what concerns the truth, it is better to allow the offence to arise, than that the truth should be abandoned.
St Gregory the Great † AD 604 de cura past. p. i. c. 2
Mystically by a millstone is expressed the tedious round and toil of a secular life, and by the depths of the sea, the worst damnation is pointed out. He who therefore, after having been brought to a profession of sanctity, destroys others, either by word or example, it had been indeed better for him that his worldly deeds should render him liable to death, under a secular garb, than that his holy office should hold him out as an example for others in his faults, because doubtless if he had fallen alone, his pain in hell would have been of a more endurable kind.
The Latin text
Beda
Ioannes praecipua devotione dominum amans, excludendum beneficio putavit eum qui non recte utatur officio; unde dicitur respondit illi Ioannes dicens: magister, vidimus quemdam in nomine tuo eicientem Daemonia, qui non sequitur nos, et prohibuimus eum
Chrysostomus
Multi enim credentium charismata receperunt, nec tamen cum Christo erant; qualis erat hic qui Daemones eiciebat: non enim omnes ad omnia ordinate se habebant: alii enim erant purae vitae, fidem autem tam perfecte non habebant; alii vero e contrario
Theophylactus
Vel etiam quidam increduli videntes nomen Iesu virtuosum, dicebant et ipsi hoc nomen, et signa faciebant, licet divina gratia essent indigni: volebat enim dominus etiam per indignos nomen suum ampliare
Chrysostomus
Non autem zelo, seu invidia motus Ioannes prohibebat illum qui Daemones expellebat; sed volebat quod omnes qui nomen domini invocabant, sequerentur Christum, et essent cum discipulis unum. Sed dominus per hos qui miracula faciunt, licet sint indigni, alios provocat ad fidem, et ipsosmet per hanc ineffabilem gratiam inducit ut fiant meliores; unde sequitur Iesus autem ait: nolite prohibere eum
Beda
In quo docet neminem a bono quod ex parte habet, esse arcendum; sed ad hoc potius quod nondum habet, esse provocandum
Chrysostomus
Decenter autem eum non esse prohibendum ostendit consequenter dicens nemo est enim qui faciat virtutes in nomine meo, et possit cito male loqui de me. Hoc autem dicit propter eos qui in haeresim ceciderunt, quales erant Simon, et Menander et Cerinthus; neque enim illi in nomine Christi miracula faciebant; sed deceptionibus quibusdam facere videbantur. Isti vero etsi non sequuntur nos, non tamen contra nos aliquid firmiter dicere valebunt, eo quod honorant in operando virtutes nomen meum
Theophylactus
Qualiter enim male de me loquitur qui ex nomine meo occasionem gloriae habet, et per hoc quod ipsum invocat, miracula operatur? Sequitur qui enim non est adversum vos, pro vobis est
Augustinus de Cons. Evang
Videndum est, ne hoc illi sententiae domini videatur contrarium, ubi ait: qui mecum non est, adversum me est. An hoc interesse aliquis dicet, quia hic discipulis ait qui non est adversum vos, pro vobis est; ibi autem de seipso locutus est: qui mecum non est, adversum me est? Quasi non possit cum illo non esse qui discipulis eius tamquam membris eius sociatur. Alioquin quomodo verum erit: qui vos recipit, me recipit? Aut potest etiam non esse adversus eum qui fuerit adversus discipulos suos? Nam ubi erit illud: qui vos spernit, me spernit? Sed nimirum hoc vult intelligi intantum cum illo non esse aliquem, inquantum est adversus illum; et intantum adversus illum non esse, inquantum cum illo est: exempli gratia, sicut iste qui in nomine Christi virtutes faciebat, et in societate discipulorum non erat, inquantum operabatur virtutes in illo nomine, intantum cum ipsis erat, et adversus eos non erat; inquantum vero eorum societati non adhaerebat, intantum cum ipsis non erat, et adversus eos erat. Sed quia illi hoc eum facere prohibuerunt in quo cum ipsis erat, dixit eis dominus nolite prohibere: illud enim prohibere debuerunt quod extra eorum erat societatem, ut illi unitatem Ecclesiae suaderent, non illud in quo cum illis erat, nomen scilicet magistri et domini eorum in expulsione Daemonum commendans, sicut Ecclesia Catholica facit, non improbans in haereticis sacramenta communia, sed divisionem, vel aliquam adversam paci veritatique sententiam: in hoc enim adversus nos sunt
Chrysostomus
Vel aliter. Hoc dicitur de credentibus in eum, qui tamen ipsum non sequuntur propter vitae laxationem. Illud autem de Daemonibus dicitur, qui a Deo omnes student separare, et congregationem eius dispergere. Sequitur quisquis enim potum dederit vobis calicem aquae frigidae in nomine meo, quia Christi estis, amen dico vobis, non perdet mercedem suam
Theophylactus
Quasi dicat: non solum hunc qui in nomine meo miracula operatur, non prohibeo; sed et quisquis minimum quid dederit vobis propter nomen meum, et receperit vos propter me, non propter humanam gratiam et mundanam, non perdet mercedem suam
Augustinus de Cons. Evang
Unde ostendit quod ille de quo Ioannes suggesserat, non ita separabatur a societate discipulorum ut eam tamquam haereticus improbaret; sed sicut solent homines nondum audere Christi suscipere sacramenta, et tamen nomini favere Christiano, ita ut Christianos etiam suscipiant, et non ob aliud eis nisi quia Christiani sunt obsequantur; de quibus dicit, quod non perdent mercedem suam: non quia iam tuti atque securi sibi debeant videri ex hac benevolentia quam erga Christianos habent, etiam si Christi Baptismo non abluantur, nec unitati eius incorporentur; sed quia ita iam Dei misericordia gubernentur ut ad ea quoque perveniant, atque ita securi de hoc saeculo abscedant
Chrysostomus
Et ne quis paupertatem alleget, ponit illud quo non contingit egere, scilicet calicem aquae frigidae; pro quo etiam consequetur mercedem. Non enim pretium dati, sed dignitas recipientium, et affectus dantium facit opus dignum mercede. Non solum autem recipiendos discipulos verbo ostendit ex mercede quam aliquis consequitur, sed etiam quia retrahitur a tormento. Sequitur et qui scandalizaverit unum ex his pusillis credentibus in me, bonum est ei magis, si circumdaretur mola asinaria collo eius, et in mare mitteretur; quasi dicat: si qui vos propter me honorant, mercedem habent; sic et inhonorantes, idest scandalizantes, ultimam accipient ultionem. Ex manifestis autem nobis tormentum describit intolerabile, faciens mentionem molae et submersionis; et non ait: mola suspendatur in collo, sed bonum est ei hoc sustinere, demonstrans quoniam eum gravius aliquod malum expectat. Pusillos autem in se credentes dicit eos qui invocant nomen eius, non solum sequentes; etiam eos qui calicem frigidum offerunt, et non operantur alia maiora. Istorum autem neminem vult scandalizari, neque supplantari; hoc enim est prohibere nomen eius invocare
Beda
Recte autem qui scandalizari potest, pusillus appellatur: qui enim magnus est, quodcumque passus fuerit, non declinat a fide; qui autem pusillus est animo, et parvus, occasiones quaerit quo scandalizetur. Propterea oportet nos maxime his consulere qui parvi sunt in fide, ne occasione nostri offendantur, et recedant a fide, ac decidant a salute
Gregorius super Ezech
Notandum tamen, quod in nostro bono opere aliquando cavendum est scandalum proximi, aliquando autem pro nihilo contemnendum. In quantum enim sine peccato possumus vitare proximi scandalum, debemus; si autem de veritate scandalum ponitur, utilius permittitur scandalum nasci, quam veritas relinquatur
Gregorius Reg. Pastor
Mystice autem in mola asinaria saecularis vitae circuitus ac labor exprimitur, et per profundum maris extrema damnatio designatur. Qui ergo ad sanctitatis speciem deductus, vel verbo ceteros destruit, vel exemplo, melius profecto erat ut hunc ad mortem sub exteriore habitu terrena acta constringerent, quam sacra officia in culpa ceteris imitabilem demonstrarent: quia nimirum si solus caderet, utcumque hunc tolerabilior Inferni poena cruciaret
9:42
St Bede † AD 735 ubi sup.
Because the Lord had taught us not to offend those who believe on Him, He now as next in order warns us how much we should beware of those who offend us, that is, who by their words or conduct strive to drag us into the perdition of sin; wherefore He says, And if thy hand offend thee, cut it off.
St John Chrysostom † AD 407 Hom. in Matt. 59
He says not this of our limbs, but of our intimate friends, whom as being necessary to us we look upon as our limbs; for nothing is so hurtful as mischievous society.
St Bede † AD 735 ubi sup.
That is, He calls by the name of hand, our intimate friend, of whose aid we daily stand in need; but if such an one should wish to do us a hurt in what concerns our soul, he is to be driven away from our society, lest by choosing a portion in this life with one who is lost, we should perish together with him in that which is to come. Where fore there follows, It is better for thee to enter into life maimed, than having two hands to enter into hell.
The Gloss non occ.
By maimed He means, deprived of the help of some friend, for it is better to enter into life without a friend, than to go with him into hell.
Pseudo-Jerome
Or else, It is better for thee to enter into life maimed, that is, without the chief place, for which you have wished, than having two hands to go into eternal fire. The two hands for high station are humility and pride; cut off pride, keeping to the estate of lowliness.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
Then He introduces the witness of prophecy from the prophet Isaiah, saying, Where their worm dieth not, and the fire is not quenched. (Isa. 66:24) He says not this of a visible worm, but He calls conscience, a worm, gnawing the soul for not having done any good thing; for each of us shall be made his own accuser, by calling to mind what he has done in this mortal life, and so their worm remains for ever.
St Bede † AD 735 ubi sup.
And as the worm is the pain which inwardly accuses, so the fire is a punishment which rages without us; or by the worm is meant the rottenness of hell, by the fire, its heat.
St Augustine † AD 430 de Civ. Dei, 21.9
But those who hold that both of these, namely, the fire and the worm, belong to the pains of the soul, and not of the body, say also that those who are separated from the kingdom of God are tortured, as with fire, by the pangs of a soul, repenting too late, and hopelessly; and they not unfitly contend that fire may be put for that burning grief, as says the Apostle, Who is offended, and I burn not? (2 Cor. 11:29) They also think that by the worm must be understood the same grief, as is said: As a moth destroys a garment, and a worm wood, so grief tortures the heart of man. (Prov. 25:20. vulg.) All those who hesitate not to affirm that there will be pain both of body and soul in that punishment, affirm that the body is burnt by the fire. But although this is more credible, because it is absurd that there either the pains of body or of soul should be wanting, still I think that it is easier to say that both belong to the body than that neither; and therefore it seems to me that Holy Scripture in this place is silent about the pains of the soul, because it follows that the soul also is tortured in the pains of the body. Let each man therefore choose which he will, either to refer the fire to the body, the worm to the soul, the one properly, the other in a figure, or else both properly to the body; for living things may exist even in fire, in burnings without being wasted, in pain without death, by the wondrous power of the Almighty Creator. It goes on: And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feel to be cast into hell, into the fire that never shall be quenched; where their worm, dieth not, and the fire is not quenched.
St Bede † AD 735 ubi sup.
A friend is called a foot, on account of its service in going about for us, since he is as it were ready for our use. It goes on: And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire; where their worm dieth not, and the fire is not quenched. A friend who is useful, and anxious, and sharp in perception, is called an eye.
St Augustine † AD 430 de Con. Evan. 4. 6
Here truly it appears that they who do acts of devotedness in the name of Christ, even before they have joined themselves to the company of Christians, and have been washed in the Christian Sacraments, are more useful than those who though already bearing the name of Christians, by their doctrine drag their followers with themselves into everlasting punishment; whom also under the name of members of the body, He orders, as an offending eye or hand, to be torn from the body, that is, from the fellowship itself of unity, that we may rather come to everlasting life without them, than with them go into hell. But the separation of those who separate themselves from them consists in the very circumstance of their not yielding to them, when they would persuade them to evil, that is, offend them. If indeed their wickedness becomes known to all the good men, with whom they are connected, they are altogether cut off from all fellowship, and even from partaking in the heavenly Sacraments. If however they are thus known only to the smaller number, whilst their wickedness is unknown to the generality, they are to he tolerated in such a way that we should not consent to join in their iniquity, and that the communion of the good should not be deserted on their account.
St Bede † AD 735 ubi sup.
But because the Lord had three times made mention of the worm and the fire, that we might be able to avoid this torment, He subjoins, For every one shall be salted with fire. For the stink of worms always arises from the corruption of flesh and blood, and therefore fresh meat is seasoned with salt, that the moisture of the blood may be dried off, and so it may not breed worms. And if, indeed, that which is salted with salt, keeps off the putrefying worm, that which is salted with fire, that is, seasoned again with flames, on which salt is sprinkled, not only casts off worms, but also consumes the flesh itself. Flesh and blood therefore breed worms, that is, carnal pleasure, if unopposed by the seasoning of continence, produces everlasting punishment for the luxurious; the stink of which if any man would avoid, let him take care to chasten his body with the salt of continence, and his mind with the seasoning of wisdom, from the stain of error and vice. For salt means the sweetness of wisdom, and fire, the grace of the Holy Spirit. He says therefore, Every one shall be salted with fire, because all the elect ought to be purged by spiritual wisdom, from the corruption of carnal concupiscence. Or else, the fire is the fire of tribulation, by which the patience of the faithful is proved, that it may have its perfect work.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
Similar to this is that which the Apostle says, And the fire shall try every man’s work of what sort it is. (1 Cor. 3:13.) Afterwards he brings in a witness from Leviticus: which says, And every oblation of thy meat offering shall thou season with salt. (Lev. 2:13.)
Pseudo-Jerome
The oblation of the Lord is the race of man, which is here salted by means of wisdom, whilst the corruption of blood, the nurse of rottenness, and the mother of worms, is being consumed, which there also shall he tried by the purgatorial firem.
St Bede † AD 735 ubi sup.
We may also understand the altar to be the heart of the elect, and the victims and sacrifices to be offered on the altar are good works. But in all sacrifices salt ought to be offered, for that is not a good work which is not purged by the salt of wisdom from all corruption of vain glory, and other evil and superfluous thoughts.
Pseudo-Chrysostom v. Vict. Ant. in Cat.
Or else it is meant, that every gift of our victim, which is accompanied by prayer and the assisting of our neighbour, is salted with that divine fire, of which it is said, I am come to send fire on earth. (Luke 12:49.) Concerning which it is added: Salt is good; that is, the fire of love. But if the salt have lost his saltness, that is, is deprived of itself, and that peculiar quality, by which it is called good, where with will ye season it? For there is salt, which has saltness, that is, which has the fulness of grace; and there is salt, which has no saltness, for that which is not peaceful is salt unseasoned.
St Bede † AD 735 ubi sup.
Or the good salt is the frequent hearing of God’s word, and the seasoning the hidden parts of the heart with the salt of spiritual wisdom.
Theophylact † 1107
For as salt preserves flesh, and suffers it not to breed worms, so also the discourse of the teacher, if it can dry up what is evil, constrains carnal men, and suffers not the undying worm to grow up in them. But if it be without saltness, that is, if its virtue of drying up and preserving be gone, with what shall it be salted?
Pseudo-Chrysostom v. Vict. Ant. in Cat.
Or, according to Matthew, the disciples of Christ are the salt, which preserves the whole world, resisting the rottenness which proceeds from idolatry and sinful fornication. For it may also be meant, that each of us has salt, in as far as he contains in himself the graces of God. Wherefore also the Apostle joins together grace and salt, saying, Let your speech be always with grace, seasoned with salt. (Col. 4:6) For salt is the Lord Jesus Christ, Who was able to preserve the whole earth, and made many to be salt in the earth: and if any of these be corrupted, (for it is possible for even the good to be changed into corruption,) they are worthy to be cast out.
Pseudo-Jerome
Or otherwise; That salt is saltless which loves the chief place, and dares not rebuke others. Wherefore there follows, Have salt in yourselves, and have peace one with another. That is, let the love of your neighbour temper the saltness of rebuke, and the salt of justice season the love of your neighbour.
St Gregory the Great † AD 604 De cura past. iii. c. 22
Or this is said against those whom greater knowledge, while it raises above their neighbours, cuts off from the fellowship of others; thus the more their learning increases, the more they unlearn the virtue of concord.
St Gregory the Great † AD 604 Ibid. ii. 4
He also who strives to speak with wisdom should be greatly afraid, lest by his eloquence the unity of his hearers be thrown into confusion, lest, while he would appear wise, he unwisely cut asunder the bonds of unity.
Theophylact † 1107
Or else, he who binds himself to his neighbour by the tie of love, has salt, and in this way peace with his neighbour.
St Augustine † AD 430 de Con. 4. 6
Mark relates that the Lord said these things consecutively, and has put down some things omitted by every other Evangelist, some which Matthew has also related, others which both Matthew and Luke relate, but on other occasions, and in a different series of events. Wherefore it seems to me that our Lord repeated in this place discourses which He had used in other places, because they were pertinent enough to this saying of His, by which He prevented their forbidding miracles to be wrought in His name, even by him who followed Him not together with His disciples.
The Latin text
Beda
Quia supra docuerat dominus ne scandalizaremus eos qui credunt in eum, nunc consequenter admonet quantum cavere debeamus eos qui scandalizare nos, idest verbo, vel exemplo suo ad ruinam peccati propellere, certant; unde dicitur et si scandalizaverit te manus tua, abscinde illam
Chrysostomus
Non de membris hoc dicit, sed de propinquis amicis, quos quantum ad necessaria in membrorum ordine nos habemus: nihil enim tam nocivum ut perniciosa societas
Beda
Manum quippe nostram appellat necessarium amicum, cuius auxilio quotidiano opus habemus; sed si talis nos laedere in causa animae voluerit, excludendus est a nostra societate, ne si cum perdito in hac vita partem habere volumus, simul in futuro cum illo pereamus; unde sequitur bonum est tibi debilem introire in vitam, quam duas manus habentem ire in Gehennam, in ignem inextinguibilem
Glossa
Debilem dicit adiutorio alicuius amici privatum: nam melius est absque amico ire in vitam, quam cum eo ire in Gehennam
Hieronymus
Vel aliter. Bonum est tibi debilem ingredi in vitam, idest, sine cupito principatu, quam duas manus habentem. Duae manus principatus sunt humilitas et superbia. Abscinde superbiam, tenens humilem principatum
Chrysostomus
Deinde testimonium propheticum ex Isaia propheta inducit, dicens ubi vermis eorum non moritur, et ignis non extinguitur. Non de sensibili verme hoc dicit, sed vermem conscientiam vocat mordentem animam, quod non sit operata bonum. Unusquisque enim sui ipsius accusator fiet, rememorans quae gessit in vita mortali, et sic eorum vermis immortalis permanet
Beda
Sicut autem vermis est dolor interius accusans, sic ignis est poena extrinsecus saeviens. Vel in verme putredinem Gehennae, sicut in igne ardorem designat
Augustinus de Civ. Dei
Utrumque autem horum, ignem scilicet, ac vermem, qui volunt ad animae poenas, non ad corporis pertinere, dicunt etiam uri dolore animae, sero ac infructuose poenitentis, eos qui fuerint a regno Dei separati; et ideo ignem pro isto dolore urente non incongrue poni posse contendunt, secundum illud apostoli: quis scandalizatur, et ego non uror? Eumdem etiam dolorem vermem putant intelligendum esse, secundum illud: sicut tinea vestimentum, vermis lignum, sic moeror excruciat cor viri. Qui vero poenas et animae et corporis in illo supplicio futuras esse non dubitant, igne uri corpus, animam vero rodi quodammodo verme moeroris affirmant; quod etsi credibilius dicitur, quia utique absurdum est ibi dolorem aut corporis, aut animae defuturum; ego tamen facilius existimo ut ad corpus utrumque dicam pertinere quam neutrum: et ideo tacitum esse in istis divinae Scripturae verbis animi dolorem, quia consequens esse intelligitur ut corpore dolente animus quoque crucietur. Eligat ergo quisque quod placet: aut ignem tribuere corpori, animae vermem, hoc proprie, illud tropice; aut utrumque proprie corpori. Possunt enim animalia etiam in ignibus vivere, in ustione sine consumptione, in dolore sine morte per miraculum potentissimi creatoris. Sequitur et si pes tuus scandalizat te
Beda
Pes amicus dicitur propter ministerium discursus, quasi nostris usibus accommodatus. Sequitur quod si oculus tuus scandalizat te. Oculus dicitur amicus utilis atque sollicitus et acutus ad perspiciendum
Augustinus de Cons. Evang
Hic profecto apparet quod illi qui nomini Christi sunt devoti, et priusquam Christianorum numero socientur, utiliores sunt quam hi qui, cum iam Christiani appellentur et Christianis sacramentis imbuti sint, talia suadent ut eos quibus ea persuaserint, secum in aeternam poenam pertrahant: quos membrorum corporalium nomine, tamquam manum vel oculum scandalizantem, iubet erui a corpore, hoc est ab ipsa unitatis societate; ut sine his potius veniatur ad vitam, quam cum eis eatur in Gehennam. Hoc ipso autem separantur a quibus separantur, quod eis mala suadentibus, hoc est scandalizantibus, non consentiunt. Et si quidem omnibus bonis cum quibus eis societas est, de hac perversitate innotescunt, ab omni penitus societate atque ab ipsa divinorum sacramentorum participatione separentur. Si autem quibusdam ita noti sunt, pluribus autem ista eorum est ignota perversitas, ita tolerandi sunt ut neque illis ad iniquitatis communionem consentiatur, neque propter illos bonorum societas deseratur
Beda
Quia vero dominus tertio mentionem vermis et ignis fecerat, ut hoc valeamus evitare tormentum, subdit omnis enim igne salietur. Foetor enim vermium de corruptione solet nasci carnis et sanguinis; ideoque caro recens sale conditur, ut exsiccato humore sanguineo, vermescere nequeat. Et quidem quod sale salitur, vermis putredinem arcet; quod vero igne salitur, idest ignibus sale aspersis reconditur, non solum vermes abicit, sed ipsam quoque carnem consumit. Caro ergo et sanguis vermes creat: quia delectatio carnalis, cui condimentum continentiae non resistit, poenam luxuriosis generat aeternam; cuius foetorem quisquis vitare desiderat, et corpus sale continentiae, et mentem studeat condimento sapientiae ab erroris et vitiorum labe castigare. Sal enim dulcedinem sapientiae, ignis spiritus sancti gratiam designat. Dicit ergo omnis igne salietur: quia omnis electus sapientia spirituali debet a corruptione concupiscentiae carnalis expurgari. Vel ignis est tribulationis, quo patientia fidelium, ut perfectum opus habere possit, exercetur
Chrysostomus
Simile autem est huic quod dicit apostolus: uniuscuiusque opus quale sit ignis probabit. Postea a Levitico testimonium introducit dicens et omnis victima salietur
Hieronymus
Victima domini est genus humanum, quod hic ratione sapientiae salitur, dum corruptio sanguinis, custodia putredinis et mater vermium, consumetur, et illic Purgatorio igne examinabitur
Beda
Possumus et ita intelligere: quod altare Dei sit cor electorum; hostiae vero et sacrificia in hoc altari offerenda, bona sunt opera fidelium. In omnibus autem sacrificiis sal debet offerri: quia nullum est opus bonum quod non sal sapientiae ab omni corruptione vanae laudis ceterisque pravis sive superfluis cogitationibus expurgat
Chrysostomus
Vel hoc dicitur, quia omne munus victimae nostrae, quae est secundum orationem et proximi subventionem, salitur igne divino, de quo dicitur: ignem veni mittere in terram; de quo subditur bonum est sal, idest ignis dilectionis. Quod si sal insulsum fuerit, idest seipso privatum, et propria qualitate per quam dicitur bonum, in quo illud condietis? Sunt enim sales sal habentes, qui scilicet habent gratiae plenitudinem; et sunt sales sal non habentes: qui enim non sunt pacifici, sal sunt insulsum
Beda
Vel bonum est sal: bonum est Dei verbum audire frequentius et sale sapientiae spiritualis cordis arcana condire
Theophylactus
Sicut enim sal carnes conservat, et vermes eas non sinit generare, sic et sermo doctoris, si desiccativus erit, carnales homines constringit, et in eis inextinguibilem vermem non sinit generari; si vero sit insulsus, idest si virtutem desiccativam et conservativam non habeat, in quo condietur?
Chrysostomus
Vel, secundum Matthaeum, discipuli Christi sunt sal, qui totum orbem conservant, resistentes putredini, quae est ab idololatria et fornicatione peccatorum. Potest etiam intelligi quod unusquisque nostrum habeat tantum salis quantum capax est Dei gratiarum; unde et apostolus coniungit gratiam sali, dicens: sermo vester sit in gratia sale conditus. Sal etiam est dominus Iesus Christus, qui fuit sufficiens totam terram conservare, et multos in terra fecit sales: quorum si aliquis marcescat (possibile est enim et bonos in putredinem transmutari), dignum est ut foras mittatur
Hieronymus
Vel aliter. Sal insulsum est qui amat principatum et increpare non audet; unde sequitur habete in vobis sal, et pacem habete inter vos: ut scilicet salsedinem correptionis amor proximi temperet, et dilectionem proximi sal iustitiae condiat
Gregorius super Ezech
Vel hoc dicitur contra quosdam, quos dum maior scientia erigit, a ceterorum societate disiungit; et quo plus sapiunt, eo a concordiae virtute resipiscunt
Gregorius Reg. Pastor
Qui etiam loqui sapienter nititur, magnopere metuat ne eius eloquio audientium unitas confundatur; ne dum sapiens videri desiderat, unitatis compagem insipienter abscindat
Theophylactus
Vel qui constringit se vinculo dilectionis ad proximum, hic salem habet, et ex hoc pacem cum fratre suo
Augustinus de Cons. Evang
Haec Marcus dominum locutum fuisse contextim commemorat; et aliqua posuit quae nullus alius Evangelistarum posuit, alia vero quae Matthaeus quoque posuit, et aliqua quae Matthaeus et Lucas; sed illi ex aliis occasionibus et in alio rerum ordine: unde mihi videtur etiam hoc loco dominum ideo dixisse quae aliis locis dixit, quia satis pertinebant ad hanc ipsam eius sententiam, qua vetuit prohiberi virtutes in nomine suo fieri, etiam ab illo qui cum discipulis eum non sequebatur
9:1
2 Jesus is transfigured. 11 He instructeth his disciples concerning the coming of Elias: 14 casteth forth a dumb and deaf spirit: 30 foretelleth his death and resurrection: 33 exhorteth his disciples to humanity: 38 bidding them not to prohibit such as be not against them, nor to give offence to any of the faithful. Ver. 12. And be despised: Gr. ε̉ξουδενωθη̃, i.e., be nothing accounted of. Understand, thus shall it happen to Elias, that when by his great labours he has restored the faith, he shall in return for such great benefits receive curses and ill-treatment from the ungrateful and the impious, and shall at last be killed by them. Ver. 15. And presently all the people seeing Jesus, were astonished, and struck with fear: and running to Him, they saluted Him. They were astonished because they saw Jesus so unexpectedly present after His absence, and at so opportune a time, to defend His disciples against the scribes. Again, it was because they saw in the face of Jesus, who had a little while before been transfigured, some remaining rays of His splendour; just as there were in the countenance of Moses, after his converse with God, rays, and, as it were, horns of light. Ver. 19. Troubled him. Gr. ε̉σπάραξεν, i.e., bruised, tore, convulsed his whole body. Wherefore it is added in explanation, and being thrown down upon the ground, he wallowed about foaming, because, in fact, the demon was experiencing the power of Christ, and foresaw that he would speedily be cast out, therefore with indignation and gnashing of teeth he thus grievously afflicted and tormented the energumen. Ver. 29. They passed through Galilee, and He would not that any one should know it. Lest He should be detained by the Galileans from love of Himself and His benefits. For He was hastening to Jerusalem to His cross and death, about which He was speaking privately to His disciples, that He might accomplish the will of His Father, and redeem the human race.
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Ver. 31. But they understood not the word. That is to say, in what manner, and for what cause, Christ was to die; and how these words concerning His near approaching death agreed with what He had often told them, that His kingdom was at hand. For otherwise the Apostles understood and believed that Christ would die (see Mat 17:23), when they are said to have been sorry at this saying of Christ concerning His death. Unless you prefer to say that they were ignorant of the death of Christ, because they were in hesitation with respect to it on account of the different sayings of Christ, apparently inconsistent with one another, and that accordingly they inclined to the view which was the more pleasing to them. For it was this which they wished to be true. "For so lovers frame dreams for themselves." So they endeavoured to persuade themselves that these words of Christ concerning His death had some other hidden meaning, and that they were not to be taken literally, but mystically. Ver. 37. John answered Him, saying, Master, we saw one casting out devils in Thy name, who followeth not us, and we forbade him. It is as though he said, "Have we done well or ill?" John asks this question not out of envy, as Calvin would have it, but out of love and zeal for the honour of Christ. And it was occasioned by what He had said in the preceding verse, Whosoever shall receive one such little child in My name receiveth Me. As though he said, If he who receives a little one in Thy name receiveth Thy Father and Thyself, what must we think concerning him who works miracles in Thy name, and yet followeth not us, that is, is not Thy attendant and disciple, as we are? "Because," says Cyril (in Catena in Luk 11:49), "the Saviour had given power to His Apostles to cast out unclean spirits, they thought that it had been conceded to none others save themselves to enjoy such dignity." So Theophylact and Victor. Here observe that those who thus cast out devils in the name of Christ, and yet did not follow Him, were believers, but imperfect ones, forasmuch as they shrank from the rugged poverty and renunciation of their goods, such as was the lot of the Apostles. They shrank from following Christ in His evangelical labours and His persecutions. Still they have some faith in Christ, by virtue of which they cast out devils. So S. Ambrose (in Luk 11:49). And in so doing Christ wrought and co-operated with them, that His power and glory might be the more made manifest, which wrought such great things by means of those who were so imperfect, and, as it were, aliens. Observe, in the next place, that the Apostles did not forbid such people through hatred, but out of zeal for Christ, as though they were detracting from the glory of Christ and His ordinance, according to chap. iii. 15, where Christ gives to His Apostles only the power of casting out devils. But this zeal of theirs was indiscreet, especially because they had rashly, without consulting Christ, forbidden them. And Christ showed them that this was so for a double reason. The first is what He brings forward in the next verse. In a similar manner, when Joshua saw Eldad and Medad prophesying, he wished to forbid them, as if they were detracting from the glory of Moses, in that they had not received the spirit of prophecy from Moses. But Moses checked him by saying, "Enviest thou for my sake? Would that all the people were prophets, and that the Lord would put His Spirit upon them!" (Num 11:29). This is the Spirit of Christ, the spirit of love and of the Holy Ghost, which makes large the heart, and envieth none, but rejoices in all good things, by whomsoever and in what way soever they are wrought (see 1Co 13.). Ver. 38. But Jesus said, Do not forbid him, for there is no man that doth a miracle in My name, and can soon (Gr. τάχα, i.e., easily) speak ill of Me. Do not hinder him in a good work, and one that honours Me; because even if he does not follow Me, yet he is doing the selfsame thing which you do, that is to say, he is celebrating My name, and he is making it known to men by casting out devils. Wherefore he does nothing that is against My name, but rather propagates and glorifies it. Ver. 39. For he that is not against you is for you. This man, therefore, is not your adversary, in that he does the same that you do. He stands on your side. He helps you; he does not oppose you. Ver. 40. For whosoever shall give you to drink a cup of water in My name, because you belong to Christ: Amen I say to you, he shall not lose his reward. This is Christ's further reason to show why the man must not be forbidden to cast out devils. It is as though Christ said, "If he who gives you a drink of water in My name, and for My sake, does well, and shall receive a reward from God, so likewise shall he who drives out devils in My name. For both the one and the other do a good work, and are profitable to their neighbours in regard and respect of Me. But the one confers so much the greater benefit than the other, by as much as the devil whom he drives out is more hurtful than the thirst which the other alleviates by a draught of water." So Theophylact. Ver. 41. And whosoever shall scandalize one of these little ones that believe in Me, it were better for him that a millstone were hanged about his neck, and he were east into the sea. This is antithetical to the 36th verse. For Christ returns after the question interposed by John to what He had said concerning those who should receive a little child in His name. For as he who receives and cherishes the little ones who believe in Me, receives Myself, and shall be rewarded by Me with eternal glory in heaven; so, on the other hand, whoso shall cause one of these little ones to offend, offendeth Me, and shall be by Me condemned to Gehenna.
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Ver. 42. And if thy hand scandalize thee, cut it of. For a scandal is so pernicious that it harms not only the doer but the sufferer of it. Wherefore, if thou sufferest a scandal from thy hand, cut it off. That is, if any one, relative or friend, as useful and as dear to thee as thy hand, thy foot, thine eye, scandalize thee, that is, draw thee into sin, separate such an one from thy company, lest he drag thee with him into Gehenna. Ver. 43. Where their worm dieth not. He quotes Isa 66:24. Christ repeats this saying three times, that He may impress these dreadful worms and these fires upon us, that through horror of them we may avoid every scandal and every sin. Ver. 48. For every one shall be salted with fire: and every victim shall be salted with salt. 1st. Franc. Lucas and Maldonatus understand the fire of hell, that Christ gives the reason of what He had just said, where their worm, &c. The reason is, for every one, namely, such as are adjudged to Gehenna, shall be salted with fire, that is, shall be burnt and tormented with fire, but in such manner that by the same fire, as it were by salt, they shall be preserved incorrupt for everlasting torments. For salt possesses the properties both of burning and preserving. It burns and torments by burning; by its saltness it preserves from corruption. The fire of hell does the same thing, wherefore it is appropriately compared to salt.
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And every victim: and, that is, like as. As though He said, As every victim of God is wont to be seasoned with salt, according to the Law (Lev 2:13), so whosoever shall be adjudged to Gehenna shall be a victim, as it were, of the justice and vengeance of God for ever, and so shall be salted with fire unquenchable as with salt, that is, shall be burnt and tormented, and shall at the same time remain unconsumed in the fire." So Isaiah teaches that the wicked shall in their torments be victims of God's vengeance (Isa 34:6; see also Eze 39:17, and Jer 46:10). For the wicked are, as it were, victims immolated to the honour of God's justice. This sense is very plain, apposite, and in accordance with the context. 2nd Others refer the words more remotely to what Christ said in the 42nd and following verses about avoiding scandals, and that to do so a hand or a foot must be cut off. It would be as though He said, "Cut off from thee the person who is as dear and as necessary to thee as a hand or an eye, if he scandalize thee; for every one who seeks to please God, and to offer himself to Him as a spiritual victim, must cut off from him, as by the fire of mortification, the man who causes him to offend, however dear he may be. He must, therefore, be salted by suffering tribulation, that is, he must be crucified and purified. He must be salted with the mystical salt of prudence, discretion, and evangelical wisdom, which teaches us that it is better to cut off our hand than to go into hell." There is an allusion to, or, indeed, in a mystical sense, a citation of Lev 2:13, "Whatsoever thou shalt offer in sacrifice, thou shalt season with salt." So Theophylact on this passage of S. Mark; Theodoret, Procopius, Bede, Radulphus, Ruperti, on Lev. ii., and Cyril (lib. 15, de Adorat.). Wherefore it is added, salt is good. Hear the Gloss, "To be salted with fire is for the love of Christ to deny ourselves of those who are nearest to us, and as dear as a hand or an eye." Hear also Bede, "The heart of the elect is the altar, the victims are good works, the salt is wisdom." Christ opposes the fire of mortification to the fire of hell, and the salt to the undying worm. As though He said, "That ye may escape the fire and the worm of hell, which concupiscence generates, be zealous for the fire of mortification and the salt of wisdom. For this shall take away the putridity of concupiscence, from which are generated the undying worms which shall be burned in the fire of hell." 3rd By fire Bede understands charity and the Holy Spirit, and His gift of discretion, by which He guides us into all good. Lastly, the Scholiast in S. Jerome by salt understands also the fire of Purgatory. Hear what he says, "The victim of the Lord is the human race, which in this life is seasoned with the season of wisdom, when the corruption of the blood, which is the source of putridity, that is, the mother of worms, is consumed, and after this life is tried by purgatorial fire."
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Salt is good, i.e., useful. "Ye, O ye Apostles, who have been chosen by Me to be the salt of the earth, are profitable to the world, that ye may season with your wisdom and evangelical doctrine all nations." Hear the Scholiast, "It is a good thing to hear the Word of God; to season the heart with the salt of wisdom; yea, to be salt, like the Apostles, i.e., to minister wisdom unto others." Also Theophylact, "Salt preserves flesh; so the speech of a doctor prevents the unquenchable fire from being generated in carnal men."
But if the salt become unsavoury (the Gr. contains an elegant pun, άλς άναλον, i.e., saltless salt), wherewith (i.e., with what other salt) will ye season it ? It is as if He said, "If ye, O ye Apostles, who are the salt of the earth, lose this virtue of saltness, and become unsavoury and insipid, that through love or fear of men, through cupidity or ambition, ye fall away from My doctrine and an evangelical life, who shall restore you to your former wisdom, vigour, and sanctity?" Christ plays upon the word salt. For salt in Lev. ii. 13 is to be understood literally, but here it is to be taken mystically for wisdom, and metonymically for the Apostles, who had in themselves this mystic salt. Hear the Scholiast in S. Jerome, "Salt is savourless which loves the chief place, and which dares not either to rebuke or confess, loving the praise of men more than the praise of God." Christ has a reference to Judas, who being corrupted by the love of money, and becoming unsavoury, lost his Apostleship, and did not hesitate to betray the Lord.
Have salt in yourselves, i.e., the salt of wisdom and a Christian life, as humility, charity, contempt of the world, but especially peace; as Christ adds, saying, And have peace among yourselves. "Do not ambitiously contend among yourselves for the primacy, as ye have contended " (ver. 33), to which Christ refers. For such a contention will be a scandal to the whole world; and for that reason Christ subjoined what is said concerning the avoidance of scandal in verses 36 and 41. But if ye preserve peace and mutual concord, ye shall be for the edification of the whole world; and being united one with another in the bond of charity, ye will be invincible, and will draw all men to yourselves and Christ. Therefore by peace the Interlinear understands love. And the Scholiast thus expounds, Have salt in yourselves, "The love of one's neighbour tempers the salt of correction; and the salt of justice preserves love."
Have peace, &c. That is, let him who speaks eloquently greatly fear lest by his eloquence unity be broken. For, as Bede says, "to have salt without peace is not a gift of virtue, but a proof of condemnation; for the wiser any one is, the greater his sin if he fall." "For there are many," says the Gloss, "that whilst greater knowledge lifts them up, it separates them from the society of others; and the wiser they are, the more they fall from the virtue of concord." Lastly, the Gloss thus expounds, Have salt in you, i.e., have discretion: and have peace among yourselves. By wisdom and discretion peace is both acquired and preserved among men. For the prudent and discreet do nothing which may offend others and disturb peace. The same bear with the infirmities of others, while those who are impatient are angry, and strive with them.
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v. 1 et post dies sex assumat Iesus Petrum ei Iacobum, filium Zebedaei et fratrem Ioannis, uti ex Matth. 17,1 indubium est; non igitur de illo Iacobo hic mentio fit qui Gal. 2,9 cominemoratur, uti semel putavit S. Augustinus (expos. ep. ad Gal. M. 35,2113) et Ioannem, hi tres assumuntur qui testes quoque futuri sunt agoniae Christi in horto (Matth. 26,377), quos prae aliis impositione quoque nominum insignivit (3,16. 17), quos solos testes habere voluit in resuscitatione filiae Iairi (5,37). Et Petrum quidem assumit « ut apostolicum verticem et suum in terra vicarium, illuminationes divinas omnibus conferre debentem et inferni tenebras dissipantem, et Iacobum qui primus inter apostolos constanter moriendo fidem probavit (Act. 12,2) et Joannem qui secreta coelestia Verbi aeterni omnibus describeret et sic veritatis lucem demonstraret » (A/5.) et qui cumprimis a Domino diligebatur (Vict. Theoph.), et ducit illos in montem excelsum seorsum solos, montem fuisse Thabor, multi censent; vide quae notavi ad Matth. 17,1; fuisse Hermon F7/. existimat , uti iam Calm. quoque sentit dum scribit : « maluerim id in aliquo Libani vertice aliove trans Iordanem monte circa montes Hermonis contigisse, quemadmodum censuisse videtur Eusebius in Ps. 88 ». | Porro, si 9,29 dicitur inde profecti, id intelligi debet ex regione montis; qui illud inde explicant ex regione Caesareae Philippi, supponunt quod quaeritur, supponunt montem esse prope Caesaream. Et si Marcus narrat eos praetergressos esse διὰ τῆς Γαλιλαίας et venisse Capharnaum , recogitandum est eum scribere Romae pro Romanis, quibus locorum situs non ita notus erat, ut supponi potest Italiam eiusque urbes praecipuas notas esse Italis; quare dubitari potest sitne exemplum illud ad rem quo Patr. modum narrandi risui exponere conatur. Ceterum cf. Comment. Matth. II p. 80. 81. Dum igitur in monte oraret (Luc. 9,98), transfiguratus est coram ipsis; « intellige transfigurationem non characteris (et lineamentorum) immutationem sed manente charactere qualis prius erat, ineffabilis lucis factum esse augmentum » (Theoph. sim. Vict.). Nam in qua re ista metamorphosis (cf. graecum) constituatur declaratur
Uti Luc. 9,29 refertur, Iesus transfiguratus est, dum oraret. Quemadmodum alias anima eius dolore, tristitia, taedio afficiebatur, ita eam (praeter continuam illam ac constantem beatitatem ex visione Dei haustam) saepius etiam singulari quadam et eximia consolatione ac fruitione coelesti esse perfusam et confortatam plane credibile est. Atque eiusmodi delicias anima Iesus sane experta est in transfiguratione, in qua corporis quoque gloria quasi praeoccupatione quadam manifestabatur οἱ gustabatur. Attamen ratio potissima transfigurationis non in deliciis animae Iesu reponenda erit, sed in eruditione ac confortatione apostolorum. De qua re bene disserit S. Leo : « ut ergoistam felicis constantiae fortitudinem toto apostoli corde conciperent et nihil de suscipiendae rucis asperitate trepidarent, ut de supplicio Christi non:e rubescerent nec pudendam sibi eam patientiam crederent quae sic subitura erat saevitiam passionis ut non amitteret gloriám, potestatis, assumpsit Iesus... et conscenso cum eis seorsum monte praecelso claritatem illis suae gloriae demonstravit » (serm. 51,9; M. 55,310). Cavit igitur ne apostolorum fides propter illa quae ipse sibi obventura praedixerat nutaret, sed visis prodigiis auditoque testimonio quod Moyses, quod Elias , quod ipse Pater dedere magis atque magis firmaretur (Patr. sim. Saím. t. 6 tract. 33) ; dein quoque, ne timerent opprobria crucis qui viderant oculis suis gloriam futurae resurrectionis (Ps. Hier.). Et cum apostoli iubeantur post Iesu resurrectionem exhibere testimonium de hac transfiguratione, Christus nostram quoque utilitatem spectavit. Id quod S. Leo ita declarat : « in qua transfiguratione illud quidem principaliter agebatur, ut de cordibus discipulorum crucis scandalum tolleretur nec conturbaret eorum fidem voluntariae humilitas passionis , quibus revelata esset absconditae excellentia dignitatis; sed non minore providentia spes sanctae Ecclesiae fundabatur, ut totum corpus Christi agnosceret quali esset commutatione donandum et eius sibi honoris consortium membra promitterent qui in capite praefulsisset ». Et quantum emolumenti et pro cognitione Christi et pro solatio fidelium in hac transfiguratione repositum esse apostoli crediderint, ex eo concludere fas est quod eam tres referunt synoptici (Matth. 17,1. Luc. 9,28) eiusque meminerunt Ioan. 1,14 et Petrus 2 Petr. 1,16. Unde crebra eius fiebat mentio in praedicatione apostolica. Ipsa temporis accurata designatione ostenditur eventum illum alte animis apostolorum esse impressum. Brevi post praedictam passionem Iesus gloriam suam quasi gloriam unigeniti Filii Dei manifestat ; qui autem tali gloria frui potest quando vult, ille certe etiam tum solum patitur quando ipse vult et quia vult;
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v. 9 et vesttmenta eius facta sunt splendentia et candida nimis velut niz, qualia fullo non . potest super terram candida facere , qui modus loquendi et quae ultima comparatio ex ipsa Petri narratione originem ducit; ita enim qui suis vidit oculis loqui solet (cf. 1,33); praeter splendorem vestium refert Matthaeus : et resplenduit facies eius sicut sol. Dicitur itaque transfiguratus, ut A/b. ait, quia non humanitatis, sed gloriae divinae claritatem ostendit, quam ostendere non erat consue(us. Unde in alia specie et figura apparuit. Haec autem claritas in Christo fuit, ut Jans. dicit , ex ' innato gloriae divinae fulgore aut etiam ex beatitudine animae Christi quae ab initio conceptionis semper beata tamen dispensatione divina radios suae beatitudinis non diffundens in corpus, iam ad tempus permissa est sic in corpus suam gloriam diffundere quomodo eam diffundet in resuscitatis sanctorum corporibus; atque tanta erat Christi in toto corpore claritas, ut ea transparente vestimenta viderentur esse quam maxime candida et fulgentia. Plura vide apud Suarez in 3 p. S. Thom. qu. 45, disp. 32 s. 1. Si duplicem comparationem retinemus (vide lect. var.), talis fulgor et splendor vestium a gloriae claritate Christo inhaerente describitur, qualis neque in rerum natura exsistat neque arte et industria humana queat effici. Praeter claritatem illam vident Iesu a lege et prophetis exhiberi testimonium, a lege quia est paedagogus ad Christum, ἃ prophetis quia illum praenuntiarunt (Vict.).
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v. 3 et apparuit :llis Elias cum Moyse et erant loquentes cum Iesu; foederis itaque institutor et foederis instauratom, « legislator et propheta eximius apparent et loquuntur cum Domino in carne veniente, ut ostendant ipsum esse quem cuncta legis et prophetarum oracula promiserunt » (Beda sim. A/b. aliique). Quaerunt quomodo ab apostolis potuerint cognosci, quippe quos apostoli nunquam vidissent ne in imaginibus quidem, cum ludaeis non fuisset imaginum usus. Respondent vel eos agnitos esse ex colloquio, in quo aut Dominus eos compellaverit propriis nominibus aut ipsimet expresserint qui fuerint ea scil. in medium proferentes per quae Christi mortem ipsi facto vel verbo prophetaverint (cf. Salm. tract. 35, Ians.). Fortasse simplicius est et ad normam supernae revelationis magis consentaneum dicere simul cum apparitione eos etiam interna illustratione didicisse qui essent ii qui sese obtutibus eorum inferrent. Inquirunt quoque quali corpore Moyses apparuerit; de qua re vide v. g. Suarez l. c. 8. 2. Ex iis quae cernuntur Petrus occasionem capit dicendi; ita potest explicari quod dicitur v. & respondere ; eodemque inodo adhibetur hebr. ΠΩΣ, quod alii ita concipiunt ut verbo tribuant notionem incipiendi loqui (cf. Iob 3,1. Cant. 2,10. Is. 15,10 etc.)
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v. & et respondens Petrus ait Iesu : rabbi , qua voce retenta Petrus rem narrare solebat, magister, Matth. 17,& Domine, Luc. 9,33 ἐπιστάτα, bonum est nos hic esse et faciamus tria tabernacula, tibi unum et Moysi unum et Eliae unum; tiones enim coelitus immissae hominem sacro quodam timore et pavore reverentia pleno perfundere solent (cf. Is. 6,5 hebr. Ez. 2,1. Dan. 7,15. Luc. 1,99. 30; 2,10). Quo tamen timore magna quaedam de re visa delectatio non excluditur, uti hic quoque patet, cum Petrus dicat : bonum est χαλόν, praeclarum et iucundum est nos hic esse. Verum prae animi stupefactione et pavore de re adeo insolita et magnifica ipse sibi non satis conscius fuit quid diceret. Una re animus eius occupatur et totus impletur scil. visu illo sublimi, quo ut perpetuo perfruatur exoptat. Sed quam incongrue loquatur non advertit; quid enim vile tabernaculum ac fragile quale ipse erigere posset sibi vellet tamquam habitaculum pro Iesu glorioso et pro testibus a Deo missis? « Cum prae fervore Petrus tacere non posset , locutus est inconsiderata et non intellecta eo quod prae consternatione animi ignoraret quid aliud melius loqui deberet » (láns.). Quid enim de Messia eiusque regno futurum fuisset, si in monte mansissent? Vere itaque locutus est nesciens quid diceret; nam opus messianum ad quod electi essent apostoli non terac debuit intelligere, « nec recordatus est se suosque coapostolos mortali &dhuc carne circumseptos immortalis vitae statum subire non posse; oblitus est regnum Dei sanctis a Domino non alicubi terra-um , sed in coelis esse promissum » (Beda; late id pertractat Sylv. lib. 6 cap. 8 qu. 21). Verum ex Petri desiderio et voto colligendum est quantae sint deliciae gloriáe futurae. Merito exclamat Beda : « o quanta felicitas visioni Deitatis inter angelorum choros adesse perpetuo, si tantum transfigurata Christi humanitas duorumque societas sanctorum ad punctum visa delectet, ut eos ne discedant etiam obsequio Petrus sistere velit, qui etsi pro stupore humanae fragilitatis nesciat quid dicat, insiti tamen sibi dat affectus indicium ». Idque bene quoque /ans. perpendit : « si enim temporalis haec et imperfecta gloriae Christi ostensio tanta voluptate conspicientium mentes perfudit, ut omnium iam obliti extra se raperentur et omnibus posthabitis hac sola semper frui'desiderarent, quam solida voluptas continget sanctis, cum ipsum Dominum videbunt in decore regni sui, non duobus stipatum, sed immensa angelorum et sanctorum multitudine, nec humanitatis tantum gloriam contemplantes, sed ipsam etiam eius divinitatem facie ad faciem conspicientes »? Transfigurationem factam esse cumprimis apostolorum causa elucet tum ex eo quod Moyses et Elias colloquebantur cum Iesu de excessu quem conipleturus erat in Ierusalem (Luc. 9,31), tum ex testimonio a Patre dato
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v. 6 et facta est nubes obumbrans eos , in nube autem semper apparet Deus (Vict.; cf. Ex. 185,25; 16,10 etc. Lev. 16,2. Num. 9,15. Deut. 31,15. Ps. 17,10; 96,2; 103,3. 3 Reg. 8,10 etc.) et venit vox de nube dicens : hic est Filius meus carissimus , audite illum , « quia nubes haec Dei praesentiam declaravit, vox Patris e nube dicitur facta, quae non ita potuisset cognosci cuius fuisset , nisi nubes Dei praesentiam declaravisset » (ans.). Eum itaque qui de sua passione et morte annuntiaverat Pater declarat Filium suum dilectum , ἀγαπητόν. qua voce apud LXX saepius redditur hebr. vm unicus, unigenitus; unde haud immerito reddere possis : hic est Filius meus unigenitus; vide quae ad Matth. 3,17 adnotavi. Hunc qui de passione, morte sua , de abnegatione, de cruce locutus erat, hunc ut audiant, ut ei credant, ei obsequantur, divinitus admonentur. Summum itaque testimonium eis exhibetur; si testimonium hominum accipimus, testimonium Dei maius est. Hac voce divina comprobatur confessio Petri, comprobantur verba Christi : tibi revelavit Pater meus qui in coelis est, comprobantur sermones et docfrinae eius. Iesu autem gloria conspecta et Patris declaratione facta habetur ea quae hoc loco intendebatur eruditio et institutio apostolorum; quare
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v. 7 οἱ statim circumspictentes neminem amplus viderunt nisi Iesum tantum secum, habitu suo et vultu consueto. Uti Iesus in valle lacrimarum per breve solum tempus gloriam corporis sibi debitam habuit, ita qui proxime eum sequuntur, raro et per breve tempus deliciis coelestibus hisce in terris recreantur. Haec autem quorum testes erant proxime iis solis ad utilitatem et institutionem exhibita sunt
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v. 8 et descendentibus illis de monte praecepit illis ne cuiquam quae vidissent narrarent, nisi cum Filius hominis a mortuis resurrexerit ; vetuit scil. « ne scandalizarentur homines, sicum adeo honorifica de eo audissent , postea viderent ipsum crucifigi » (Theoph.); merito advertit Vict. : « quo de Iesu maiora dicerentur, eo creditu difficiliora tune apud plerosque essent et scandalum ex cruce vehementius augeretur »; Christi quippe gloriam referentes iis qui postmodum eum in tot opprobriis erant visuri , potius irrisionem fecissent, quam fidem certificassent, ut A/b. dicit; ideo tacere iubentur usque ad tempus quo gloria transfigurationis confirmetur per gloriam resurrectionis, quia tunc ex iis quae antea gesta sunt scitur eum voluntarie propter nos passum et mortuum esse. Et apostoli mandato Domini obsecuti sunt
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v. 9 et verbum continuerunt apud se i. e. rem non vulgarunt (Lamy); « verbum hebraica phrasi videtur positum pro facto, quemadmodum saepe in Scripturis; Lucas enim veluti exponens Marcum dicit : et nemini dixerunt in illis diebus, quamquam possit verbum etiam accipi proprie pro verbo et sermone de transfiguratione » (lans.); τὸν λύγον ἐκράτησαν id quod Christus dixerat , tenuerunt firmiter; proinde sensus esse videtur : mandato Domini stabant, id firmiter observabant; conquirentes quid esset : cum a mortuis resurrezerit ; scil. dum aliis de ea re nihil dicerent, inter se tamen disquirebant, disputabant quid sibi vellet illud quod de sua ex mortuis resurrectione dixisset. Cum enim Christum, Filium Dei, mortem esse obiturum non sibi possent persuadere, non intellexerunt quomodo verba eius de resurrectione essent capienda. Varie tamen v. 9 concipiunt; τὸν λόγον aliqui explicant de sermone Christi quo dixerat de sua resurrectione (Theoph. Euth. et ut videtur Vict. quoque et aliqui etiam recentiores), vel de verbo quod erat de transformatione (Theoph. Euth.) ; ipsum autem χρατεῖν Euth. concipit ita ut nulli quidquam dixerint. Varie quoque referunt πρὸς favτούς; alii enim id ad χρατεῖν spectare dicunt (ita vulg. syr. Euth. Schegg , Schans), alii ad συνζητοῦντες, uti.ijam Vict. et plerique recentiorum. Sed nihil obstat quominus prior iunctio retineatur quae ipsa verborum collocatione suadetur. Demum χρατεῖν tov λόγον etiam ita interpretantur, ut apostoli dicantur sermonem Domini firmiter animis impressisse et tenaciter in memoria reconditum habuisse et alte repositum (Bisp. Schegg), id quod dein magis explicatur : conquirentes etc., ita ut hac sententia addita simul declaretur, quanto studio Domini sermonem mente pertractaverint. Cum Iesum in gloria vidissent et hanc gloriam postmodum narrare iussi essent videntur conclusisse , prope abesse regnum messianum gloriosum. Fortasse etiam quod Iesus de resurrectione dixerat eodem modo de regno gloriose condendo intellexerunt vel intelligi posse sua disquisitione statuerunt. Eos enim de tali regno cogitasse sequitur ex quae- Sstione quam Domino proponunt
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v. 10 et interrogabant eum dicentes : quid ergo dicunt pharisaei et scribae, quia Eliam oportet venire. primum? cum agatur de quaestione quae ex Mal. &,5 originem ducit, lectio illa qua solum scribae, legis doctores, commemorantur, genuina videtur; εἴ quia dicitur interrogabant , legendum et explicandum erit 6, τι, quod saepius eodem sensu ponitur quo τί vel διὰ τί, id quod Eu/A. adnotat ad v. 98 : τὸ ὅτι ἀντὶ τοῦ Ot tí, cuius usus exempla etiam apud LXX reperiuntur (cf. Buttmann 1. c. p. 218; Schegg, Schanz). Nam apparitionem Eliae in monte factam non posse censeri impletionem oraculi, quo Elias omnia dicitur restituturus, satis perspexerunt. Iesus autem ex ipso oraculo iis demonstrat Eliae adventum ante suam passionem non posse concipi;
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v. 11 qui respondens ait illis : Elias cum venerit primo restituet omnia, uti Mal. 4,6 indicatur : convertet cor patrum ad filios et cor filiorum ad patres eorum i. e. sanabit apostasiam qua generationes posterioresa fide et pietate patriarcharum defecerunt (vide meum Comment. in Proph. min. II p. 487). Iam vero si Elias debet reducere pietatem et omnia ad sanctitatis normam componere, et quomodo scriptum est in Filium hominis, ut multa patiatur et contemnatur? quomodo scil. fieri posset, ut fide et pietate in populo restituta Messias ab eodem populo contemptui et cruciatibus traderetur? Unde Christus ex duobus illis vaticiniis de Elia et Messia ostendit ipso illorum argumento patere Eliam thesbiten non praecedere ante primum Messiae adventum. « Si enim primi adventus praecursor fuisset Thesbites restituturus omnia, quomodo scriptum esset de Filio hominis eum esse passurum haec et illa? igitur e duobus alterum colligitur, vel non esse Eliam prioris adventus praecursorem, si quidem vere dicunt Scripturae debere pati Christum, vel non vere dicere Scripturas annun- Gantes esse Christum passurum, si quidem crediderimus secundum mentem pharisaeorum fore Eliam thesbiten prioris adventus praecursorem. Elias enim restituturus est omnia et non erit ultra incredulus Iudaeus , sed omnes credent praedicationi quotquot Eliam audierint » (Theoph. sim. Euth. Patr. Bisp. Reischl). Unde constat Eliam non posse venire antequam Messias patiatur. Cum Iesus dicat : Elias primum restituit omnia (primum, scil. antequam veniat dies Domini magnus et horribilis, Mal. 4,5), ἀποχαθιστάνει, doctrinam enuntiat in oraculo Malachiae contentam, ideoque tempore utitur praesenti quo sententia generatim recepta exprimi solet. Iesus iam antea discipulis dixerat de Ioanne baptista : si vultis recipere, ipse est Elias qui venturus est (Matth. 11,154); quare pergit
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v. 12 sed dico vobis , ἀλλὰ, iam vero, qua particula oratio etiam continuatur et augetur, uti si dicas quin immo, quia et Elias venit et fecerunt ill quaecumque voluerunt , sicut scriptum est de eo; unde docet quo sensu verum sit Eliam etiam esse praecursorem primi sui adventus; cf. Luc. 1,17. « Sunt qui putent verba sicut scriptum est dicta esse de verbis Elias venit iisque commemorari Malachiae vaticinium de Ioanne baptista (3,1); atque huic opinioni latina exemplaria valicana consonant in quibus verba e/ fecerunt illi quaecumque voluerunt notis parentheseos inclusa sunt. Attamen difficultas omnis disparet, si pronomen eo non de baptista sed de Elia dictum sit; sensus enim is erit : fecerunt Ioanni quaecumque voluerunt, sicut scriptum est de Elia, hoc est, similia eorum quae in Scripturis sacris legimus contra Eliam commissa esse; Eliae enim, etsi is necatus non fuerit, imaginem tamen in Ioanne expressam eo quoque videmus, quod hic non secus ac ille (3 Reg. 19,1 seq.) pro Dei legibus tutandis in furentis feminae offensionem atque odium incurrerit ab eaque omnimodis exagitatus et ad necem quaesitus sit » (Patr.) Atque ita illud scriptum est de eo merito concipiunt Schegg , Bisp. Schanz , Keil, Weiss. At variae proponuntur sententiae de sensu v. 11. Quam supra dedi et quam in medium protulerunt Zeoph. Euth. aliique, Jans. vocat satis coactam ; mavult ille sequi sententiam Zedae, Alb., qua explicatur : et quomodo scriptum est in Filium hominis, ut multa patiatur, ita eveniet ei, scil. Eliae. At id supplere plane arbitrarium est. Alii legentes καθώς interpretantur : Elias venturus restituet omnia, sicut scriptum est de Filio hominis etc., ut intelligatur Dominus velle confirmare fidem passionis suae ex fide venturi Eliae et ostendere utrumque esse credendum et Eliam venturum et se esse moriturum. Ita concipere videntur Erasmus et Cai. ; at ea explicatione particula et dicitur superesse, nec satis congruum est ex oraculo de Elia velle confirmare passionem Christi. Iterum aliter iungit Fil. dicens arcte inter se referri v. 11 et 12: eodem modo quo scriptum est de Filio hominis... eodem modo vobis dico Eliam venisse... sicut scriptum sit de eo. Verum num xat πῶς... ἀλλὰ ita licet interpretari? Alii malunt interrogationem finiri sententia : et quomodo scriptum est de Filio hominis? ita ut veluti responsum sequatur : ut multa patiatur et pro nihilo reputetur (ἐξουδενηθῆ); ita Schegg aliique. Neque tamen id necessarium est; potest enim (va qua particula etiam imperativus exprimitur quandoque (cf. 5,23; Winer 1. c. 8 43,9), bene ad interrogationis sententiam coniungi. — Ex hac quoque responsione quam Marcus refert perspicuum est Christum non negare Eliam esse venturum, sed id omnino affirmare. Ceterum vide quae adnotavi in Comment. in Proph. min. ll p. 485 seq. et ad Matth. 17,11.
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v. 13 e veniens ad discipulos suos vidit turbam magnam circa eos, graece aptius numero plurali : et venientes ad discipulos (novem reliquos qui non adducti erant ad montem) viderunt, neque enim ulla reperiri potest ratio cur speciatim de Iesu dicatur eum vidisse et advertisse turbam quasi nescius quid futurum esset descendisset de monte; cur magna hominum turba discipulos stiparit, ratio etiam continetur in verbissequentibus : et scribas conquirentes cum illis ; de qua re disputent, merito colligunt ex sequentibus; « potest vero (ni fallor) apte intelligi de hoc quaestionem fuisse motam quare ipsi salvare daemoniacum non possent » (Beda) et, ut Cai. addit : rationabile est quod imputarent discipulis mali aliquid, puta quod vane sequerentur Iesum aut aliquid huiusmodi ex quo non poterant illum curare. Atque eam fuisse materiam disputationis, satis patet eo quod ad interrogationem Iesu v. 15 respondet pater pueri a daemone infestati rem exponens. Merito etiam notant Vict. Theoph. Euth. Ians. malitiam scribarum qui cum discipulos reperissent solos absentia Iesu audaces facti iam putarint se nactos esse occasionem eos vexandi et speciem victoriae apud plebem obtinendi et ipsius quoque magistri eorum auctoritatem minuendi. Cum itaque discipulos eo modo quaerendo et disputando aggrederentur, magna hominum turba , uti fieri solet si qui inter se disceptant , attrahebatur. Et cum scribae ipsum Dominum saepius conarentur in sermone capere, plane improbabile est quod Schegg censet ab istis scribis omnem abfuisse malevolentiam. Sed nonne impotentia discipulorum optimam praebebat opportunitatem eos aggrediendi? Et cur so/us populus Iesum advenientem salutat? Praesentia Iesu omnibus inopinata et inexspectata (Ca?. Ians. Lap.) et dignitas illa et maiestas quae in toto eius habitu relucebat sacro quodam pavore et reverentia turbam affecit
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festim omnis propulus videns Iesum, stupefactus est et expaverunt, et accurrentes salutabant eum. 28. Et dixit illis : Hoc genus in nullo In monte apostoli testes erant gloriae Iesu et pro eius benignitate etiam ipsi sanctis perfundebantur deliciis : bonum est nos hic esse. Alia scena iis offertur ad radices montis. Cernunt ibi furorem daemonis eiusque saevitiam et crudelitatem et ferociam; sed simul vident eius potentiam et vexandi libidinem solo Iesu mandato penitus prosterni et coerceri; v. 1& et confestim omnis populus videns Iesum stupefactus est et expaverunt, videtur subesse duplex versio unius ἐξεθαμδήθησαν, qua fortasse vetus iam interpres consultum esse voluit disceptationi quam recentiores quoque movent insitne verbo notio admirationis an timoris. Exprimi timorem, pavorem clarum est ex 14,33 et 16,5. 6; quare dici omnino debet eos subita illa Iesu praesentia obstupefactos esse; cuius rationem etiam reddunt quia Iesus negotio quod tunc instabat transigendo tam opportunus aderat (sim. Lap.) et quiatenebantur exspectatione eius quod cum discipuli facere nequivissent, magistrum facturum sperabant (Patr.). Alii rationem repetunt ex splendore quodam qui in facie eius ex transfiguratione remansisset eo fere modo, quo Moyses olim facie lucente ex monte Domini descendisset. Mirum profecto est eam opinionem multis arrisisse (Euth. Alb. Cai. Salm. Ians. Lap. Bisp. — de Wette, Volkmar — iam τινες apud Theoph.); cum enim Iesus praecepisset ne quidquam de transfiguratione dicerent, quomodo censeri posset ipse eius prae se ferre indicium et insolito splendore reliquos apostolos quasi invitare ut .ex tribus illis causam exquirerent? Turba gaudio tamen et reverentia multa Dominum suscipiunt : et accurrentes salutabant eum ; constructio grammaticalis est eadem quae antea πᾶς ὁ ὄχλος ἰδόντες, οἱ cum iam v. 13 turba et scribae separatim nominentur, etiam hic de sola turba verba sunt explicanda; « scribae nihil devotionis, fidei, humilitatis, reverentiae ei exhibent » (Beda, sim. Vict. Euth.). Iesus autem
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v. 15 ?nterrogavit eos, scil. accurrentes et salutantes; ergo populum. Lectio αὐτούς genuina est; altera τοῦς γραμματεῖς originem ducit ex v. 13 et correctione quadam inducta est ab iis quibus incredibile videbatur Iesum interrogare populum, cum tamen scribae disputassent cum discipulis. At uti Iesus more hominum ?n£errogat quamvis non ignoret de qua re tractatum sit, ita cum a longinquo solum disputantium clamores audirentur nec qui disputarent cum discipulis in conferta multitudine satis dignosci posset, Iesus etiam more hominum interrogat eosi. e. turbam ei occurrentem ; quare nullo modo opus est eos explicare de scribis (Ca:?.) vel de scribis et discipulis (lans.); quid inter vos conquirttis ? πρὸς αὐτούς quid cum eis disceptatis? quae lectio numero testium comprobatur et plane apta est. Nam cum discipulis disceptabant ; id quoque ab eo qui ad turbam appropinquabat adverti potuit ; in ore magistri illi αὐτούς non possunt intelligi nisi discipuli; unde in hac quoque parte Iesus more hominum loquitur. Cur autem Iesus interroget, non est cum aliquibus acatholicis (perperam sentientibus de Incarnatione) ad eius ignorationem reiiciendum (cf. Wezss), sed dicendum cum /ans. : « ut miraculo praeberet occasionem et discipulos a scribarum vexatione liberaret; Dominus enim qui ad tempus suos confundi ob impotentiam patràndi miraculi et divexari a scribis permisit, ut sibi melius innotescerent et de sua incredulitate redarguti ad perfectiorem fidem proficerent, mox et in tempore suis adfuit a confusione et ἃ vexatione liberaturus, ne illorum confusio in ignomi- - niam eliam evangelii vergeret ». . De quanam autem re disceptatum sit, elucet ex responsione qua proditur impotentia discipulorum ad curandum puerum a daemone oppressum (Bed. Cai.)
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v. 16 et respondens unus de turba dizit , karbam Iesus interrogat; unde unus ex eis respondet; patrem autem respondere qui dedit ansam disceptationis, plane decet; insuper is prae magno salutis filii desiderio omnes vult praevenire et suam causam Domino exponere et commendare (lans.). Quare non opus est alias quaerere rationes, neminem esse ausum, discipulos propter pudorem de sua impotentia, scribas male sibi conscios; magister attuli filium meum ad te, loqui videtur eo modo quo domo proficiscens cogitabat; unde dicit ad te; alii explicant ad domum tuam ubi versari solebas (Schegg), vel eo ubi te adesse propter discipulorum praesentiam coniiciebam (Weiss, Keil) ; vix : nunc attuli ad te (Schanz), nam et dizi etc. v. 17 obstare videtur et v. 19; cur attulerit addit : habentem £yovca,(sine articulo; proinde : quia habet) spiritum mutum i. e. daemonem qui eius linguam ligat eumque reddit mutum (ἐλ. Cat.); praeterea ea patitur vexatione quoque daemonis quae morbo comitiali propria sunt et quae epileptici experiuntur; unde etiam lunaticus dicitur (Matth. 17,15)
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v. 17 qut ubicumque eum apprehenderit , allidit illum , δήσσει i. e. καταθάλ- λει εἰς γὴν (Euth.); alii explicant generatim de convulsionibus quibus eo morbo laborantes vexari solent; δέ spumat scil. puer; quae mutatio subiecti grammaticalis ad modum narrandi concitatum et popularem apta est, e£ stridet dentibus et arescit i. e. contabescit, emacrescit, macie tenuatur; alii etiam interpretantur : obrigescit; ἀνχισθητεῖ (Euth.) sine sensu efficitur, impos factus omnium membrorum (/ans.); et dtxt discipulis tuis ut eticerent illum et non potuerunt ; quamvis accepissent potestatem eiiciendi daemonia (3,15). Miseriam pueri quae .simul sua patris est (v. 21) diligenter itaque et per singula exponit. Iesus autem ex defectu fidei daemonem non potuisse expelli declarat;
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v. 18 qui respondens οἷς, αὐτοῖς est lectio longe communior, quae ipsa responsione ad omnes directa comprobatur (non αὐτῷ, ei) et cum Iesus v. 15 turbam interrogasset , unus ille nomine omnium respondisse censetur, quare illis quoque nunc Christus respondere dicitur ; dzx/ (dicit) : o generatio incredula, quamdiu apud vos ero? quamdiu vos patiar? post tot potentiae documenta edita reprehendit sacra quadam indignatione illorum in fide tarditatem et duritiem; « non quod taedio superatus sit mansuetus ac mitis, nec in verba furoris erupit, sed quo in similitudinem medici, si aegrotum videat contra sua praecepta se gerere, dicat : usquequo accedam ad domum tuam? quousque artis meae perdam industriam me aliquid iubente et te aliud perpetrante? In tantum autem non est iratus homini, sed vitio, ut statim intulerit : afferte illum ad me » (Beda). Sed quos nomine generationis incredulae designat? Iudaeos, populum plerique respondent, ita ut discipulos ab ea reprehensione eximant (cf. Vict. Euth. Calm. Patr. Schegg). Sed cum Christus Matth. 17,90 discipulis aperte dicat : propter incredulitatem vestram non potuistis eiicere, profecto non potest ulla ratio assignari cur eximantur, e contra gravissima exsistit, ut ea reprehensione ipsi quoque tangi censeantur. Immo cum agatur de expulsione daemonis quae propter fidei defectum fieri non potuit, iste defectus non quaerendus est in turba hominum adstantium , verum in patre vel in discipulis vel potius in patre et discipulis. Eorum enim qui circumstabant incredulitas certe non in causa erat cur discipuli non possent daemonem expellere. Quare reprehensio Christi proxime orta est ex fidei defectu in patre et discipulis et ad omnes solum extenditur, quia in defectu borum Christus illum morbum quasi repraesentari cernit quo populus generatim laborat. Humano modo ut loquamur, horum incredulitate ei in memoriam reducitur omnes simili aegritudine affici. Neque valet quod Patr. oggerit, discipulis in v. 98 aliam afferri a Christo causam ; illos ergo defectus fidei minime accusari. At accusantur totidem verbis in eadem re Matth. 17,90. Puer itaque ad Dominum affertur
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v. 19 et attulerunt eum, et cum vidisset eum, statim spiritus conturbavit illum et elisus in terram volutabatur spumans ἰδὼν αὐτόν aliqui explicant de puero : simulac puer vidit Iesum, daemon contorsit et convellit eum; nominativus tunc explicatur propter subsequens ἐχυλίετο (lans. Lamy, Schegg, Bisp. Schanz , Fil.); sed cum haec constructio sit satis coacta, potius ἰδὼν referri debet ad πνεῦμα, ut sit constructio ad sensum quae pariter habetur in v. 26 et facile intelligitur, cum de daemone sermo sit. Daemon conspectum Domini ferre nequit; unde eo quo potest modo furorem suum et iram manifestat. Iesus autem id permittit, ut daemonis indoles omnibus innotescat et quo magis eius rabies et potentia manifestetur, eo magis quoque in clade talis inimici potestas Salvatoris commendetur. « Allatum Domino puerum spiritus conturbat et elidit, quia saepe dum converliad Dominum post peccata conamur, maioribus novisque antiqui hostis pulsamur insidiis. Quod ob id utique callidus facit adversarius, ut vel odium virtutis incutiat vel expulsionis suae vindicet iniuriam » (Beda). Iesus autem
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v. 20 znterrogavit patrem eius : quantum temporis est, ex quo hoc ei accidit? qua interrogatione iam imperlit misericordiam patri ostendens sibi curae esse ac cordi pueri calamitatem; ex qua Iesu clementia pater spem ac consolationem percipit quare et malum enarrat et opem implorat; αὐ i/le ait : ab infantia, v. 21 et videbatur patri daemon agere et velle; verum aliud est volueritne daemon revera eum occidere; quod negandum erit, quia sane daemon in puero inhabitare eumque vexare maluit, quam se ipsum spoliare et occasione vexandi et domicilio quod daemonibus omnino gratum. est (uti ex Matth. 8,31 et Marc. 5,10 et Luc. 8,31 satis consequitur);
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sed si. quid potes, scil. in casu isto gravissimo qui ob diuturnitatem incurabilis videri poterat; τι explica per modum adverbii : si forte potes; nam Iesum aliquid posse vel aliquam habere potestatem homo non ignoravit; alias puerum non adduxisset ; adiuva nos misertus no- stri, pater enim loquitur qui filii miseriam reputat quoque suam, idque merito; nam praeter dolorem commiserationemque etiam alia incommoda haud pauca neque levia malo filii ei inferuntur. Utique dum dicit : si forte potes ullo modo iuvare, multo inferiorem in fide se ostendit illo leproso (1,50). Sed sicut tunc Dominus fidem leprosi confirmans alludendo ad eius verba dixit : volo, mundare, ita nunc imperfectam huius fidem redarguens eamque perficere volens etiam alludendo ad eius verba dicit (Jans.)
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v. 92 si potes credere, omnia possibilia sunt credenti, clarius est allusio in graeco τὸ εἰ δύνγ, quod attinet illud si potes, omnia possibilia credenti; itaque si credis, pueri salutem impetrabis; « non dicit : possum certe, sed indignus es cui praestem quod possum propter incredulitatem tuam, sed summa verborum usus modestia suam potentiam aliorum potentiae quodammodo subiicit, immo de sua potentia omnino silens omnia fidei tribuit » (/ans.). Intelligit itaque pater ex sua fide pendere filii salutem et in fidei confessionem alacer prorumpit et imperfectae suae fidei respectum et meritum deprecatur
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v. 23 et continuo exclamans pater pueri cum lacrimis aiebat : credo, Domine , adiuva incredulitatem meam ; haud raro explicant : perfice fidem meam imperfectam, ut scil. sensus sit : auge mihi fidem (cf. A/ó. Calm. Bisp. Schegg, Fil.); verum iam Saím. lans. notant ea verba non sic videri accipienda, sed eum voluisse petere, ut Dominus sua potentia id suppleret quod fidei imperfectio non impetraret; proin sensum esse : credo te posse; sed si quid adhuc fidei deest, tu quaeso id supple, ut si non sufficiat mea fides, id tamen quod volo impetrem tua clementia. Eadem est explicatio Ca. cum dicat patrem petere ut suppleat Iesus id incredu- . litatis quod in se recognoscat, itemque Eamy : supple id quod fiduciae meae deest potentia et bonitate tua. Quae explicatio ad vocem βοηθεῖν unice congruit; nunquam enim significat corrigere, emendare, per- ' ficere , sed auxilium ferre ; unde sicut dictum est in v. 91 βοήθησον ἡμῖν fer nobis opem , ita hic dicitur : fer opem mihi incredulo (cf. Schanz, Keil, Weiss). Credit, sed verebatur, ut fides satis futura esset, eamque propterea incredulitatem vocat (Patr.) nam, ut Beda notat, quia fides gradibus crescit, uno eodemque tempore is qui necdum perfecte crediderat simul et credebat et incredulus erat (sim. Vzct. Sylv.). Accedit Iesus petitioni ; simul ac videt fieri concursum populi, daemonem expellit etiam hio vitans nimiam frequentiam et concitationem turbarum
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v. 9& et cum videret Iesus concurrentem turbam , comminatus est spiritui immundo dicens illi : surde et mute spiritus, ego praecipio tibi , ego quem nosti praecipio (Euth.) , exi ab eo et amplius ne introeuas in eum; daemonem enim tentare ut domum ex qua expulsus sit repetat, Matth. 19,43 seq. declaratur;
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v. 25 et ezclamans, edens terribilem rugitum vocis inarüiculatae (Sylv.) et multum discerpens eum exiit ab eo σπαράξας postquam eum distorsit, convellit multum; permisit id Christus, ut daemonis malitia, rabies, potentia patcfieret; etdaemon suo modo ostendit quam aegre ferret quod cogeretur Christo obedire et hominem relinquere quem torquere sibi volupe erat (lans.); et factus est sicut mortuus, ita ut multi dicerent , quia mortuus est; merito ibi deprehenditur modus agendi daemonis, qui scil. plerumque dum de corde expellitur, acriores in eo tentationes generat quam prius excitaverat quando hoc quietus possidebat (cf. S. Gregorius hom. in Ez. 1,12 n. 24; M. 16,930; 79,1056. Beda). Iesus ᾿ autem suam declarat potentiam et bonitatem
9:26
v. 26 Iesus autem tenens manum eius elevavit eum et surrexit; attende modum agendi diversum ; in daemone strepitus, vexatio, perturbatio; in Christo quies, dignitas. benevolentia. Discipuli cum antea recepissent potestatem eiiciendi daemones non poterant non mirari cur non potuissent hunc domare daemonem
9:27
v. 97 et cum introisset in domum , discipuli eius secreto interrogabant eum : quare nos non potuimus eucere eum? ὃ τι explica , uti in v. 11, et uti in aliquibus codd. legitur διατί; non esse ὅτι quod vocant recitativum (ut vult Weiss) patet ex verbo ἐπηρώτων. Quomodo is quoque eventus ad edocendos apostolos spectet, discimus
9:28
v. 98 e/ dixit illis : hoc genus £n nullo potest exire nisi tn oratione et ieiunio ; sunt quidem qui id de omnibus generatim daemonibus dictum esse putent; at pleriquc recte censent Dominum , dum dicat hoc genus, de certo quodam genere daemonum loqui. ldem quoque ex eo efficitur, quia discipuli alia daemonia ab aliis eiiciebant (6,13) neque tamen iis antea significatum fuit id fieri non posse nisi in oratione et ieiunio. Exsistit itaque genus quoddam daemonum aliis potentius et ferocius , genus illud daemonum , ut Jans. existimat, qui iamdiu aliquem possederunt, ut malum fere in naturam sit versum. Porro ex ipsis illis vexationibus quibus puer erat subiectus, ex ligamine linguae auriumque, satis apparet pessimum in eo insedisse daemonem et obstinatissimum. Ad eiusmodi daemones vincendos opus est oratio, coniunctio cum Deo assidua et fervens imploratio auxilii divini, tetunzum, quo mens ad orationem magis disponitur et quo poenitentiae genere uberiores gratiae a divina bonitate impetrantur. Itaque maiori daemonis potentiae et malitiae maior quoque pietatis conatus opponi debet. Sed cui maior iste conatus praecipitur? dicit Cai. ex parte curantium requiri, Jans. magis sanaturo praecipi. Sed cum Christus affirmet, illud genus tum solum exire, ubi oratio adhibeatur et ieiunium, proin ibi nolle et non posse remanere, ubi frequens sit exercitium hoc pietatis et poenitentiae, fortasse dicendum erit cum Patr. e Christi verbis minime effici hoc exercitium ei magis necessarium esse qui id genus expellere vult quam a quo est expellendum. Et utrumque scire discipulorum interest quam maxime. Hisce Christi verbis simul documenta nobis traduntur et arma ad daemonem oppugnandum et eiiciendum e mente quam variis tentationibus ad malum pertrahere et occupare studet; circuit enim quaerens quem devoret! Vide Comment. Matth. II p. 97.
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v. 29 et inde profecti & loco sanationis qui erat ad radices montis transfigurationis praetergrediebantur Galilaeam , graece transibant per Galilaeam, in voce παραπορεύεσθαι notio exhibetur proficiscendi obiter, in transcursu, ita ut nullibi longior fiat mora (cf. Jans. Schanz , Weiss); alii : ad latus transire, clam transire (Maid. Schegg); verum vox apud LXX ponitur etiam pro ?3y (uti Lamy, notat) et pro 103. Cum dicatur eos transisse per Galilaeam, aliqui contendunt extra Galilaeam reversionem fuisse coeptam, eosque ex loco extra Galilaeam esse profectos (Lamy, Schegg). Id utique sequeretur, si Marcus scriberet pro iis qui regionem Galilaeae optime haberent perspectam, neque tamen , si Romanis indicare voluit quo in Palaestinae tractu versatus sit; nec volebat quemquam scire, ut in secreto docere posset apostolos, quemadmodum Αἰ. dicit. Idque recte, nam sequitur ἐδίδασκεν γάρ
Etiam hic nobis ostenditur Christus maxime occupatus in erudiendis apostolis. Immo quo quietius eos doceret, iter suum Capharnaum versus voluit latere,
9:30
v. 30 docebat autem discipulos suos et dicebat illis : quoniam Filius hominis tradetur tn manus hominum et occident eum et occisus tertia die resurget; per illud iter saepius eos docebat, saepius de passione sermonem inferebat , uti ἐδίδασχεν, ἔλεγεν indicat; quare apte redditur ratio, cur occulte fecerit iter, neque dicendum est cum Maid. quod Christus tunc dicebat apostolis, uno aut plurimum tribus dixisse verbis; quare in v. 30 non posse reddi causam itineris occulti, sed quaerendam esse aliam, « quia tempus passionis appropinquabat volebatque patiendi causa contendere Ierosolymam verebaturque ne si agnitus fuisset omnes ad eum undique ut solebant incolae concurrerent et aut habendis concionibus aut daemonibus eiiciendis aut curandis aegrotis sese detinerent ». At de hac causa nihil dicitur; ergo retineamus eam quae exprimitur. Miraculo patrato iterum sermonem infert de passione, ut ne putent propter impotentiam ipsum pati (Theoph. Vict.);
9:31
v. 81 at ilit ignorabant verbum; significationem quidem verborum poterant assequi, utpote quae erant teste Ians. apertissima. Quare dicendum erit cum A/5. verbum hic denotare rem; rem scil. ipsam ignorabant, neque enim mente assequebantur quomodo fieri posset, ut is quem Christum esse Filiumque Dei pro certo habebant adeo indigna se pati compelleretur (Patr.); rationem itaque passionis et ad quid tenderet et quomodo haec passio cum eius dignitate congrueret non intellexerunt (cf. lans. ΕἸ .), sed cum Dominum saepius de sua passione et morte disserenlem audirent, contristati sunt vehementer de sermone adeo lugubri et qui adeo a dignitate eius et potentia abhorrere videbatur (cf. Matth. 17,23). Censet Beda apostolos quia Dominum per figuras saepe loquentem audivissent, existimasse horrentes eventum mortis eius etiam in eis quae de traditione et morte diceret figurate aliquid significari; unde itaque quid illis verbis dicere vellet eos non intellexisse vel verba illa sensu proprio esse accipienda non sibi potuisse persuadere existimandum erit (cf. Calm.); et timebant interrogare eum; optime describitur anceps animorum status; suspicantur subesse verbis Domini quidquam acerbi et molesti et simul verentur ne triste illud et obscurum sibi pandatur; fortasse etiam timebant ne parem Petro repulsam referrent, vel ne audirent quod nollent : etiam vos sine intellectu estis (Jans. Calm.) vel eos esse tardos ad credendum, cum tamen vaticinia messiana iam passionem clare annuntiassent (cf. Luc. 24,95 seq.). Iesus saepius locutus est de regno Dei appropinquante; insuper quod dixit de resurrectione iis in mentem reducere debuit instare regnum neque improbabile est Christum cum eo in itinere Capharnaum versus suos doceret v. 30, etiam sermonem miscuisse de regno suo. Quare occasio erat, ut inter se disceptarent, quis maior esset. Adde quod tresa Domino praeferri saepius adverterant, quod Petro adeo magnifica promissa dari audierant (Matth. 16,17-19; Bed. A/b.). Rem accuratius narrat Marcus quam Matthaeus qui breviter solum rei summam attigit
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v. 32 et venerunt Capharnaum; qui cum domi essent , ἐν τῇ οἰχία γενόμενος qui cum in domo esset, probabilissime in domo Petri (Maid. cf. 1,99), interrogabat eos : quid in via tractabatis? verum pudore suffusi
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v. 33 illi tacebant; siquidem in via inter se disputaverant quis eorum maior esset , τίς μείζων breviter et nervose; conscii sibi erant contentionis quae Domino placere non posset; unde deprehensi quasi in delicto tacent ipso silentio fatentes se eius rei et contentionis pudere coram Domino;
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v. 95 et residens vocavit duodecim , ipsa sessione declarans se rem seriam traditurum (/ans.), se agere animo quieto et non ex commotione animi (Aib.), sedet quasi de tribunali iudicaturus, quasi docturus rem maxime necessariam quae non obiter, non stando (ut Horatius dicit, pede in uno), sed sedendo, otiose , accurate et suscepto consilio explicanda erat; solebat Christus ad docendum sedere (4,1. Matth. 5,1; 13,9. Mald.); et ait illis : si quis vult primus esse , erit omnium novissimus et omntum minister ; dicit quidem Patr. non satis clarere utrum haec sint reprehensio poenamque significent superbiae qua quis aliis praeferri flagitet (qui se exaltat, humiliabitur!), an doctrina qua via Christi discipulus ire debeat, ut omnium primus habeatur; at merito existimant proponi doctrinam, id quod non solum eruitur ex locis Matthaei et Lucae, in quibus docet quid quemque praestare oporteat, ut evadat maior in regno coelorum (Matth. 18,4. Luc. 9,48), verum hic quoque satis indicatur membro ultimo : omnium minister erit; quomodo enim id si poena esset vel his in terris vel post mortem exsecutioni mandaretur? Curat itaque Dominus desiderium gloriae humilitatis contentione sanare (Beda). Quo quis igitur alüor esse cupit in meritis apud Deum et consequenter in gloria, eo magis se submittat aliorumque se exhibeat ministrum. Ex verbis patet agi de primo loco in regno Dei quem non qui primus in potestate, sed qui primus in humilitate et meritis in aliorum servitio comparatis esset, consecuturus dicitur (Ma/d.). Possunt tamen verba apte extendi ad eum qui primus est dignitate et potestate; dein significatur quomodo se gerere debeat qui eiusmodi primatum adeptus est (lans.). Quam animorum simplicitatem et ab ambitione alienationem in suis postulet , declarat exemplo
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v. 35 et accipiens puerum, παιδίον, puellulum, statuit eum in medio eorum ; vide Matth. 18,9. 3; eo ipso monet, ut malitia sint parvuli (1 Cor. 14,20; Vict.) visu docens ut sint parvuli instar humiles et demissi , sine ulla fictione , alieni ab ambitione , invidia, vindicta (TAeoph.); quem cum complexus esset , ἐνχγχαλισίμενος in ulnas recepisset, ut scil. hac amoris significatione demonstraret quantopere ᾿ sibi placeret humilitas, simplicitas, innocentia; nam dum puerulum complectitur, humilitatem ipsam simplicitatemque complectitur et solemus arctissime complecti quae maxime probamus (Ma/d.); pariter . ostendit quam singulari affectu eos amaret qui innocentiam parvulorum imitarentur. Nam, ut-Beda ait, quod autem complectitur puerum, significat humiles suo dignos esse complexu ac dilectione, αἱ illis :
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v. 96 quisquis unum ex huiusmodi pueris receperit in. nomine meo ἐπὶ τῷ ὀνόματί μου, ita scil. utnomen Iesusit ratio et causa cui illa receptio quasi superstruitur et innititur. Nomen autem significat ipsam Iesu personam quatenus se nobis manifestare dignabatur; proinde re bene explicant διὰ Χριστόν propter me (Vict. Theoph.). Ex doctrina de humilitate Iesusstatim unam applicationem apostolis proponit, scil. ut tenera cura parvulos prosequantur eorumque saluti prospiciant propter Iesum et omnia ea quae de Iesu eis innotuerant. Si consideraverimus quam parum vitae et innocentiae parvulorum consultum fuerit generatim apud gentes et quantum fastidii et molestiae cura et sollicitudo eorum multis afferre, videatur, etiam deprehendemus quanti momenti sit hoc documentum. Dum autem proxime de uno genere loquitur, omnes sedulo commendat qui simili conditione inopes sunt et cura et auxilio indigent et apud homihes contemptui habentur et fere negliguntur. Atque id quidem satis indicatur, cum huiusmodi τῶν τοιούτων dicat. Et quo ad eiusmodi curam alacri animo suscipiendam eos exstimulet, exponit quam praeclara sit et quantum in se honoris ac praemii concludat : me recipit ; cf. Matth. 25,50 quamdiu fecistis-uni ex his fratribus meis minimis, mihi fecistis; neque hic sistit gradum, verum sublimius quidquam enuntiat : et quicumque me susceperit, non me suscipit, loquitur Dominus secundum morem communem quo dicere solemus : quod mihi facis, non mihi facis, sed Deo, volentes significare non tantum nobis id fieri, sed Deo quoque; aut non tam nobis quam Deo qui scil. illud sit remuneraturus aut vindicaturus quasi sibi factum (J/ans.), sed eum qui misit me, hoc est, id Deo Patri tam gratum est ac si ipsi impenderetur. Vides, inquit Theoph., quanta possit humilitas, quanta mores simplices et ab omni dolo alieni ; Filium enim et Patrem in nobis habitare faciunt; manifestum autem quod et Spiritum sanctum. m) De imprudentí zelo et scandalo 9,37-49. - Cum videri possit egisse et loqui Ioannem ex quadam aemulatione, invidia, indignatione, quod qui Iesum non ut discipulus sequeretur nihilominus ausus esset uti Iesu nomine ad pellendos daemones, haec quoque pars et institutio a Christo tradita non est aliena a doctrina de humilitate. Quare nexus cum antecedentibus non deest. Alii quandoque opinantur Marcum quia de Christi nomine mentio facta sit etiam hanc Ioannis orationem, in qua de Christi nomine similiter agatur adnectere (Maid. Schanz), ita ut totus nexus verteretur in verbis ἐπ nomtne tuo. Sed cum Luc. 9,548-50 eandem rem legamus, dicendum erit id referri hoc loco quia revera Ioannes Dominum in oratione interpellavit eo modo quo hic refertur. Interpellandi autem occasionem Ioannem sumpsisse ex
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v. 36 recipere in nomine meo probabile est, sive quia hisce Christi verbis ei eventus ille in memoriam revocabatur, sive quia interrogare voluit, postquam audivit esse tanti pretii in nomine Iesu aliquod praestare beneficium, quid esset sentiendum de sua agendi ratione (cf. Ca. Ians. Lap. Patr. Schegg, F:l.); immo Calm. censet Ioannem ex verbis Christi in v. 36 iam esse veritum ne hominem illum prohibens errasset, ideoque rem fassum esse ingenue. Quod apud testes sat multos habetur v. 37 respondit, utique indicat dicendi occasionem esse desumptam ex antecedentibus, ἐδ [oannes dicens : magister vidimus quendam in nomine tuo ἐν, ita scil. ut nomen Iesu fuerit quasi instrumentum quo pelleretur daemon, ergo in virtute nominis, vel nomine invocato, adhibito (Theoph. Euth. Cai. Ians. Patr.) , eiicientem daemonia , qui non sequitur nos et prohibuimus eum, ἐκωλύομεν vix quod Fil. censet, volebamus prohibere (imperfectum de conatu), sed saepius prohibebamus, et cur prohibuerint, ratio additur : quia non sequebatur nos, quia non pertinebat ad Christi discipulos. Hi enim soli iussi erant daemones eiicere; quare ille alienam sibi auctoritatem arrogare et munus sibi non demandatum exercere videbatur. Veteres quidam eo utuntur exemplo, ut ostendant indignis etiam quandoque gratiam gratis datam miraculorum conferri (cf. Vict. Theoph. Bed. Alb. Ians.). At illum hominem fuisse improbum, perperam assumitur, cum ex verbis Christi potius commendetur; quare alii recte dicunt eum fuisse probum et bona fide, ut aiunt, egisse (Mald. Lap. Schanz, Fsl.). Apostolos eum prohibuisse non ex aemulatione vel invidia, sed ex zelo pro Christo, quem ut quam plurimi tamquam discipuli sequerentur desiderassent docent Vict. Theoph. Bed. Mald. Lap.; et cum Christus eos non reprehendat, certe assumendum erit eos non egisse ex aliqua vitiosa animi affectione; v. 38 Iesus autem ait : nolite prohibere eum; nemo est enim qui faciat virtutem δύναμιν, miraculum, rem cui praestandae altior requiratur virtus, 2n nomine meo et possit cito male loqui de me; i. e. talis nullatenus mihi est loco Marcus recensuit? respondeo, quia v. 36 simile quiddam commemoraverat ». Ad eundem v. 36 hanc adnectunt sententiam Zed. Alb. Calm. Lamy, Bisp. Reischl, Schegg, ita ut Christus interpellatione Ioannis finita ad argumentum v. 35 inceptum redeat; quare aliqui v. 37-39 parenthesi includi volunt (Calm. Lamy). Cui acceptioni particula enim non favet; hac enim particula non fit transitus ad aliud, neque argumentum antea tractatum iterum assumi significatur; illud praestatur particula δέ, hoc particula οὖν, neque tamen (quod Schegg arbitratur) particula γάρ. Alii demüm ipsum v. 39 probari ac fulciri hac sententia in v. 40 enuntiala censent. Ita utique et particulae γάρ et ipsi verborum collocationi maxime consulitur. Eo modo Cai. : manifestat quod dixerat scil..eiicientem daemonia in nomine Iesu esse pro eis, argumento a minore, quia quisquis dederit vobis etc., ut per hoc intélligant quod multo magis mercedem suam recipient, qui vobis hoc praestant quod nomen meum invocant ad pellendos daemones; aliter Keil : ne minimum quidem quod discipulis praestetur carere tnercede; iam vero si discipuli tanti apud Deum aestimentur, fore ut quisquis in nomine Iesu detur neque facilis neque obvia. Neque enim inter se cohaeret dicere : qui non est adversum nos, pro nobis est, quia quisquis in nomine Iesu beneficium praestat mercedem habebit , nisi dixeris : et nos et illum merces manet, ergo ille a nostris stat partibus. Nonne id subtilius erit? . Qui itaque alteri Christi causa beneficium praestat, habebit mercedem. Iam a contrario
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v. &1 et quisquis scandalizavertt, causam praebet ruinae spiritualis, ad peccatum pellicit et ita alteri est offendiculo, unum ez his pusillis credentibus in me, dicuntur pusilli qui vel aetate vel fide et animo sunt infirmi, ideoque periculis et seductioni expositi (Bed. Aíb.), fortes et magni in fide et virtute per aliorum nequitiam vel mala exempla non ad peccatum pertrahuntur, bonum est ei magts, st circumdaretur mola asinaria collo eius et in mare. mitteretur ; cum scandalum iam datum esse dicatur, erit supplendum : quam ut ulterius vivat et scandalizet alios quoque (ScAanz). Dein utique consequens est quod alii explicant, satius esse ut tali morte abripiatur quam ut innocentem seducat, ut ante scandalum e vivis abripiatur (cf. Bed. Alb.). Hic autem poena significatur et quidem eo modo ut indicetur multo graviorem esse secuturam (Vict.); « piscatoribus et iuxta mare conversatis discipulis poenam a submersione violenta describit, ut intelligant peius morte violenta et inevasibili malum paratum scandalizanti unum parvulum » (Cai.). Ceterum vide ad Matth. 18,6. Dixit autem sensibile supplicium terrens nos per hoc sensibile exemplum (Theoph.). : v. 41 adnectendum esse dicant ad v. 36 (Cai. Jans. Mald. Lap. Patr. .. Schans, Fil.). Christum doctrinam tradere quae cum illa in v. 36 expressa cohaereat, utique clarum est. At propterea nexus cum antecedentibus non oportet abrumpatur. Duo enim obstant. Particula quippe x«t sane indicatur nexus propinquior et cum interpellatio Ioannis v. 38 grammatice proponatur sine ulla cum antecedentibus coniunctione, sermo grammatice non potest nunc referri ad v. 36. Nexum propiorem iam indicarunt Vict. Theoph. : quemadmodum autem si unum ex parvis honoraveris gratus eris Deo, sic si unum scandalizaveris, expediret tibi etc.; et ut sermonem magis reddat acceptum, eum non solum ab honore, sed etiam a poena commendat. Aliam connexionem reperit Weiss, afferri scil. aliam rationem, cur ille, de quo Ioannes v. 38, non sit prohibendus; prohibitionem enim cessuram esse in scandalum et scandali poena esse coercendam. Verum id perperam dici videtur. Nam apostoli iam prohibuerant eum, Christum autem eos accusare voluisse scandali dati et ita quidem ut iis satius fuisset in profundum demergi, quis credet? Insuper alium prohibere ab usu auctoritatis quam ab eo male usurpatam existimas non potest censeri scandalum vel offendiculum ei obiicere et peccandi occasionem et ruinam ei afferre. Nam ut hoc fieret, deberet supponi eum prohibitione illa revera putare se agere illicitum et nihilominus pergere; porro si prohibitio illa facta est bona fide, uti apostoli certe fecerunt, illi nullo modo scandali possunt esse rei. Quare etiam abs re est unum v. 41 cum Vict. Weiss intelligere de illo quem apostoli prohibuerint, non quidem propterea quia esset incertum pertineretne ad credentes, uti opinatur Schanz — at quomodo sine fide pelleret daemones in nomine Iesu? eo quod hoc nomine utitur, potestatem in Iesu residere agnoscit — sed quia iam a v. 39 et 40 oratio evasit magis generalis et ipse modus loquendi quoque in v. 44 eandem formam generalem prae se fert. Quantum mali insit scandalo et quanta fortitudine omnia etiam carissima quaeque removenda sint et spernenda, si occasiones et incitamenta evaserint peccatorum, declarat Christus in exemplum assumens corporis membra prae aliis necessaria, quae abscindere maximo cum dolore et damno satius esse affirmat quam iis in peccatum adduci et aeternis obiici tormentis. Sermonem esse metaphoricum patet, neque enim membrorum abscissione pericula peccandi removentur, removentur autem firma voluntatis a malo aversione et sui abnegatione opem ferente Dei gratia;
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v. &2 et si scandalizaverit te manus tua , abscinde illam, si quid sit adeo carum ac necessarium ut manus quo ad peccatum inductus fueris, remove illud ne iterum tibi fiatoccasio ruinae (attende scandalizaverit , σκανδαλίσῃ ; cf. v. &1); bonum tibi est debilem introire in vitam quam duas manus habentem tre ἐπ gehennam , in ignem inezstinguibilem ; cf. Matth. 2,29-30; 18,8. 9. Nomen gehenna olim significabat vallem Hinnom vel vallem filiorum Hinnom, quae infra urbem lerusalem prope montis latera australe et orientale protendebatur, infamis religione caerimoniaque Molochi, cui in ea valle Israelitae aliquamdiu humanis hostiis sacra litabant, donec losias rex eam pollui iussit (& Reg. 23, 10) ; ex nefariis illis sacris quibus homines vivi comburebantur repetendus est huius nominis usus translatus ad locum sempiternis sontium suppliciis destinatum significandum (Patr.), qui usus apud Iudaeos invaluit. Nota declarari aeterna supplicia, declarari cruciatus qui igne fiant. Denuo horrendi cruciatus iique aeterni describuntur
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v. 43 ubi vermis eorum non morilur et ignis non ezstnguttur , vide ad Is. 66,24, unde verba deprompta sunt. Dum scil. cultores Dei sicut coeli novi et terra nova assistunt coram facie Domini, cadavera impiorum iacent prostrata, ardent tamquam cadavera viva neque comburuntur, continuo roduntur vermibus neque absumuntur. Prophetam non adumbrare poenam temporalem vel in terris subeundam, ipsis verbis apparet, sed symbolo noto exhibet ad duos tandem ordines redactum iri homines; alterum fore in Dei habitaculo coram facie eius, alterum extra regnum Dei in conditione miserrima et suppliciis aeternis (cf. meum Comment. in Is. Il p. 521 seq.). Si hunc solum haberemus locum, intelligeremus utique fore cruciatus, sed fore cruciatus ignis ex eo ostendere non possemus; esse autem supplicia igne infligenda ex aliis Domini verbis certo elucet. Vermibus et igne declarari dolores internos, morsus conscientiae, et poenas extrinsecus saevientes (Beda) plerumque explicant. Verme autem et igne non poenas diversas nec diversarum hominis partium , sed totius hominis poenam unam eandem totamque significari Ma/d. indicat; unum scil. idemque supplicium dici ignem vere quo anima et corpus crucientur, et vermem metaphorice. Aliis placuit vermem et ignem de conscientia et memoria peccatorum quae quasi vermis absumat et quasi ignis ardeat accipere ( Vict. Theoph. etaliqui apud Euth.), dum e contra Lap. non solum ignem vere adesse docet , sed etiam horrendis vermibus damnatos cruciari explicat. Varia de verme et igne lege apud S. Augustinum de civ. Dei 21,9. 10. Et quanti momenti Christus hanc esse doctrinam ducat et quam serio illius necessitatem inculcare velit, nobis eo patefacit quod tanto verborum apparatueandem proponit iterum iterumque neque a repetitionibus abstinet; ita in v. &4-4'1 idem dicit ex pede sumpto exemplo, dein ex membro etiam magis caro, ex oculo atque toties quoque poenam gehennae aeternam in memoriam revocat. Demum concludit
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v. &8 omnis enim igne salietur et omnis victima sale salietur, quae sententia apud solum Marcum legitur. Ultimis verbis alluditur ad Lev. 2,13; quidquid obtuleris sacrificii sale condies nec auferes sal foederis Dei tui de sacrificio tuo, in omni oblatione tua offeres sal; cf. Ez. 43,95. Ut itaque sacrificium Deo sit gratum et acceptum, sale condiatur oportet; vocatur sal foederis Dei; salincorruptionis est symbolum et qui foedus et amiciiam inter se inibant, pactum comestione salis firmabant. Cum duae sententiae in v. &8 sola particula e iungantur, oppositio inter eas non adesse videtur; erit itaque priorsententia declaranda ex posteriore : uti omnis victima salitur sale et ita firmi et incorrupti cum Deo foederis symbolum prae se fert, sic unusquisque ut fiat oblatio Deo grata et foedus ineat cum Deo stabile salitur igne. Iam quo igne? ut ignem illum inexstinguibilem vitet, alio igne eum oportet indui et penetrari, illo scil. quo malae animi affectiones et concupiscentiae purgantur et absumuntur, qui ignis varie concipi potest. Hic vero ignis illud idem significare videtur quod abscissione manus et pedis et eiiectione oculi in v. 42. &4. &6 declaratum est. Eo itaque igne quo animus a maculis purgatur unusquisque fit oblatio Deo accepta. Ignis eiusmodi sunt tribulationes , abnegatio sui et lucta constans adversus malas concupiscentias. Hoc itaque versu ratio affertur (entm) cur oporteat vim sibi illam inferre ad peccatum. vitandum de qua in v. 42. &&4. &6 mentio facta est vel declaratur symbolo a sacrificio desumpto necessitas eius abnegationis quae in antecedentibus est descripta. Neque enim probabile est illud enzm in v. 48 referri ad v. 47; nam ut alia omittamus, illa sententia non eget explicatione et insuper mirum esset, si declaratio vel comprobatio tum demum adderetur postquam sententia ter est recitata. . lam Mald. scribit : huius obscuritas loci magnam interpretationum peperit varietatem. Quae varietas ex tempore Mald. non imminuta sed aucta est. Praecipua quae in quaestionem vocantur haec sunt : dicaturne sententia de bonis, an de malis, an de utrisque simul; sitne alterum de sacrificio membrum priori parallelum, an oppositum sitne sensu proprio explicandum an translato. Secundum diversas acceptiones etiam ignis, sal, victima varias recipiunt declarationes et applicationes. Sententiam dici de bonis explicant Theoph. Euth. Bed. Alb. Cas. lans. Dion.; generatim dicit Mald. esse sententiam receptissimam et neminem non recentiorum interpretum ita explicare, cui expositioni ex recentissimis subscribunt Schanz, Keil, Weiss, Ed.; quae explicatio mihi maxime commendari videtur ex sententia addita de victima. Ignem accipiunt Vict. Theoph. de illo igne quo secundum apostolum uniuscuiusque opus probabitur (4 Cor. 3,13), Euth. de igne fidei et dilectionis, Ps. ier. Beda de Spiritus sancti gratia; Aib. autem ignem quadruplicem nobis proponit : ignem Spiritus sancti, ignem fervoris caritatis, ignem devotionis, ignem irae per zelum bonum vindicantem et urentem in se quod dolet admisisse ; alii accipiunt de igne tribulationum et afflictionum, uti Cai. Jans. Schanz, Keil, Weiss, ita ut ignis quo quis purgetur, probetur, sicut aurum in for- nace intelligatur. Bene rem declarare mihi videtur Cai. : « quia per abscissionem huiusmodi non signiflcabantur ipsae abscissiones membrorum, sed abdicatio commodorum utilium ac delectabilium quae afflictio est ac per hoc nonnullus ignis est, ideo sub specie ignis genus totum afflictionum ac tribulationum voluntariarum comprehendit; et docet quod omnis electus igne tribulationis saliendus est, hoc est, igne huiusmodi utetur ad servandum seipsum a malo, igne enim saliri est igne uti ad servandum ne putrescat ». Non defuerunt qui πυρί acciperent : pro igne; omnis salietur pro igne i. e. omnis sale sapientiae vel doctrinae Christi saliri debet ut fiat sacrificium Deo gratum, ita ut pro igne de igne sacrificii, de oblatione Deo accepta exponatur (cf. Studien und Kritiken 18359 p. 515; sim. Ed. 11 p. 121). Alii ignem quo quisque est saliendus accipiunt de igne inferni; dici autem saliri, quia sicut sal incorruptionem impertiat corporibus quibus aspersus sit, ita ignis gehennae servet integra corpora damnatorum ac si his ne putrescerent ac dissolverentur pro sale esset adhibitus, vel quia torreantur ac condiantur igne, veluti carnes (cf. Mald. Lamy, Calm. Patr. Schegg, Fil. Cook). li sententiam alteram de victima vel explicant sensu eodem, de victimis scil. irae Dei, quae pariter sint corpora damnatorum quae Deo scelerum vindici mactentur; ita Mald. Calm. Patr.; vel solum comparationis causa addi censent : sicut sal sacrificia et carnes tuetur a corruptione, ita etiam impii igne salientur ut in aeternum durent torquendi; sicut omnis victima sale salitur, ita omnis homo victima irae Dei ob impietatem igne salietur (Lamy); vel demum ea sententia sortem bonorum describi existimant, ita ut habeatur oppositio ad membrum antecedens; dum scil. impii igne salientur, sacrificium illud quod boni sui abnegatione fecerunt manebit coram Deo et habebit mercedem (Schegg, sale enim nihil aliud significari nisi incorruptionem, permanentiam, et sacrificium non destrui, sed servari, manere et ad Deum ascendere). Aut aliter, bonos sale gratiae iri conditum ad incorruptionem gloriae (Lightfoot, Horae hebr. ad h. 1. Fil. Cool. Alii quoque sententiam de victima sensu translato interpretantur ; omnem actum bonum esse sale fidei et dilectionis condiendum (Auth. Vict.", nos debere Deo offerre victimas vegetas et gratas (Z'eoph.), quemquam qui velit esse victima Domini spiritualis Deo grata, sale sapientiae evangelicae esse condiendum, ut ab omni corruptione vitiorum expurgetur (Jed. Alb. Cai. Ians.). Quae quidem applicationis causa sensu accommodato dici possunt. At verba ea sensu proprio retinenda sunt. Affertur enim legis praeceptum, ut eo praecepto sententia antecedens illustretur ac declaretur; ergo praeceptum legis hoc loco ut tale retineatur oportet. Quare multum aberrant qui explicent de victimis irae Domini. Neque sufficit monere cum Mald. eos qui a Deo punientur saepius vocari victimas (Is. 34,6. ler. 12,3: 46,10; 51,40. Ez. 21,9. 10; 39,17) ; nostro quippe loco nihil aliud affertur nisi illud legis praeceptum Lev. 2,13; ergo victima co sensu retineri debet quo ibi ponitur. Unde multo minus explicari potest sensu translato qui simul sit oppositus sententiae priori. Alii denique v. 48 accipiunt de utrisque simul, de bonis et malis, ita ut di- catur: unusquisque igne salietur, aut igne purgante abnegationis et afflictionis et tum erit victima Deo grata; aut igne gehennae puniente, tum erit . victima irae Domini (Fab. Bisp. Heischl). Qua in explicatione πᾶς omnis quidem sensu maxime proprio retinetur; at cum membrum alterum ex Lev. 2,13 neque in sensum malum neque in sensum metaphoricum capi possit, interpretatio erit relinquenda. Insuper durum videtur sententiae uni imponere sensum duplicem contrarium. Ex significatione salis in sacrificio transitus fit ad
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v. 49 bonum est 'sal ; quodsi sal insulsum fuerit , si insipidum factum fuerit et suam vim et acrimoniam amiserit, 2n quo illud condietis? nulla iam re sanari et pristino sapori restitui potest. Quare monet apostolos habete in vobis sal, habete illud quo alios efficere potestis gratam Dei hostiam, eos a corruptione peccati servare; ceterum vide Matth. 5,13 : vos estis sal terrae. .Simul monet ne se indignos reddant vocatione sua et ineptos ad alios erudiendos et ad vitae sanctitatem adducendos. Qualis ruina ipsorum futura esset quale aliorum damnum, satis declaratur exemplo salis insulsi cui nulla re iam restitui possit sapor et vigor; cf. Luc. 14,35. Notio itaque salis non est ad unum restringenda, verum omnia illa complectitur quibus apti fiunt ad alios condiendos i. e. Deo gratos et acceptos reddendos , ut scil. oblatio gentium fiat accepta et sanctificata in Spiritu sancto (Rom. 15,16). Si itaque explicant de sapientia (Bed. A/ó. Lap. Calm. Bisp.), vel de vi verbi Dei et efficacia (Bed. Kei/), de incorruptione vitae et doctrinae (lans.), de ratione prudenter exercendi officii (Cai.), de fide et dilec6one (EutÀ.), de sermone acri reprehensionis (TheopA.), de discretione et prudentia (Dion.), de memoria et cogitatione ignis aeterni (Patr.) etc., haec omnia utique utilia vel necessaria sunt ad aliorum salutem procurandam; verum notionem salis ad unum eorum velle arctare nequit probari. lam vero ut digne sua vocatione ambulent opus est quoque pace mutua et concordia et pacem habete tnter vos, qua admonitione Iesus redit ad initium et occasionem totius sermonis (cf. v. 33), pacem habete, ne hominum more inter vos contendatis; « si vos delecti in sal terrae pergatis humano isto ambitionis affectu inter vos de primatu contendere, efficiemini plane insulsum sal nec spes poterit esse vestrae restitutionis » (lans.). cum iis quae v. 36 dicta sunt; Marcus vero non servato ordine narrationis inter haec duo quae coniuncta esse debuerunt longo hyperbato hiatuque sententiae multa interseruit quae quia loco posita non sunt minus facile intelliguntur et hominum ubi non est cohaerentiam quaerentium exercent ingenia ». Pariter scribit ad v. 49 : « abhorrere haec sententia a superiore videlur...; mihi suspicio est Christum non hoc sed alio loco hanc dixisse sententiam, cum multo ante apostolos exhortaretur ut bono omnibus essent exemplo (Matth. 5,13). Sed nimirum Marcus, ut multa alia, alieno loco posuit, non alia occasione quam quod salis mentionem intulisset, quemadmodum solemus in subitis colloquiis unius occasione verbi in alios labi sermones ». Hoc utique canone nos possemus liberare ab investigatione cohaerentiae nexusque sententiarum. Attamen non erit putandum Marcum adeo parum sollicitum fuisse, et praesertim ibi ubi particula quadam nexus designatur, uti v. g. in v. 40, interpreti munus incumbit eum nexum demonstrandi neque licet evangelistae tam negligens imputare scribendi genus, ut cohaerentiam indicarit ubi nulla est. Ceterum illud οὗ τάξει non est nimium extendendum et statim restringitur vocula ἔνια; vide Cornely, Introd. III p. 86. Neque facile concederem v. 49 abhorrere ab antecedentibus. Cum enim sermo in fine : habete pacem inter vos, aperte redeat ad id unde exorsus est, aegre mihi persuadeo nullam exsistere cohaerentiam et Marcum sententias aliunde arreptas sine ordine inter se iunxisse. Potius dicerem interpretes non satis esse et fuisse sagaces ad ordinem nexumque deprehendendum.
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μετὰ ἡμέρας ἔξ élonne, parce que c'est la seule date précise en dehors de la passion. Cependant on comprend que Me. ait indiqué l'intervalle entre la confession de Pierre et la Transfiguration, événements qui forment le point culminant de son évangile. La formule ἃ probablement été interprétée par Le. de six jours pleins sans compter le premier ni le dernier; du moinsil a laissé l'option en écrivant : « environ huit jours ». D'après l’analogie de Me. vin, 81, sa propre formule indique plutôt le sixième jour. παραλαμδάνει comme 1v, 36; v, 40; x, 32. Les mêmes trois ont été seuls témoins de la résurrection de la fille de Jaïre (v, 37), et seront encore pris à part à Gethsémani. Il y ἃ un article pour Pierre (τὸν Πέτρον), et un article pour les deux autres qui forment couple. — κατ᾽ ἰδίαν (cf. 1v, 34; vi, 81. 32; vi, 88; ix, 2. 28; χπὶ, 8) est une expression favorite de Mc. Elle ne prouve pas que 16 sommet fut complètement désert, mais que Jésus choisit un endroit solitaire. Sur cette montagne, voir plus loin. A parler strictement, μετασγηματίζειν indique un changement dans l'extérieur ou tout au plus dans la qualité, et μεταμορφοῦν un changement de substance (οἵ, les métamorphoses de la mythologie). Dans saint Paul on trouve les deux expressions, μεταμορφοῦν (IT Cor. ur, 18) el μετασχηματίζειν à propos du changement opéré en nous par la résurrection (μετασχηματίσει Phil. 111, 21 mais complété par σύμμορφον). Me. ἃ sans doute employé perauoppobv pour exprimer un changement très profond, sans affectation de précision métaphysique (le latin transfiguratus est exprime plutôt l'idée de μετασχηματίζειν); ce changement montre que Jésus ἃ droit dès à présent à la gloire céleste qui sera DIS tard son état normal, car cette gloire n’est pas comme celle de Moïse un reflet de celle de Dieu qui lui a parlé : Μωυσῆς οὐχ ἤδει ὅτι δεδόξασται ἣ ὄψις τοῦ χρώματος τοῦ προσώπον αὐτοῦ ἐν τῷ λαλεῖν αὐτὸν αὐτῷ (Ex. χχχιν, 29).
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I ne serait pas étonnant que l'apparence de Jésus ait été décrite avec des traits empruntés à l'A. T. En réalité Mc. ne mentionne que des vêtements blancs, avec le trait familier si expressif qu'aucun foulon ne pourrait blanchir de la sorte, trait qui prouve que le tout est d'origine traditionnelle. L'image de Dan. vi, 9 (traduction de Théodotion : τὸ ἔνδυμα αὐτοῦ ὡσεὶ χιὼν λευχόν) n'était pas sans doute présente à l'esprit de Me., mais bien à celui des copistes qui ont introduit ὡς χιὼν (AD ete. Late. Ve. syrsin. pes. etc.). Mc. ne parle pas de la splendeur du visage ; μεταμορφοῦν marquait déjà que le changement n'était pas purement extérieur. στίλόειν est un Aapax dans le N. T.; dans les LXX il se dit de l'éclat des métaux (1 Esdr. vin, 56; II Esdr. vin, 27; ΠῚ Regn. vu, 32 [A]; Nah. m, 3; Ez. χι,, 3; Dan. x, 6 [Théod.}), ou du soleil (I Macc. νι, 39), mais dans le grec classique des vêtements (Z/iade, χνπι, 596).
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Le terme ὥφθη ne s'applique qu'à ceux qui apparaissent, Élie et Moïse: il faut s’y tenir, tout en notant qu'une vision n'est pas synonyme de fausse suggestion; le même mot se dit des apparitions du Seigneur après sa résurrection (Le. χχιν, 3%; Act. 1x, 17; Sivete), 1116 est nommé le premier, ce qui n'indique pas un rang supérieur, puisqu'il vient avec Moïse, qui demeure donc le personnage principal. Le syrsin. (mais non pes.) a mis « Moïse et lie » comme dans Mt. et Le., ce qui paraît être une correction pour mettre plus clairement Moïse au premier rang La présence de ces deux insignes personnages ne prouve pas qu'ils aient échappé à la mort. L'Écriture affirmait que Moïse était mort (Dt. χχχιν, δ) et l'Assomption de Moïsé ne le niait pas puisqu'elle parlait de son corps (CLem. ALex. Adumbr. in epist. Judae; Oric. De prine. XII, πὰ, 1). Du récit de la Transfiguration on ne peut rien conclure de plus pour Élie; ce récit suppose seulement que les deux serviteurs de Dieu vivaient auprès de lui. Ils représentent la Loi et les Prophètes (Tant. Ado. Marc. 1v, 22; Auc. Serm. 232), συμπαρεσόμενοι τότε σημεῖα τῆς διὰ νόμου τε καὶ προφητῶν γεγενημένης παιδαγωγίας ἐπὶ Χριστόν {Vicror). « Les deux plus grandes figures de l'Ancien Testament s'inclinaient devant Le Fils de l'homme; la Loi et la Prophétie rendaient hommage à l'Évangile » (Loisy, LI, 33). Victor et Théophylacte ont aussi pensé que la présence de ces deux zélateurs de la Loi et de Dieu justifiait Jésus des attaques des scribes. Me. ne dit pas sur quoi porta leur entretien.
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ἀποχριϑείς est l'araméen (aussi en hébreu) ‘ana (syrsin.), cf. x, 24; x1, 14; χα, 85; xv, 12. Pierre ne répond pas, puisqu'on ne lui parle pas; il prend la parole. Prompt à se mettre en avant pour rendre service, il remarque que c'est fort heureux que les trois disciples soient là afin de dresser trois tentes {Holtz., Loisy). Cela paraît bien être le sens de syrsin. (qu'on le compare à pes.), qui a bien compris l'importance de ἡμᾶς. Il y a dans ce discours une pointe de présomption, aussi est-il jugé hors de propos. Pierre aurait marqué encore plus de présomption en disant : nous (tous les six) sommes bien ici; ou encore : nous (165 trois apôtres) sommes bien ici, nous allons faire rester les autres. D'ailleurs de cette façon ou dans le sens plus reçu, « il fait bon ici », Pierre tombe dans la même erreur. Il s'imagine que Moïse et Élie vont rester et probablement que Jésus va dès maintenant inaugurer sa mission glorieuse. Il n’a toujours pas compris la leçon de la croix. D'ailleurs il donne à son maître glorifié son titre courant de Rabbi (cf. x, 51; χι, 21; χιν, 45) en araméen ou en hébreu. Cette intervention de Pierre, si elle est malavisée, donne à tout l'épisode le cachet le plus réel; elle est inconciliable, par sa naïveté, avec les hautes vues symboliques du « croyant de génie » (Loisy, II, 33). Aussi Loisy ne manque pas de dire « qu'elle pourrait avoir été ajoutée par Marc à un récit où le prince des apôtres figurait comme simple témoin, et ne se livrait à aucune manifestation hors de propos » (II, 37)! IL était d’ailleurs facile de faire rapidement des huttes de branchages comme on en voit en été dans les vignes, sans qu'on se préoccupe le moins du monde de la fête des Soukkoth ou Tabernacles.
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Cette réflexion de Mc. est en quelque manière une excuse. Pierre n'avait pas su comment se mêler à la conversation, et cependant il avait voulu dire touche ses disciples en les invitant à se rassurer. Or même à supposer qu'une vision eût été complétée par quelques traits empruntés à des cas semblables, cela ne prouverait pas que lés écrivains ne la tinssent pas pour réelle. IL est très vrai de dire que la Transfguration est pour les apôtres une vision, et elle garde ce caractère non seulement dans Mi. et Mc., mais encore dans Le., et c'est pour cela qu’elle est réservée à des témoins choisis, gratifiés de cette ouverture sur le monde surnaturel. Mais c'est la vision de phénomènes réels, qui explique comment les Apôtres, Pierre en particulier, ont pu déclarer si fermement que Jésus était le Fils de Dieu. Il ne nous appartient pas d'insister sur les modalités de l'apparition; leur mystère n'empêche pas la certitude qui repose sur le témoignage des apôtres, transmis plus tard à la tradition recueillie par les trois synoptiques. Le lieu de la Transfiguration n’est pas précisé dans l'Evangile. Mc. n'indique pas qu'on ait quitté la région de Césarée de Philippe où l'on est depuis vur, 27, et c'est seulement à 1x, 30 qu'il marque un point de départ. On a donc conclu que la scène s’est passée sur l’un des sommets de l'Hermon (Swete). Cependant cette raison n’est pas absolument décisive. Le v. 1x, 30 ne prouve pas qu'on va en Galilée, peut-être y est-on déjà; Me. a pu regarder l’ascension de la montagne comme un changement de lieu, d'autant qu'il y a six jours d'intervalle entre la confession et la Transfiguration, temps très suffisant pour aller de Panéas au Thabor. C'est en effet sur le Thabor que la tradition a placé la Transfiguration que l'Église grecque nomme même τὸ @xfwpuv. On ne peut nommer pour ce sens Origène, car il ne fait que citer un texte de l'évangile selon les Hébreux qui est plus probablement relatif à la tentation : ἄρτι ἔλαδέ pe ἢ μήτηρ μοῦ, τὸ ἅγιον πνεῦμα ἐν μιᾷ τῶν τριχῶν μου χαὶ ἀπήνεγχέ με εἰς τὸ ὄρος τὸ μέγα Θαδώρ (Oric. ἐπ Jok. τι, 12; cf. Rom. ἐπ Jerem. xv, 4), et ce qui prouve bien qu'Origène ne s'est pas prononcé, c'est qu'Eusèbe ne dit rien de la Transfiguration au mont Thabor, et qu’il bloque le Thabor et l'Ilermon sans distinguer, et en raisonnant d'après le Ps. zxxxvrir, 13 : καὶ οἶμαί γε ἐν τούτοις τοῖς ὄρεσι τὰς παραδόξους τοῦ Σωτῆρος ἡμῶν γεγονέναι μεταμορφώσεις, καὶ τὰς πλείους διατριδάς (P. G. XXII, 1092). Ainsi Eusèbe attribuait la gloire prophétique du Thabor et de l’'Hermon, soit à la Transfiguration, soit aux différents séjours du Sauveur. L’attention ainsi attirée sur ces deux sommets, le Thabor, étant en Galilée, devait avoir la préférence. On y transporta même l’Hermon! Aussi du temps de saint Cyrille de Jérusalem {Catech. xn, 16; P. G. XXXI, 744) et de saint Jérôme (Epist. 46 et 108, P. L. XXIE, 46, 494), le Thabor possède. Sa situation de montagne isolée, dominant la plaine de près de 300 mètres, en fait un admirable belvédère; aujourd'hui on y goûte la solitude, et on ne s'arrête pas à la difficulté résultant de la présence d'une forteresse qui occupait tout le sommet au temps de Jésus (Josèpne, Bell. IV, τ, 8 : πεδίον δ᾽ ἐστὶν ἢ χορυφὴ σταδίων ἕξ χαὶ εἴχοσι, πᾶν τετειχισμένον). Il est certain d’ailleurs que les évangélistes ont attaché moins d’importance au nom du lieu qu’au caractère de haute montagne, en parallèle avec le Sinaï; la scène s’était passée dans l'intimité, et peut-être les trois n’en firent-ils pas connaître l'emplacement.
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Même recommandation de se taire que v, 43, adressée aux trois. Jésus ne voulait pas que les Douze disent au peuple qu'il était le Messie, pour ne pas le surexciter, il ne jugeaïit pas non plus les neuf autres apôtres préparés à connaître le secret révélé aux trois. N’eût-il pas été un nouvel obstacle à admettre les souffrances du Fils de l'homme? Après la résurrection, cet inconvénient aurait disparu. Loisy conclut de ce silence que « avant la mort du Christ, personne, même parmi les disciples, n’avait entendu parler de la transfiguration ». « Les évangélistes laissent donc, sans le vouloir, soupçonner que le récit s’est formé dans la tradition, et que les témoins historiques de la vie de Jésus l'avaient ignoré d’abord, si toutefois ils l’ont jamais connu » (Il, 40). Cependant trois témoins, désignés par leur nom, c’est bien quelque chose, surtout quand l’un d'eux est, selon la tradition et selon toute vraisemblance, l'auteur principal de la catéchèse suivie par Me.
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ὅταν Ex γεχρῶν ἀναστῇ. — Nestle : τὸ Ex νεχρῶν ἀναστῆναι.
Mettre la virgule après ἐχράτησαν, au lieu de mettre deux points après apud se comme ἃ fait la Κρ. Clém. κρατεῖν ne signifie pas directement « se taire »; d'après l'usage du N. T. (cf. νι, 8. 4. 8; 11 Thess. n, 15; Apoc. τι, 14 ss.) c'est plutôt garder fidèlement. Comme le λόγος n’est pas la Transfiguration, mais la défense de Jésus, on obtient le même sens : les disciples ont gardé la défense, c’est-à-dire qu'ils se sont tus; ils discutent entre eux, puisqu'ils ne peuvent le faire avec d’autres, ce que c'est « quand il sera ressuscité ». Ce texte, suivi par Loïsy, est attesté par une tradition très étendue (D, 1, 13, 69, 118, 124, 209, 346, a, ὦ, ©, f, n, k, syrsin., pes., Vg.) et bien préférable comme sens au texte reçu (τὸ ἐκ νεκρῶν ἀναστῆναι, NABCL etc. minusc. 4, me., sah., 30., WH. Ti. Noesile) « ce que c’est que ressusciter des morts ». Car les disciples vivaient dans un milieu où l'on parlait de la résurrection des morts, et ils n'étaient point hommes à agiter là-dessus des questouche ses disciples en les invitant à se rassurer. Or même à supposer qu'une vision eût été complétée par quelques traits empruntés à des cas semblables, cela ne prouverait pas que lès écrivains ne la tinssent pas pour réelle. Il est très vrai de dire que la Transfiguration est pour les apôtres une vision, et elle garde ce caractère non seulement dans Mt. et Μα., mais encore dans Le., et c'est pour cela qu’elle est réservée à des témoins choisis, gratifiés de cette ouverture sur le monde surnaturel. Mais c'est la vision de phénomènes réels, qui explique comment les Apôtres, Pierre en particulier, ont pu déclarer si fermement que Jésus était le Fils de Dieu. Il ne nous appartient pas d’insister sur les modalités de l'apparition; leur mystère n'empêche pas la certitude qui repose sur le témoignage des apôtres, transmis plus tard à la tradition recueillie par les trois synoptiques. Le lieu de la Transfiguration n'est pas précisé dans l'Évangile. Mc. n'indique pas qu'on ait quitté la région de Césarée de Philippe où l'on est depuis vin, 27, et c'est seulement à 1x, 30 qu'il marque un point de départ. On a donc conclu que la scène s'est passée sur l’un des sommets de l'Hermon (Swete). Cependant cette raison n'est pas absolument décisive. Le v. rx, 30 ne prouve pas qu'on va en Galilée, peut-être y est-on déjà; Me. a pu regarder l'ascension de la montagne comme un changement de lieu, d'autant qu'il y a six jours d'intervalle entre la confession et la Transfiguration, temps très suffisant pour aller de Panéas au Thabor. C'est en effet sur le Thabor que la tradition a placé la Transfiguration que l'Église grecque nomme même τὸ Θαδώριον. On ne peut nommer pour ce sens Origène, car il ne fait que citer un texte de l'évangile selon les Hébreux qui est plus probablement relatif à la tentation : ἄρτι ἔλαδέ με À μήτηρ μοῦ, τὸ ἅγιον πνεῦμα ἐν μιᾷ τῶν τριχῶν pou καὶ ἀπήνεγκέ με εἰς τὸ ὄρος τὸ μέγα Θαδώρ (Oric. ἐπ Joh. τι, 12; cf. Rom. ἐπ Jerem. xv, 4), et ce qui prouve bien qu'Origène ne s’est pas prononcé, c’est qu'Eusèbe ne dit rien de la Transfiguration au mont Thabor, et qu'il bloque le Thabor et l'Ilermon sans distinguer, et en raisonnant d’après le Ps, Lxxxvirr, 18 : καὶ οἶμαί γε ἐν τούτοις τοῖς ὄρεσι τὰς παραδόξους τοῦ Σωτῆρος ἡμῶν γεγονέναι μεταμορφώσεις, καὶ τὰς πλείους διατριθάς (P. G. ΧΧΙΗ, 1092). Ainsi Eusèbe attribuait la gloire prophétique du Thabor et de l'Hermon, soit à la Transfiguration, soit aux différents séjours du Sauveur. L'attention ainsi attirée sur ces deux sommets, le Thabor, étant en Galilée, devait avoir la préférence. On y transporta même l'Hermon! Aussi du temps de saint Cyrille de Jérusalem (Catech. xu, 16; P. G. XXXIII, 744) et de saint Jérôme (Epist. 46 et 108, P. L. XXII, 46, 491), le Thabor possède. Sa situation de montagne isolée, dominant la plaine de près de 300 mètres, en fait un admirable belvédère; aujourd'hui on y goûte la solitude, et on ne s'arrête pas à la difficulté résultant de la présence d’une forteresse qui occupait tout le sommet au temps de Jésus (Josèpne, Bell. IV, x, 8 : πεδίον δ᾽ ἐστὶν & χορυφὴ σταδίων ἕξ καὶ εἴκοσι, πᾶν τετειχισμένον). ΤΊ est certain d'ailleurs que les évangélistes ont attaché moins d'importance au nom du lieu qu’au caractère de haute montagne, en parallèle avec le Sinaï; la scène s'était passée dans l'intimité, et peut-être les trois n’en firent-ils pas connaître l'emplacement.
ὅταν Ex νεκρῶν ἀναστῇ. — Nestle : τὸ ἐχ γεχρῶν ἀναστῆναι,
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Peut-être la curiosité des trois cherche-t-elle à se satisfaire en abordant le sujet indirectement au moyen d’Élie. Ce nom se présente ici à propos de la résurrection, comme dans la Michna (ϑοία, 1x, 15; cf. Le Messianisme.… p- 212). C'est une interrogation (ἐπηρώτων), le premier ὅτι est donc interrogatif (Holtz., Swete, contre Loisy}, comme 1, 16; 1x, 28 (οἵ, 1 Chron. xvur, 6, τ M5). Les disciples savent, par la tradition qui s’appuyait sur Mal. 1v, 5 (ur, 23), qu'Élie doit venir avant le Messie. Or, il n'a pas joué son rôle. et déjà le Messie, c'est-à-dire Jésus, a révélé sa gloire et a été autorisé par son Père. Assurément, on eût pu se poser la question, même si la Transfiguration n’avait pas eu lieu, il faut concéder cela à Loisy, mais il est très peu probable que les disciples y eussent songé si leur attention n'avait pas été attirée sur Élie par la Transfguration. Loisy, qui supprime cet épisode de l’ancienne tradition, suppose que la question des disciples se rattache à « la déclaration du Sauveur touchant ceux qui vivront encore quand le royaume de Dieu arrivera » (II, 42), c’est-à-dire à 1x, 1. Mais d’ après cet endroit il n'y avait pas à se préoccuper d'Élie plutôt que de tel autre signe messianique. La Transfiguration au contraire posait nettement la question. La tradition, telle qu’elle est représentée par Tryphon (Jusrix, Dial. xuix), disait qu’Élie devait oindre le Christ, et les apôtres venaient de voir le Christ dans la gloire, honoré τὴν 1.116. Élie n'était donc ΠΩ venu πρῶτον, C'est ce qu'a très bien vu Origène : ἢ δὲ ἐν τῷ ὄρει ὀπτασία, χαθ᾿ ἣν ὁ ᾿λίας ἐφάνη, ἐδόχει μὴ συνάδειν τοῖς εἰρημένοις, ἐπεὶ δὐ πρὸ τοῦ ᾿Ιησοῦ ἔδοξεν πὴ ἐληλυθέναι ὁ Ἠλίας ἀλλὰ μετ᾽ αὐτόν (ἐπ Mt. t. XIII, 1). Il est vrai que saint Jérôme a ajouté à cette opinion une modification qui n'est pas d’ailleurs à dédaigner : Acstimant ergo discipuli transformationem gloriae hanc esse, quam in monte videant, et dicunt : si iam venisti in gloria, quomodo praecursor tuus non apparet, maxime quia Eliam viderant recessisse (ir Mt., P, L. XXVI,124). Loisy argumente, contre le fait, d'une difficulté que présente le texte : « on ne voit pas comment les disciples apprécieraient l'apparition d'Elie : l'ont-ils trouvée trop tardive, parce que le Messie est déjà sur la terre, et le royaume des cieux inauguré, ou bien trop fugitive, parce que le prophète est parti sans accomplir l'œuvre qui lui est assignée dans la préparation du règne glorieux ? » (11, 42). C'est un sophisme, car l'une des deux explications suffit” et d’ailleurs elles ne s'excluent pas. Élie venu trop tard, et parti sans rien faire, n’a toujours pas rempli son rôle.
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Malgré tous les nuages accumulés par Loisy pour rejeter l'authenticité de 12, le texte de Mc, s'explique sans trop de difficulté. La première partie de la réponse de Jésus est une concession, et plus qu’une concession, mais apparente. Vous supposez que le rôle d'Élie est de tout rétablir dans le bon ordre avant l'arrivée du Messie? Soit! (ἀποχαθιστάνει au présent marque une proposition générale, un thème donné). À cette concession, commencée par uév, doit répondre un membre de phrase où figure δέ... « et cependant ». Ce δέ est remplacé par une interrogation. Il ne suffit pas que ce qui regarde Élie dans l'Écriture soit accompli: il faut que toutes les Écritures soient accomplies et par conséquent aussi ce qui regarde le Fils de l’homme. Or, il est écrit qu'il doit souffrir et être méprisé.… Comment cela peut-il s'entendre avec le rôle d’Élie, tel que vous le comprenez, de Restaurateur? Il faut bien trouver un accord. Or il consiste en ceci que le rôle d'Élie ne doit point être pris à la lettre. J1 a été rempli déjà par Jean, qui, loïn du tout restaurer, a été victime de l'injustice des hommes... Ce qui dispose à penser, comme Mt. l’a compris, que le Messie aura le même sort. Loin d’être une surcharge ou même « l'affirmation solennelle, en forme interrogative, du sort douloureux qui attend le Christ » (Loisy, 11, 43), la question de Jésus soulève précisément la difficulté dont les trois devaient être préoccupés. Si le Messie devait ressusciter, il devait donc mourir, et cependant Élie son précurseur devait tout restaurer? Comment la passion pourrait-elle suivre la Restauration? (Swete). Jésus ne donne pas directement la réponse. Elle ressort de ce qui suit. Le véritable Élie a joué son rôle scripturaire de restaurateur en sacrifiant sa vie; il reste une plate pour la passion du Messie, passion que le sort du précurseur lui-même rend moins étrange. Notre interprétation est contenue déjà dans le texte du Codex Bezae : εἰ Ἠλίας ἐλθὼν ἀποκαθιστάνει πάντα, καὶ πῶς γέγραπται... Knabenbauer estime de la même façon que Jésus demande comment concilier deux points de l’Écriture : Le rôle d'Élie et les souffrances du Christ? La solution consisterait à renvoyer le rôle d’Elie en personne au second avènement. De cela, il n’est absolument rien dit au moins dans Me., où Jésus résout la difficulté en prenant le role d'Élie au sens figuré. On peut, d’après l'autorité du Maître, s’en tenir là et croire la prophétie de Malachie suflisamment réalisée par le rôle de Jean.
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Ποιεῖν ὅσα θέλω pour marquer le pouvoir absolu et arbitraire, II Macc. vu, 16. Si Élie est venu, ce ne peut être que dans la personne de Jean, qu'on reconnaît suffisamment ici, et qui le représentait. Mc. ajoute que le traitement qui lui ἃ été infligé était selon l'Écriture ; ἐπ᾽ αὐτόν se rapporte naturellement à Élie, mais à l'Élie figuré qui est venu (contre Ænab.). Seulement il ne s’agit pas d'une prophétie relative à Jean directement. Ce qui ἃ été écrit d'Élie, à savoir qu'il a souffert pour la justice, de la part d'une femme méchante et d'un roi faible (1 Reg. xvir-xix), a été aussi réalisé en celui dont il était le type. La prophétie a été réalisée, mais symboliquement. Et, comme le dit très bien Holtz. : la destinée d'Élie sert de type à celle de Jean, comme celle du serviteur de Dieu (Is. in) par rapport au Messie. Et, sans même parler des souffrances, il est très important de noter contre Loisy qu'une parole de Jésus qu’il juge « très authentique » (1x, 122 et 13) est une explication symbolique de l'Écriture. Loin de prendre à la lettre l'avènement d'Élie avec les circonstances apocalyptiques de Malachie, Jésus l'estime réalisé dans la carrière de Jean, aboutissant à une mort obscure. N'a-t-il pas pu faire sur le Messie un semblable raisonnement? ou plutôt ce raisonnement n'est-il pas supposé ici même? Il n'y ἃ donc aucune incohérence dans le texte de Mc. dont le sens a été clairement perçu par les anciens (sauf leur préoccupation de réserver la venue personnelle d'Élie avant le second avènement) et qui est encore ainsi compris par les modernes (Swete, Wellh.).
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Les éditions critiques (WA., Ti. etc.) ont ἔλθοντες... εἶδον (ou εἶδαν avec B*) mais la masse des témoignages oblige à lire ἐλθών... εἶδεν, quoique syrsin. et sak. de Balestri supposent εἶδον. Le pluriel fait l'effet d'une correction savante qui veut tenir compte de l'épisode précédent. En somme il est possible que l'épisode du démoniaque épileptique se soit passé dans une occasion où Jésus s'était éloigné seul de tous ses disciples. Mais dans le contexte actuel les disciples sont les neuf apôtres et peut-être quelques autres, non les Douze. Loïisy se contredit en traduisant : « Et venus près des disciples, ils virent »... et en commentant : « par disciples on doit entendre le groupe entier des apôtres, le récit, même dans sa forme actuelle, Les visant tous ensemble, sans distinction de ceux qui auraientaccompagné le Sauveur » (11, 46). D'ailleurs il va sans dire qu'à partir du moment où l'on s’est rejoint, le groupe des Douze s’est reconstitué. IL y a là des scribes — il pouvait s'en trouver même aux environs de Panéas, mais la scène serait plus naturelle en Galilée, — qui ont peut-être profité de l'absence de Jésus pour poser des questions embarrassantes à ses disciples : δραξάμενοι γὰρ oi γραμματεῖς τῆς τοῦ σωτῆρος ἀπουσίας περιέλχειν τοὺς μαθητὰς ὑπελάμδανον (Victor). Peut-être cependant discutent-ils sur la raison de l'échec des disciples dont il sera question plus loin. Comme ces scribes ne jouent plus aucun rôle, Mt. et Le. ont très bien pu les omettre. Mais pourquoi Mc. les a-t-il mentionnés ? — Loisy y voit une addition factice, soit pour préparer l'apostrophe du Christ à la génération incrédule, soit pour insinuer « que l'impuissance provisoire des apôtres judaïsants à convertir le monde avait été corrélative au souci de leur controverse avec les Juifs, laquelle était superflue », soit pour correspondre à la contestation des Israélites et d'Aaron fabriquant le veau d'or (11, 48). Voilà bien des subtilités ; et puisqu'on ne peut fournir aucune raison symbolique un peu sérieuse, le plus simple est de reconnaître que la tradition avait retenu ce détail, et que Mc. ἃ mis là ces scribes parce qu'ils y étaient, quoiqu'il n’en ait eu que faire ensuite. Le trait est d’ailleurs caractéristique de listitude des docteurs, toujours prompts à la dispute.
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ἐξεθαμδήθησαν est traduit deux fois dans la Ve. Clém. : stupefactus est, et expaverunt; W.-W. ont mis expaserunt entre crochets, ne pouvant décider sûrement quelle fut la leçon de saint Jérôme. Ce mot, très fort, propre à Mc. dans 16 N. T. {xiv, 33; xvi, 5. 6), indique de la stupeur ou même de la frayeur. Mais la frayeur serait en contradiction avec l'empressement du peuple; on ne peut vraiment pas supposer que Me. ait été chercher dans Ex. XXXIV, 80 8., un trait contradictoire à ce qu’il aurait reproduit d'après sa source. D'autant que dans l’Exode cette frayeur empêche de s'approcher de Moïse, ἐφοδήθησαν ἐγγίσαι αὐτοῦ, tandis qu'ici on court à Jésus. Si donc Me. a voulu comparer la descente de la Transfiguration à celle du Sinaï, il a attribué à l'aspect de Jésus un éclat qui attirait, au lieu d’éloigner par crainte révérencielle. Mais il est beaucoup plus probable qu'il n’y ἃ pas songé, parce que cet éclat οὐ empêché les trois apôtres de garder le secret que Jésus leur avait demandé (Swete), Il y a donc simplement dans la foule une vive surprise, parce qu'on n'attendait pas Jésus; ce qui ressort d'ailleurs de tout l'épisode. Au lieu de προστρέχοντες, D a προσχεροντες (pour προσχαίροντες) (de même e, d, ff, i, k et le Diatess. ar.), qui vient probablement d'une faute de copiste. Si la leçon était authentique, elle marqueraïit qu'on avait eu des inquiétudes sur Jésus. De toute façon il arrive très inopinément.
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Jésus s'adresse à ceux qui s'empressent autour de lui, à la foule, par conséquent πρὸς αὐτούς s'entend des disciples. On les a pris à partie, Jésus évoque toute l'affaire. La leçon de la Κρ. inter vos, quoique représentée dans D εν uv, est empruntée à l’anc. latine, où elle était une traduction par à peu près.
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Le plus intéressé prend la parole, et, sans répondre directement, expose le cas qui sans doute a servi de point de départ à la discussion. Peu [αἱ importe maintenant les raisons de l'échec des disciples, quand il peut espérer mieux du maître. Toute l'affaire est reprise; rien de plus naturel, et il n'y a point là de « perspective confuse » (contre Zoësy, IT, 49). Mc. est seul à dire que cet homme avait porté son enfant à Jésus lui-même. Il le croyait donc présent, et c'est à son défaut qu'il s’est adressé aux disciples. fveyxe peut être un parfait dans le sens de l’aoriste; d’ailleurs l'enfant est encore là. Le père attribue les accidents d’épilepsie à un démon. D'après Knab., Schanz, Swete, etc., le démon est muet parce qu'il rend l'enfant muet; de plus il lui cause des crises d'épilepsie. Loisy dit que l'infirmité (le mutisme) doit être habituelle, tandis que les crises d’épilepsie sont accidentelles. Ni Mt. ni Lc. ne font mention de l'infirmité. Mais au lieu de conclure avec Loisy que Mc. a maladroïtement cousu deux histoires différentes, il suffit d'entendre ἄλαλον du démon lui-même qui refuse de parler. C'est une difficulté de plus pour l’exorciser, car on ne sait comment le prendre. Le mutisme résultant de la possession peut être passager. C’est ainsi que la Pythie ne parlait plus, d’après Plutarque (De defectu orac., p. 438", parce qu’elle était possédée d'un esprit qui ne voulait pas parler : τί οὖν συνέδη περὶ τὴν Πυθιάν; κατέθη μὲν εἰς τὸ μαντεῖον,... ἀλάλου καὶ χαχοῦ πνεύματος οὖσα πλήρης. Le cas de Mc. ressemblerait en partie à celui de Le. χι, 14.
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On voit clairement ici que le démon n'exerçait son action que parintervalles, et par de nouvelles prises de possession; καταλάδῃ dans le sens d’une crise; cf. ὅν, 214, 14 (πι9 5. av. J.-C.) : χαὶ νῦν δὲ xmp@v χαθειληφότων ὁμοίων τὴν Ἑλλάδα πᾶσαν. — ῥήσσει est pris dans le sens de ῥάσσει, que D a mis par purisme. Hésyon. : ῥῆξαι" καταδαλεῖν et AnTÉMIDORE, Oneir. 1, 62 : ῥῆξαι τὸν ἀντίπαλον et Sap.1v, 19 : ῥήξει αὐτοὺς ἀφώνους πρηνεῖς. — τρίζει (Aapax LXX et N. T.) en parlant des dents, pour dépasser l'ordinaire βρύχειν τοὺς ὀδόντας. ---- ξηραίνεται pourrait indiquer la consomption, mais comme il s’agit d’une crise, c’est plutôt la raideur; cf. III Regn. χα, 4. Ce sont les symptômes de l'épilepsie, d'après Celse : inter notissimos morbos est etiam is, qui comitialis.. nominatur. Homo subito concidit; ex ore spumae moventur.…. interdum tamen, cum recens est, hominem consumit (Med. III, xxur, De morbo comitiali 3). En l'absence de Jésus, les disciples pouvaient bien tenter de chasser le démon, puisqu'ils avaient déjà fait (vi, 13) des exorcismes; mais cette fois ils n'ont pas réussi.
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Le reproche de Jésus est général ; il s'adresse au père, dont la foi est fort imparfaite, aux disciples qui ont tenté l’exorcisme avec des dispositions insuffisantes, aux scribes qui ont dû profiter de cet échec pour attaquer sa mission, à la foule qui s'est laissé influencer par eux. Il ne faut pas d’ailleurs en exagérer le ton irrité. C'est plutôt celui d'un maître fatigué de jouer un rôle ingrat, et déjà pénétré de la pensée de sa mort prochaine. Bède compare Jésus au médecin dont on ne suit pas les conseils : usque quo accedam ad domum iuam? quousque urtis meae perdam industriam me aliquid jubente et te aliud perpetrante? In tantum auiem non est iratus homini, sed vitio, ut statim intulerit : afferte illum ad me,
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Swete entend ἰδών de l'esprit, consiructio ad sensum, l'esprit, quoique neutre, étant traité comme une personne masculine. Mais c’est bien l'enfant qui est en scène au début, et à la fin de la phrase. Il faut donc mettre une virgule après αὐτόν (1° loco), et supposer une anacoluthe, τὸ πνεῦμα... συνεσπάραξεν αὐτόν étant pour συνεσπαράχθη ὑπὸ τοῦ nv. (Blass, 289). C'est ce que semble avoir compris la Ve. Et cum vidisset eum (ou illum), statim spiritus… et le syrsin.
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De 21 à 252, Me, est seul à donner ces détails si pittoresques. De même que Jésus a demandé très simplement (v. 16) dans Mc. seul la cause de la controverse, il s'enquiert du temps qu'a duré la possession, sans que rien indique qu'il est informé à part soi, et qu'il ne pose des questions que pour la forme. ὡς est pour ἐξ οὗ ou ἀφ᾽ οὗ, que certains mss. ont restitué (B ews); peut-être est-ce un idiotisme comme en français « que ».— παιδιόθεν (au lieu de l’ancien classique ἐκ παιδίου) suilisait; Me. ajoute ëx comme il a écrit ἀπὸ μαχρόθεν (v, 6).
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Le père ne nomme même pas le démon, tant il lui est présent à l'esprit, et tant il est évident pour lui que c’est le démon qui pousse l'enfant pour le faire périr. Il ne s'agit pas nécessairement de la manie du suicide; l’épileptique est plus exposé à proximité du feu ou de l'eau : ali. publicis in locis cadendo foedantur adiunctis etiam externis periculis…, loci causa praecipites dati aut in flumina vel mare cadentes (CAELIUS AuRELIANUS, De morb. chron. I, IV, 68, cité par Ælost.). — δύνῃ supposeun présent δύνομαι formé d'après le subi. δύνωμαι. δύνασαι plus régulier de δύναμαι a été restitué dans plusieurs mss. Les deux formes, δύνῃ et δύνασαι, se trouvent dans le N. T.; cf. dans Dan. v, 16, δύνῃ {LXX) et δύνασαι (Théod.), et Mayser, p. 355. Le cri du père marque peu de foi; on suppose que sa confiance en Jésus ἃ été ébranlée par l'échec de ses disciples. D'ailleurs il est pitoyable et naturel; ἡμῖν... ἡμᾶς, ce n’est pas seulement le père et le fils, mais aussi la mère et toute la famille que les crises.de l’enfant troublent et désolent; syrsin. a mis les deux fois « moi
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D'après le texte critique, τὸ et δύνῃ relève seulement le doute du père. « Si tu peux? cela n'est pas la question. Tout est possible à celui qui demande avec foi ». Jésus fait si peu parade de son pouvoir qu'il attribue d'avance la guérison au mérite du père (Théophylacte). Dans cette phrase τὸ indique une citation; cf. Mt. χιχ, 18. Cependant la phrase demeure obscure, et serait plus claire si l’on écrivait τί τὸ εἰ ὃ. d'après a : quid est si quid potes? (Blass, 160) et me. 1] faut du moins supposer une interrogation. La difficulté du texte a amené de nombreux mss. à insérer πίστευσαι après Guvn (ou δυνασαὺ, d'où la Vg. (δὲ potes credere.
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Le père pousse un cri qui est accompagné de larmes dans plusieurs mss. et surtout chez les latins (778. cum lacrymis). Il crie: « je crois », mais il a conscience que sa foi est insuffisante. Il prie done Jésus de l'aider quand même; βοήθει ne peut signifier : augmente ma foi, rends-la plus parfaite, mais seulement : viens au secours de cette foi, et presque-: βοήθει pot τῷ ἀπίστῳ {(Swete, Knab., Schans, Loisy, etc.\.
9:24
Il y avait du moins beaucoup d’humilité et un instant désir dans ce cri du père; il croyait, mais il craignait de ne pas croire assez pour obtenir un miracle. Jésus n'en demande pas davantage, d'autant qu'on accourait (ὄχλος, sans article) pour voir ce qui allait se passer. La leçon ὃ ὄχλος avec l'art. voudrait dire que la foule déjà mentionnée (v. 14 et 15) s’est resserrée autour du petit groupe composé de Jésus, le père et l'enfant. Mais cette leçon ne tient pas compte du sens du verbe ἐπισυντρέχειν qui renferme l'idée d'accourir. D'autre part il serait étonnant que Mc. ne se soit pas souvenu de la foule d’abord mise en scène. Il est probable qu'en employant ἐπισυντρέχειν qui est un hapax, il a voulu marquer que ‘la nouvelle foule se joint à l'ancienne (ἐπί, dans le composé). L'esprit est censé impur, comme tous ces démons qui tourmentent les hommes. On le savait déjà muet; Jésus ajoute « sourd », ce qui est l'ordinaire parmi les hommes. C’est une manière de désigner le démon à défaut de son nom. De plus l’ordre est-donné formellement, à cause de la résistance précédente, et comme ce serait peu qu’il sortit, puisqu'il sort parfois pour revenir, il lui est interdit de rentrer; μηκέτι εἰσελθῇς, la négation avec le subj. aor. parce que l'action est entièrement future (Moulton, 122 55.}.Ψ
9:25
La confusion entre l'esprit et le jeune homme est encore plus complète qu'au v, 20, mais du moins le masc. χράξας x... σπαράξας est plus éloigné du mot πνεῦμα, La foule s’écrie : « il vient de passer » (ἀπέθανεν à l'aor.).
9:27
La construction n'est pas classique; le gén. absolu ne devrait pas être employé puisque le pronom auquel s'applique le participe reparait dans la phrase comme complément. Aussi quelques mss. ont écrit : εἰσελθοντα autov. Mais Mc. est coutumier de cette négligence (cf. v, 18; x, 17; x1, 27; χπὶ, 1. 8) comme les autres écrivains du N. T. (Bass, 256). — εἰς οἶχον, comme τι, 1; 11, 20; vi, 17. C'est une maison quelconque où l'on avait gîte pour la nuit. L'instruction des disciples doit se poursuivre en particulier. Ils ne se reprochent rien, maïs ont leur échec sur le cœur. Ὅτι est clairement interrogatif, traduit par Mt. en διὰ τί.
9:28
γένος peut signifier une classe spéciale de démons, ou toute la race des démons; Théophyl. : 4 τὸ τῶν σεληνιαζομένων ἢ ἁπλῶς πᾶν τὸ τῶν δαιμόνων γένος. Or comme Jésus, qui ἃ déjà chassé beaucoup de démons et a donné à ses disciples le pouvoir de les chasser, n’a pas encore fait cette réflexion, il semble qu'il s’agit d'une espèce particulière. La prière est le seul pouvoir efficace. Comme ce sont les disciples qui demandent pourquoi ils ont échoué, c’est donc surtout celui qui tente l’exorcisme qui doit employer la prière, plutôt que la victime du démon. Les disciples se sont trop fiés à leurs propres forces, au pouvoir qu'ils avaient reçu en général, et n’ont pas songé à recourir à la prière. A la prière, l'immense majorité des mss. et des versions ajoutent le jeûne, και (τη) νηστεια, omis par Ν᾿ B 4. En pareil cas, Les copistes sont plus portés à ajouter (cf. le même cas I Cor. vu, 5) qu’à retrancher. Si Jésus lui-même n’a pas eu recours à la prière, c'est qu'il est, dans la pensée de Mc., dépositaire de la force que les disciples doivent implorer. Aussi a-t-il employé immédiatement l'érperium.
9:29
ἐκεῖθεν est plutôt la région de Césarée de Philippe que le Thabor. Du Thabor on pourrait encore traverser la Galilée; mais cependant on y serait déjà, et on aurait déjà dû auparavant prendre des mesures pour éviter le concours du peuple. Il s’agit d'un véritable point de départ du voyage qui aboutit à Jérusalem, en passant par Capharnaüm (1x, 33), la Pérée (x, 1) et Jéricho (x, 46). La leçon παρεπορεύοντο, plus soutenue que ἐπορεύοντο (B* D, a, c, f, go., aeth.), indique un passage rapide. — yvot pour γνῷ, cf. v, 48.
9:30
Le motif de l’incognito assigné par Mc. paraît être l'instruction des disciples ($wete, Knab. etc.), qui domine en effet d'ici à v. 50. Ce motif ne peut être rejeté sous prétexte qu'il est de l'invention de Mc., mais on peut admettre qu'il n'était pas le seul. Mald. ἃ dit : quia passionis tempus appropinquabat, verebaturque, ne, si agnitus in Galilaea fuisset, omnes ad eum undique, ut solebant, incolae concurrerent, et aut habendis conciontbus, aut daemonibus eiiciendis, aut curandis aegrotis sese detinerent. Loisy ajoute que c'était pour ne pas attirer l'attention d'Hérode. La Vg. au lieu de traduire γάρ par enim, l’a rendu par autem, évitant ainsi de faire de l’enseignement le seul motif de l’incognito. Ce nouvel avertissement au sujet de la passion est bien en situation au moment où commence la marche vers Jérusalem. 1] n’ajoute rien au premier, si ce n’est que le Fils de l’homme est déjà livré entre les mains des hommes. παραδίδοται est remplacé par un futur dans Mi. et Le.; ce n'est pas une raison de l'entendre d’un présent dans le sens du futur (Zoisy). Jésus est donc déjà livré. Mais par qui? Judas a-t-il déjà commis le crime dans sa pensée? il est plus probable qu'il s’agit du décret divin qui abandonne Jésus au supplice, dans le sens de Rom. vin, 32 (Orie. ἔπ Mt.). Tomber dans les mains des hommes est une menace terrible (1 Sam. xxvi, 18; Eccli. u, 18), parce qu'ils ne savent pas pardonner. Le Fils de l'homme, — en insistant sur sa nature humaïne, — est livré aux hommes, par Dieu. Mc. maïntient son terme : « après trois jours » (vx, 81), transformé par de nombreux textes en τὴ totrn ἡμέρα.
9:31
Les disciples ne comprennent toujours pas. La passion était ce qui convenait le moins au Messie; la nécessité des souffrances est encore ce qu'on comprend le moins dans la doctrine de Jésus. La première fois Pierre a protesté, mais a été repris vivement (vur, 33); la seconde fois, les disciples ont pris un détour (τχ, 11); cette fois ils n'osent plus rien demander. Il semble donc que Jésus s’est tenu à une prédiction générale, sans leur recommander la fidélité, le courage, sans leur expliquer les raisons de la passion etc. L'intelligence de tout cela ne devait leur être donnée que plus tard.
9:32
C’est à Capharnaüm que Jésus ἃ commencé son ministère; il y était presque chez lui. La maison — celle de Pierre (ou peut-être de Lévi) — était en quelque sorte sa maison, comme a interprété syrsin. Ce n'est pas qu'on y soit plus dans la solitude qu’en route, maïs Jésus, qui peut-être allait en avant pour laisser ses disciples à eux-mêmes, attendait un moment favovable pour leur donner une leçon. Excellente pédagogie, qui justifie bien le but de l’incognito (ν. 81).
9:33
Les disciples se taisent parce qu'ils comprennent qu'ils ont été entendus et qu'ils ne sont pas fiers du sujet de leur entretien. Il s'agissait de savoir qui était le plus grand. Le compar. μείζων pour le superl., selon l'usage de la koinè, qui ne mettait même pas l’article devant le compar. comme on fait en français ou en grec moderne (Blass, 143).
9:34
Jésus s’assied, moins comme docteur que parce qu’on ἃ marché. Il a posé la question en rentrant, à ceux qui étaient les plus proches. Peut-être qu'un groupe seulement avait pris part à la discussion, maïs la leçon convient aux Douze. Il ne s'étonne pas de la préoccupation des disciples, et ne conteste pas le principe de la hiérarchie, mais il insinue l'esprit nouveau qui doit animer les chefs. Il ÿ a iei certainement la prévision d'un autre ordre de choses. Peut-être déjà τίς μείζων se rapportait-il à l'avenir dans la pensée des disciples. D'après Mald., Knab., εἴ τις θέλει doit s'entendre du désir de la première place dans le ciel, après la mort, sans doute parce qu’on ne doit pas désirer la première place sur la terre. C'est ne pas comprendre la pensée de Jésus qui revêt une forme un peu paradoxale. Vous voulez être le premier ? soyez donc le serviteur de tous... ce qui veut dire : plutôt que de viser aux honneurs, allez aux fonctions humbles et charitables. L'ambition se colore du désir d'être utile? soyez donc utiles en vous faisant les serviteurs de tous, ambition légitime, et parfaitement pure si vous cherchez la dernière place. Il s’agit bien de cette terre : exaltationis apud nos non potest esse contentio, de humilitate ad summa crescimus, didicimus unde placeamus (Cvpr. De zelo, 10). L’omission de D et ἀ και λεγει.., διάχονος, si ce n’est un pur accident, ἃ été entraînée par l’imitation de Mt. et de Lc.
9:35
La suite des idées est difficile à déterminer. Mt. s'est servi de l'enfant pour répondre à la question du plus grand, maïs il n’aboutit à la pensée de Mc. qu'après avoir tablé sur l'humilité de l'enfant. Au contraire Le. débute par limitation du v. 36 de Mc., pour donner en substance sa réponse du v. 35. Ils ont donc cherché mieux, ce qui prouve du moins qu’ils n’ont pas vu dans Mc. un ordre logique très profond. En réalité il y a une soudure très extérieure dans l’idée de service. Celui qui reçoit l'enfant se mettra naturellement à son service (cf. 1, 31; cependant je n'admettrais pas volontiers le rapprochement populaire phonétique διάκονος et δέχεται). La tradition qui nommait saint Ignace d’Antioche 6 θεοφόρος, « le porte-Christ », ἃ joué sur l’accentuation θεόφορος, « porté par le Christ », et a imaginé que cet enfant est devenu plus tard le grand évêque et martyr (Swete). Jésus l'embrasse (Mc. seul), ἐναγκαλισάμενος, cf. Prov. vi, 10; xx1v, 48 (33).
9:36
Une première opinion (Wald., Knab.) estime que cet enfant représente seulement les autres enfants : scilicet ut tenera cura parvulos prosequantur eorumque saluti prospiciant propter Jesum (Knab., 249), et cette pensée est à la base de tant d'œuvres de charité entreprises en faveur des enfants pour l'amour de Jésus-Christ! Cependant, une seconde opinion (Swete, Loisy etc.) note que δέχεσθαι doit être pris dans le même sens que vi, 11. L'enfant ne représente Jésus que s’il est envoyé par lui, comme lui est envoyé par son Père: il vient au nom de Jésus, ἐπὶ τῷ ὀνόματι, c'est-à-dire avec une mission de Jésus, investi de son autorité. Il s'agit donc des disciples; cf. Didakhè, 12: πᾶς δὲ ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου δεχθήτω. On en conclut que notre logion du v. 37 serait mieux à sa place dans un discours de mission (cf. Mt. x, 40). Loisy le fait rentrer dans le contexte d’une façon presque grotesque : « Marc fait recommander aux Douze d’avoir égard aux « petits » apôtres; on peut croire qu'il a surtout en vue le « petit » Paul, « le moindre des apôtres », qui n'était « pas digne d'être appelé apôtre », mais qui croyait avoir autant fait que « les grands apôtres », et ne leur être inférieur en rien. Si telle est la pensée du rédacteur, l'incident de l'enfant se rattache étroitement à la leçon donnée aux Douze, et à l'affaire de l’exorciste qui n'était pas disciple, pourvu que cet exorciste soit encore le « petit Paul » (II, 69 s.). Outre que Mc. n'a pas de ces dessous, Paul a pu se dire petit, mais un de ses admirateurs pouvait-il sérieusement le regarder comme un petit disciple, justement figuré par un enfant? Nous proposons une opinion moyenne. La parole de Jésus ne vise pas tous les enfants, mais ne s'applique pas non plus uniquement aux disciples. Il s’agit probablement des plus simples de la communauté; il n’est pas dit qu’ils viennent au nom du Christ, ἐν ὀνόματι, mais qu'on les reçoit ἐπὶ τῷ ὀνόματι, c'est-à-dire « en vue de, en l'honneur de ». C'est à cause du Christ que les chefs devront les accueillir avec bonté. Celui donc qui viendrait à recevoir un enfant (spirituel) (δέξηται subj. aor. parce qu'il s’agit d'un fait éventuel), reçoit le Christ; et celui qui l'aura reçu (δέχηται, subj. présent parce que le fait est censé acquis), ne reçoit pas seulement le Christ (οὐκ tué ne doit pas être pris absolument), mais aussi celui qui l'a envoyé, Dieu lui-même. Dans ce sens il y ἃ une suite très suffisante dans les pensées. Ou conçoit que Mt., peut-être d'après une autre tradition, ait profité de la présence de cet enfant pour en tirer directement une leçon d’humilité, et le texte de Me. pouvait aussi être accommodé à un discours de mission. De sorte que, ici encore, on ne peut pas prouver que Mc. soït secondaire.
9:37
Jean interrompt le Maître : ἔφη, sans αἀποχριθεῖς dans les meilleurs mss. On est donc dispensé de chercher une suite logique. Il est bien toujours question de l’accueil qu'on doit faire à certaines personnes, mais ce qui a frappé Jean, c'est surtout le mot ἐπὶ τῷ ὀνόματί μου. Cela lui rappelle quelqu'un qui chassait les démons au nom de Jésus. On ne peut prouver que c'était déjà une formule. D'ailleurs ἐν τῷ signifie que l'exorciste se servait du nom de Jésus, non qu'il agissait en vue de lui ou pour lui. Jean n’a saisi que le côté extérieur de l'action, et comme cet homme ne suivait pas les disciples, il a pris le parti de l'empêcher. On dirait que maintenant les dispositions conciliantes de Jésus rendent sa conscience inquiète. Le fait a pu se passer au temps de la mission des Apôtres (vi, 7 ss.). Il ἃ été constaté plus tard (Actes, x1x, 13), mais ce n’est pas une raison de voir ici une projection de ce qui s’est passé dans l'Eglise, On a déjà cité Loisy qui reconnaît Paul dans l’exorciste (après Holsten, Volkmar); conçoit-on un partisan de Paul se contentant de cette maigre justification ? sans parler du caractère purement fantaisiste de l'hypothèse. C'est la seule fois où Jean intervienne seul dans les synoptiques. Son point de vue pouvait se justifier par le désir de maintenir l'unité. Il est bien du Jean qui manifesta tant d'horreur pour l'hérésie de Cérinthe et tant de soin de l’éviter (Bus. A. E. III, xxvit). — On pourrait omettre ος οὐχ ἀχολουθει ἡμῖν, après δαιμόνια, avec N BCL etc., f, syrsin., pes., me.
9:38
Le maître est plus concillant et montre que l'invocation du nom de Jésus se ramène par le fait même à reconnaître l'autorité de Jésus. Celui qui fait un miracle ἐν τῷ ὀνόματι, « par une invocation extérieure », confesse l’autorité, et agit donc ἐπὶ τῷ ὀνόματι. Après cela il serait obligé de se contredire s’il parlait contre Jésus, et le résultat qu'il obtient est de nature à le convaincre lui-même. στη. : συνεχώρει δὲ χαὶ τούτοις θαυματουργεῖν ἅμα μὲν εἷς βεθδαιώσιν τοῦ χηρύγματος, ἅμα δὲ καὶ εἰς βελτίωσιν αὐτῶν δὴ τῶν θαυματουργούντων. Loisy fait dire à Jésus : « il n’est pas possible qu'un homme qui fait des miracles en son nom parle mal de lui, ne soit dans la vraie foi du Christ, puisqu'il a l'Esprit de Dieu qui agit dans le Christ ». Et il ajoute aussitôt « Le raisonnement est paulinien dans le fond et jusque dans la forme » (11, 74). En vérité!
9:39
1] faut lire ἡμῶν (bis), car la leçon ὑμῶν est suspecte d’harmoniser avec Le. On comprend très bien que le Sauveur fasse maintenant cause commune avec ses disciples. La proposition générale ne souffre aucune difficulté, d’autant qu’elle est appuyée sur le fait réel signalé (l'indicatif, au lieu du subjonctif après ὅς, indique la réalité du cas, Blass, 221). Dans la lutte acharnée soutenue par 165 Pharisiens et les scribes contre le Sauveur et ses disciples, on peut dire que qui n’était pas contre eux était pour eux, surtout s’il se comportait comme l'exorciste. La seule difficulté est tout extérieure à Mc. C'est que Jésus a dit presque le contraire dans une autre circonstance : à μὴ ὧν μετ’ ἐμοῦ κατ᾽ ἐμοῦ ἐστιν, xat 6 μὴ συνάγων μετ᾽ ἐμοῦ σχορπίζει (Mt. x11, 80 — Le. χι, 38). Dans ces propositions absolues, tout dépend de la façon dont on commence. La neutralité n'est pas envisagée. Si donc quelqu'un n'est pas pour moi, c'est qu'il est contre moi. Mais si quelqu'un n’est pas contre moi, c’est donc qu'il est pour moi. Les anciens, plus rompus à la logique, avaient reconnu que les deux propositions, avec une apparence contraire, enseignent toutes deux qu'il faut se décider pour ou contre Jésus. D'ailleurs le contexte est beaucoup plus clair dans Mc. que dans Mt. et Lc.; on ne peut done pas avancer que Mc. avait omis cette sentence à l'endroit parallèle (m1, 27) parce qu’il se proposait de faire dire autre chose au Sauveur {contre Zoësy, Il, 76).
9:40
Jésus reprend Le discours (v. 37), interrompu par Jean. Il avait dit qu'en recevant par égard pour lui un de ses plus humbles disciples, un enfant dans l’ordre de l'esprit, on recevait Celui qui l'avait envoyé. Il ajoute que même le don d'un verre d'eau aura sa récompense. Seulement au lieu de parler de la conduite des disciples dirigeants envers d'autres, il parle maintenant de ce qu'on fait en faveur des Douze. L'intervention de Jean n'a pas interrompu le discours, mais lui a donné un autre pli. Knab. construit ainsi l'action de l’exorciste est bonne, puisque même le don d’un verre d’eau ne sera pas sans récompense. Mais le lien n’est pas si étroit entre v. 40 et v. 41. La phrase ἐν ὀνόματι ὅτι Χριστοῦ ἐστε n’équivaut pas à « au nom du Christ mais à : « parce que vous êtes au Christ »: ce serait plutôt un équivalent de ἐπὶ τῷ que de ἐν τῷ ὀνόματι. La tournure ἐν ὀνόματι est ici purement grecque, signifiant « pour la raison »(cf. Herrmüzer, 2m Namen J'esu, Ὁ. 63, n. &, citant Dron Cass. xLir, 24 et χχχυπι, 44; Swete cite Tuuc. 1v, 60). ὅτι χριστοῦ ἐστε est une tournure paulinienne, Rom. vin, 9; 1 Cor. 1, 12; an, 28; 11 Cor. x, 7. χριστός sans article ne se trouve jamais dans les Synoptiques ni dans les Actes. Non seulement il est peu probable que Jésus ait employé cette expression, mais elle étonne même de la part de Mc. On peut croire (cf. Hawkins, Horae synopticae, 122) qu’elle émane d’un copiste, d'autant que le texte n'est pas très sûr. Sur où μή, cf. Moulton, 188 ss.; les passages où cette locution paraît sont surtout empruntés aux LXX ou viennent des Zogia, donc par une influence sémitique (cf. Zntroduction). La récompense n'est pas évaluée.
9:41
La pensée revient plus complètement au point du v. 37 par contraste. Jésus a pu de nouveau montrer l’enfant qui servait de type à ces petits, qui sont ici nettement qualifiés comme disciples. Ils sont petits, soit par opposition à ceux qui tiennent la première place, soit parce qu'ils sont moins éclairés, plus faibles, de ceux que saint Paul nommera ἀσθενεῖς, ἀσθενοῦντες τῇ πίστει (Rom. xiv, 4; I Cor. vin, 10 58.; 1x, 22; Sivete). Il est tout naturel qu'ils suivent l'exemple des chefs. Ceux-ci doivent donc bien se garder de les scandaliser; sur σχανδαλίζειν, cf. 1v, 17. — καλόν... μᾶλλόν (cf. Act. xx, 35, dans un logion, et Gal. 1v, 27 citation d'Is. Liv, 1), il serait bon par comparaison; μᾶλλον remplace le comparatif de καλόν, avec plus de force. ἐστίν est déjà étonnant au lieu de ἣν, puisque toute la phrase est hypothétique. Ce présent, comme περίκειται, donne plus de poids à l'affirmation. La grammaire exigerait xeptéκεῖτο... ἐδλήθη, qui se trouve dans D (Blass, 219), -— μόλος ὀνιχός est une meule actionnée par un âne, au licu des meules à bras dont se servent les femmes. Tandis que la meule à bras se compose de deux pierres rondes, celle de dessus écrasant le grain sur celle de dessous, la meule pour âne est une sorte de calice en pierre, perforé au milieu d’un large trou par où passe un pivot également en pierre, Le grain est versé dans ce calice et s'écrase contre le pivot à mesure que la meule tourne, mise en mouvement par un âne attaché aux anses de la meule. On pouvait détacher le calice troué et le passer au cou de quelqu'un; l'expression de Mc. est donc absolument littérale. Une de ces meules, en basalte, trouvée récemment à Bîttir, se voit dans le musée des Pères Blancs à Jérusalem. Le R. P. Germer-Durand ἃ trouvé toute l'installation d'un semblable moulin dans les fouilles des Pères Assomptionistes au mont Sion traditionnel. Le mot ὀνιχός, qui était censé « grec biblique », a été signalé par Deissmann dans des papyrus du re siècle (τὰ ὀνιχὰ χτήνη, Licht vom Osten, 50). L'expression talmudique « avec une meule au cou » devait s'entendre de cette sorte de meule. On lit dans ὁ. Qiddouchin, 29b, qu'un homme doit se marier et ensuite étudier la loi. Mais, disait R. Jokhanan : na ῬΊΟΝ NNTYA OM « avec une meule au cou il va étudier la Thorah »? (sens meilleur, semble-t-il, que celui de Swete et Ælost.). Celui qui louait une maison à son voisin pouvait y placer une meule à âne, Ὑπὸ ΘΠ, mais non une meule à la main, cette dernière étant beaucoup plus bruyante (J. Lightfoot, sur Le. xvi, 2). Les commentateurs notent que les Juifs ne jetaient pas les coupables ἃ la mer; mais au temps des Romains ils ont pu avoir souvent ce spectacle, même sur les bords du lac de Galilée (cf. Suér, Aug. 67 : oneratis gravi pondere praecipitavit cervicibus in flumen).
9:42
La main ne peut scandaliser, c’est-à-dire entraîner au péché, que si elle symbolise quelqu'un ou une chose personnifiée. On pourrait songer à un attrait désordonné pour l'action, ou plutôt à quelqu'un qui vous est cher et utile, qui est comme votre bras. χαλόν... #, le positif pour le comparatif est une tournure sémitique (pa 2%; cf. Ps. exvir [exvn] 8 5.; Os. 11, 7 [91]; Gen. xuIx, 12, λευχοὶ ἢ), qui d'ailleurs n’est pas inconnue des Grecs; οἵ, Hén., IX, 26 δίκαιόν ἐστιν.... ἤ. — χυλλός, « tortu », ici « manchot ». — ἣ ζωή, c'est la vie véritable, la vie de l'au-delà; ce terme était déjà bien connu des Psaumes de Salomon (nr, 16 fbis]; 1x, 9; χπι, 9; xiv, δ; cf. χιν, 2); c'était la vie avec Dieu, comme le disait la Sagesse : δίκαιοι δὲ εἰς τὸν αἰῶνα ζῶσι (v, 15), la vie du monde à venir du rabbinisme transcendant (cf. Ze Messianisme.. 163 ss.). Il est dit qu'on y entre; elle est donc comparée à un territoire, identifié au v. 47 avec le royaume de Dieu. Le lieu opposé à la vie, c’est la géhenne. On saït que ce nom s’appliqua d'abord à une vallée de Jérusalem, tif 3, où l'on avait sacrifié des enfants à Molok, ou Mélék (ÆRS., 2° éd., 99-109), en les faisant passer par le feu. C'était une vallée de réputation sinistre. Lorsqu'on rêvait d’une eschatologie terrestre, on y plaçait le lieu du supplice des condamnés, c'est à elle que fait allusion Hénoch {xxvni, 2; aux environs de 170 av.dJ.-C.) : « Cette vallée maudite pour l'éternité ». Plus tard il est question du châtiment des méchants par le feu, dans un lieu innomé : αὐτὸς χαὶ πυρὶ φλέξειεν χαλεπῶν γένος ἀνδρῶν (Orac. sib. 1m, 761; cf. Ps. Salom. xu, 5; xv, 6), auquel on donna l'ancien nom de Géhenne : Clibanus gehennae ostendetur, ei contra eum tucunditatis paradisus (IV Esdr. vu, 86; cf. Apoc. Baruch, Lxxxv, 13). C'est précisément l'image que nous avons ici de deux régions opposées l'une à l’autre. L'ancienne Gé-hinnôm était devenue en araméen Gé-hinnäm, et yarevva Où γεεννα, par la suppression de m, comme Maria de Mariam (ΑΜΑΝ, Gram., 183), et désormais elle désignait ce que nous appelons l'enfer; c'était un endroit où le feu brûlait sans jamais s’éteindre (οἵ, Is. zxvi, 24). Le moment où l’on entre dans une des deux régions n’est pas déterminé, maïs ce ne peut être qu'après la mort. Le royaume de Dieu est tout prêt, c’est la vie, comme la géhenne est toute prête; c'est l'homme qui s’y dirige. D'après les idées universellement reçues, le moment de la récompense et du châtiment suit la mort. On ne peut supposer que celui qui ἃ fait le retranchement nécessaire demeurera manchot dans sa vie nouvelle et divine; Jésus veut dire qu'il était tel avant d'y entrer. Il faut donc sacrifier tout ce qui est de cette vie pour ne pas être exclu de la vie future.
9:43
ἐλθών... εἶδεν. — Nestle : ἐλθόντες... εἶδον, 5.
Le v. 44 ubi vermis eorum non moritur, et ignis non extinguitur est plus probablement à supprimer (cf. sur v. 43-48),
9:44
On peut entendre « le pied » du mouvement de la vie (Swete), maïs nous avons déjà dit qu'il n'y ἃ pas lieu d'insister sur un symbolisme précis. Tandis que celui qui n’a qu'un pied entre encore dans la vie, celui qui a deux pieds est cette fois jeté dans la géhenne (de même v. 47, au lieu de ἀπελθεῖν v. 43).
9:45
cf. v. 44.
9:46
L’œil marque plus expressément les mauvais désirs, cf. I Jo. n, 16 à ἐπιθυμία τῶν ὀφθαλμῶν, spécialement les désirs de la chair, οἵ. Job xxx, 1, mais cela même est une preuve que dans l’ensemble il s’agit des occasions de péché fournies par le prochain. — μονόφθαλμος est un mot ancien, employé par Hérodote (IT, 16; IV, 29), condamné par les atticistes, qui préféraient dire ἑτερόφθαλμος (LoBeck, Puryn., 136), mais qui était demeuré dans la koinè ( Swete). Ici la vie est interprétée « le royaume de Dieu
9:47
D'après Is. Lxvr, 25 : 6 γὰρ σκώληξ αὐτῶν où τελευτήσει, χαὶ τὸ πῦρ αὐτῶν où σδεσθήσεται, texte qui visait probablement sans la nommer la vallée de Hinnom, déjà, comme dans Hénoch xxvu, 2, un lieu de damnation. Les impies seraient jetés là, et consumés par le feu. Ce ne sont pas seulement des cadavres rongés par les vers; il semble bien qu’ils vivent encore pour sentir la morsure toujours renouvelée des vers et du feu. C'est ainsi que l'avaient compris Eceli. vu, 17 et Judith xvi, 21. La question de l'éternité du châtiment n'est pas traitée directement; les agents du supplice ne se lassent jamais, tant qu'il y ἃ à punir,.… cela ne détermine pas la durée de la peine. Mais comment sortir de ce lieu? Les deux perspectives de la vie et du supplice n'ont aucune issue indiquée. Victor et Théophylacte entendent le feu et les vers du remords de la conscience... οὕτω δὲ ὀνομάζει τὴν συνείδησιν, δίκην σκώληχος κατεσθίουσαν.... ὥσπερ γὰρ ἀλλαχοῦ αἰώνιον εἴρηται πῦρ, οὕτω καὶ ἐνταῦθα ἄσδεστον, τοῦτ᾽ ἔστι τὸ χριτήριον τῆς οἰκείας αὐτῶν συνειδήσεως... (Victor). On ne saurait préciser le symbolisme à ce point. Loïisy dit plus justement : « Ces vers ne désignent pas le remords de la conscience, mais une peine horrible et dégoûtante dont ils sont l'expression figurée. Le feu indique le caractère cuisant de cette peine, qu’on ne doit sans doute pas entendre non plus dans un sens purement spirituel, la pensée de l'auteur flottant plutôt entre la métaphore et la réalité » (IT, 80 s.). Et il est certain que tout ce passage contient beaucoup de symbolisme. Jésus ne recommande pas de se couper réellement la main ou le pied; c’est le principe du péché qu'il faut atteindre (Knab.). Dans son commentaire Loisy ne dit mot de cette « vie » identifiée avec « le royaume de Dieu ». Cependant il ne paraît pas douter de l'authenticité de ces paroles. Elles montrent clairement que Jésus se plaçait sur le terrain du mérite et du démérite, de la vie présente et de la vie future, comme étant le lot de chacun, sans aucune allusion à l'avènement historique du règne de Dieu. Et cette vie future il la nommaït le royaume de Dieu. Il se servait donc tour à tour des deux concepts régnants alors dans le monde juif, et spécialement de celui qu'on peut désigner comme le concept du Livre de la Sagesse. Quel était le rapport de son action propre avec ce royaume transcendant, c’est ce qui n’est pas encore expliqué.
9:48
Les éditions critiques conservent seulement πᾶς γὰρ πυρὶ ἁλισθήσεται, avec raison, car ce qui suit dans la Vg. καὶ πασα θυσια αλι αλισϑησεται (omis par NBLA, quelques cursifs, 4, syrsin., arm.) semble bien être une explication d'un texte difficile. Cette explication ayant pénétré dans le texte, la partie glosée a disparu dans D, a, b, ο, ff, i. Depuis longtemps trois explications ont été proposées. Les uns, à cause de γάρ, lient étroitement au v. précédent. Tout le monde, c'est-à-dire ceux qui n’ont pas fait les retranchements nécessaires, seront salés au feu. Ce système, à force de s'attacher au contexte qui précède, néglige celui qui suit. D'autres admettent que πῦρ soit pris dans un double sens, comme la conclusion de tout ce qui précède. Il faut souffrir, ou par le retranchement dans ce monde, ou par le feu dans l’autre. De toute façon, c'est cuisant, cela consume comme le sel et le feu. Ainsi πᾶς s'entend de tous, le sens de γάρ est conservé, et la transition avec ce qui suit se fait parce que les bons eux aussi sont salés. Le principal inconvénient de cette solution est de ne pas donner un sens précis au texte. D'après d'autres enfin, le sel a pour but d'empêcher la corruption, de préserver de la pourriture. C'est aussi le résultat qu'on obtient par le feu, et c'est précisément le cas ici : on est préservé de la corruption, c'est-à-dire salé, au moyen du feu (datif instrumental). Il s'agit donc d'un feu utile, et rien n'empêche de comparer à un feu qui purifie, tout en étant cuisant, les retranchements irès durs qui ont été imposés aux disciples. Le γάρ peut s'entendre non du v. 48 qui n’est qu'une conclusion (et une citation!}, mais de tout ce qui précède. La seule difficulté est que πῦρ soit pris au v. 49 d’un feu qui purifie, au v. 48 d’un feu qui châtie. Mais dans cette suite de pensées peu liées, le lien extérieur peut se faire par antithèse aussi bien que par symétrie. Cette troisième opinion était déjà connue des anciens, et c’est sans doute le sens obtenu par l'addition de : et omnis victima sale salietur. Il en résulte bien que les disciples doivent être salés pour être agréables à Dieu, comme les victimes de l’ancienne alliance : πᾶν δῶρον θυσίας ὑμῶν ἁλὶ ἁλισθήσεται (Lev. 1, 18). On ne peut, en effet, regarder les damnés comme des victimes offertes à Dieu. Les modernes se prononcent presque tous dans le même sens (Knab., Swete, Holtz., Wellh., Schans, Klost., etc.). Loisy se demande si l’auteur de cette suture rédactionnelle n'aurait pas visé « la crise finale du monde, l'espèce de conflagration universelle où resteront les pécheurs, et que les justes traverseront comme une dernière épreuve purifiante? » (II, 83 s.). — L'inconvénient de cette supposition est d’être absolument gratuite. Le savant exégète a l’obsession du cataclysme apocalyptique.
9:49
La comparaison du feu au sel n'avait pout-être pour but que de permettre l'insertion en cet endroit du logion retenu par Mt. et Le. — ἅλας (τὸ) est une forme secondaire de &X (δ). Après avoir envisagé ses disciples comme simples chrétiens, obligés à sacrifier tout pour obtenir la vie (éternelle), Jésus les considère de nouveau comme chargés de faire du bien aux autres: comment le pourraient-ils s’ils n’ont pas en eux-mêmes le principe du salut, s'ils ne donnent pas le bou exemple? Aussi doivent-ils soigneusement conserver le sel qui les préserve. Quelle liaison entre ἔχετε ἐν ἑαυτοῖς ἅλα et καὶ εἰρηνεύετε ἐν ἀλλήλοις ἢ on peut supposer que le sel est avant tout la charité, principe de tout bien, mais cela n'est pas dit. Peut-être n'y a-t-il aucune dépendance logique, le discours se terminant par une réponse au thème donné, v. 33. Peut-être la liaison est-elle légèrement antithétique. Ayez ce sel, gardez-le en vous-mêmes, et n'en faites pas sentir aux autres le côté cuisant : ayez la paix les uns avec les autres. Εἰρηνεύειν est un mot paulinien (Rom. χα, 18; II Cor. xm, 115 I Thess. v, 13). Sur 33-50. Mald. a déjà remarqué que ce discours du Christ a dû être arrangé par Μο., et qu'il n’a probablement pas été prononcé tel quel Marcus vero non servato ordine narrationis inter haec duo quae coniuncta esse debuerunt longo hyperbato hiatuque senteniiae multa interseruit quae quia loco posita non sunt minus facile intelliguntur et hominum ubi non est cohaerentiam quaerentium exercent ingenia. D'après Loisy : « il faut admettre ou une arrière-pensée, ou une perturbation du texte, ou un groupement artificiel du fait et des sentences » (I, 73). Nous rejetons avec Loisy l'hypothèse d’une perturbation du texte; quant à l’arrière-pensée, elle aurait consisté surtout à justifier le « petit » Paul contre l’hostilité des Douze, et à concilier les judéochrétiens avec les hellénochrétiens. Il est inutile de discuter cette chimère (cf. Introduction). Reste l'hypothèse d’un groupement qui nous paraît démontrée. Mais en quoi consiste ce procédé littéraire? Uniquement dans un rythme très rudimentaire, qui se rapproche des lois de la poésie hébraïque. Nous avons l’inclusio dans le rapprochement entre la conclusion v. 50, et la position du thème v. 33, et surtout la concatenatio qui va d’une expression à l’autre, comme si elles s’appelaient mutuellement, entraînant des pensées sans lien logique rigoureux entre elles. C'est ainsi que « serviteur de tous » (v. 35) appelle l'idée d’accueillir les plus petits (v. 37), ἐπὶ τῷ ὀνόματί μου (ν. 37) appelle ἐν τῷ ὀνόματί σου (v. 38) et ἐν ὀνόματι ὅτι χριστοῦ ἐστε (v. 41). Âu v. 42 on note σχανδαλίσγ, et καλόν ἐστιν et au v. 43 σκανδαλίσῃ et χαλόν ἐστιν. À partir de v. 43 la symétrie des trois couplets est évidente. Au v. 48 πῦρ est suivi de πυρί au v. 49; au v. 49 ἁλισθήσεται amène ἅλας au v. 50. La suite rythmée est donc assez évidente, mais il faut reconnaître avec Wellh. que le procédé est tout à fait primaire. Et si l’on a quelque répugnance à admettre que Jésus ait enchaîné son discours de cette facon, on reconnaîtra que celui qui ἃ constitué cette chaîne a préservé le plus possible chacune des paroles. Au lieu d’un artifice de pensée qui les aurait refondues pour leur donner un sens nouveau, il s’est contenté d’un artifice pour ainsi dire mnémotechnique, Si une pensée risque toujours de perdre quelque chose de sa valeur en sortant de son contexte, si un arrangement aussi naïf peut induire en erreur ceux qui voudraient bon gré mal gré (comme le leur reprochait Maldonat) introduire une cohésion trop stricte, il faut avouer que c'est encore ainsi que les pensées ont le plus de chance de demeurer intactes. Et si l’on peut dire avec Loisy contre Wellhausen : « On ne peut prouver par de tels exemples que Marc soit primitif par rapport au recueil de discours qu'ont exploité Matthieu et Luc » (II, 84), parce qu'en effet cet argument n'est pas convaincant, on maintiendra avec WeilA. contre Loisy que si Mc. avait connu le bel ordre du recueil des discours, il n'aurait pas pris le parti de déchirer cet ordre pour aboutir à ce qu'il nous a donné. χ, 4. EN ROUTE vERS LA JUDÉE ΕΤ LA PÉRéE (cf. Mt. x1x, 1-2).
9:1
… described thus far and the final act. This is announced with the grandiose images of prophetic style (Mt. 24:20; Mk. 13:24; Lk. 21:25f.). Mt. 24:30a is only a reference to the fulfillment of the prophecy of Zach. 12:2: not a physical vision (cf. Mt. 26:64; Mk. 9:1), but recognition of the vindication of the Cross; in the same way as in 16:19, 37 for Zach. 12:10. It will be a general mourning of the Jewish people, who will have to acknowledge …
cf. Matt. 16:28; Luke 9:27; Mark 9:1: the return of
Primacy of Saint Peter and of the Roman Pontiff
… He is one of the three chosen to witness the healing of Jairus's daughter (Mk. 5:37), the Transfiguration (Mt. 17:1-8; Mk. 9:1-8; Lk. 9:28-36) and the agony of Jesus (Mt. 26:37; Mk. 4:33); he is one of the two sent to prepare the Passover (Lk. 22:8), indeed he is always named first among them. …
See also the account of the Transfiguration (Mt. 17:1-13 = Mk. 9:1-12 = Lk. 9:28-36). Also worthy of note are certain uniformities in rare constructions, such as ἀπεκρίμενο instead of the more common ἀπεκρίθη (Mt. 27:12 = Mk. 14:61 = Lk. 23:9), in citations …
Transfiguration (Gr. Metamórphōsis)
… Lk. 9:28-36 limits its account here; whereas Mt. 17:1-13, with Mk. 9:1-12, adds the question, raised by the disciples, about the second coming of Elijah. …
9:6
… In Sacred Scripture this truth is taught explicitly: "Ipsum audite" (Mt. 17:5; Mk. 9:6; Lk. 9:35; II Pt. 1:17), "Veni, sequere me" (Mt. 8:22; 9:9; 19:21; Mk. 2:14; 9:6; 10:21). St. Paul too invites the faithful to imitate him, as he has imitated Christ (I Cor. …
… Under what influence, if not that of the incomparable Master, in whom they ended by recognizing the beloved Son of the Father (Mt. 3:17; Mk. 1:11; Lk. 3:22; Mt. 17:5; Mk. 9:6; Lk. 9:35), his equal (Mt. 11:27), the Judge of the last day (Mt. 16:27; Mk. 8:38; Lk. 9:26; Mt. 11:21; Mk. 10:37), the teacher who imposed on them the strictest fidelity to his teaching …
9:7
… J. Buxtorf, G. Dalman, B. W. Bacon, P. Billerbeck link (without foundation) to the b. q. the "voice from heaven" to Jesus of Mt. 3:17 (Mk. 1:11; Lk. 3:22) and Mt. 17:5 (Mk. 9:7; Lk. 9:35) and Jn. 12:28, the "voice" to Paul and to Peter (Acts 9:4 [22:7]; 26:14]; 10:13, 15), and Apoc. 10:4-8; 18:4.
9:12
… J. marks the end of the law and the prophets and gives the start to the new evangelical era (Mt. 11:7-9, 11; Lk. 7:24-28; Mt. 9:13 ff.; 17:12; Mk. 9:12 ff.; Jn. 5:35). He precedes the Messiah to bear witness to him and, by preaching and baptizing the crowds of Israel, disposes them to the conversion of the soul and to producing fruits …
9:14
Lunatic (Σεληνιαζόμενος, from Σελήνη "Moon")
… The event is narrated by the three Synoptics (Mt. 17:15, among the symptoms of the illness, writes: σεληνιάζεται "lunaticus est"; Mk. 9:14-29 gives more details; Lk. 9:37-43 follows a middle course). …
9:15
… He confers the power to drive them out on his apostles, who at times avail themselves of it with the greatest ease (Mk. 6:13; Lk. 10:17), while at other times they fail to make the more malignant d. obey them, for these are not driven out except by fasting and prayer (Mt. 17:14-20; Mk. 9:15-28; Lk. 9:38-40).
9:16
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 …
9:17
… lunatic epileptic demoniac (Mt. 4:24; 17:14); in the different forms of localized paralysis and contractures (Lk. 13:11-16), of blindness, deafness, mutism (Mt. 9:32; 12:22; Mk. 7:32; 9:24) and of the one struck by crises of manic agitation (Mk. 1:26; 9:17-21; Lk. 9:39).
9:18
… 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); the epileptic demoniac (Mark 9:18-29; Matthew 17:14-21; Luke 9:37-42; Jesus recognizes the presence of the demon).
9:23
… it (Ps. 48:15) than the righteous do. There is also mention of the fire that devours (Deut. 32:22; Is. 50:11; Eccl. 51:4); for the wicked "their worm shall not die and their fire shall not be quenched" (Is. 66:24; Eccl. 7:17; Jud. 16:21; Mk. 9:23), an allusion to cadaveric corruption and to the valley of Gehenna (v.). …
9:24
… illness, as, moreover, one gathers from the Gospel, in the case of the lunatic epileptic demoniac (Mt. 4:24; 17:14); in the different forms of localized paralysis and contractures (Lk. 13:11-16), of blindness, deafness, mutism (Mt. 9:32; 12:22; Mk. 7:32; 9:24) and of the one struck by crises of manic agitation (Mk. 1:26; 9:17-21; Lk. 9:39).
… 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 …
9:25
Lunatic (Σεληνιαζόμενος, from Σελήνη "Moon")
… popular mentality, which attributed illnesses, and especially these, to the devil) but also from the clear statement of the Evangelists and above all from Jesus' exorcism: "Deaf and dumb spirit, I command you, come out of him and never enter him again" (Mk. 9:25).
9:28
… The example of David is a powerful lesson: "vidit mulierem... erat autem pulchra nimis... et tulit eam" (II Sam. 11, 2-4). 5) Corporal mortification, expressly recalled by Jesus Christ when chastity is at stake: "This kind of demon is cast out only by prayer and fasting" (Mk. 9, 28); to which the Church echoes in the preface of Lent, making us turn to the Lord, "qui corporali ieiunio vitia comprimis, mentem elevas". 6) Finally, one may recall the great advantages …
9:29
Lunatic (Σεληνιαζόμενος, from Σελήνη "Moon")
… in this way, is untenable: he taught the reality of diabolical possessions and, after the miracle, added to the Apostles, who were grieved at not having been able to cast out the evil spirit: "This kind can only be driven out by prayer [and fasting]" (Mk. 9:29).
9:30
Triduum, Octave (Octiduum), Novena
… is that in which Jesus, speaking of the destruction of the Temple which he will rebuild within three days, alludes to his resurrection three days after the burial (Io. 2, 19-20; Mt. 26, 61; 27, 40; Mc. 14, 40; Mt. 27, 63; 17, 22; Mc. 8, 31; 9, 30). Also Saul, the future Paul, after the blinding scene, remained in Damascus for three days fasting and wholly shaken.
9:31
… The forgiveness of sins (H. L. Strack-Billerbeck [v. bibl.], I, p. 493), redemption, were entirely ignored, and the sufferings of the M. were resolutely denied (cf. Mt. 16, 21 ff.; Mk. 8, 31 ff.; 9, 31 ff.; Lk. 18, 34; 24, 21; Jn. 12, 34).
9:32
… All this motivates the appeal to childhood, as a symbol of certain most lovable qualities, above all docility and humility, which forms the object of another Gospel passage, likewise parallel, of Mt. 18:1-5; Mk. 9:32-36; Lk. 9:46-48; and it further explains the harshness of language used against the corrupters of children by Jesus himself, who, though so gentle, went so far as to say that to be drowned …
9:37
As for the manner of expelling demons from the wretched demoniacs, Jesus alludes to the manner in use among the Jews (Matthew 12:27; Luke 11:19); in Acts 19:13 there is mention of Jewish exorcists; some cast out demons in the name of Jesus (Mark 9:37). To deny the divine cause of the miracle, the Jews accused Jesus of performing the miracle by means of the prince of demons (Matthew 9:34; 12:24, 27; Mark 3:22; Luke 11:15, 19).
9:38
… Chladen, F. Zorell is uncertain); one usually sees in it an allusion to the impetuous character of the two brothers, who (like Elijah: II Kings 1:10-14) wanted to bring down "fire from heaven" upon the inhospitable Samaritans (Lk. 9:54; cf. 9:49 and Mk. 9:38). The Fathers see in it an allusion to John's preaching, called by Origen "intellectual thunder" (νοητὴ βροντὴ: Philoc. 15, 18: PG 14, 1313; cf. C. Cels. …
9:41
… insist on his title of Ch. before his Passion, but he warns against the antichrists (v.) who will usurp that name (Mt. 25:5, 23 ff.; cf. Io. 5:43b), and with clear allusion he claims for himself the appellation ὁ Χριστός (Mt. 24:42; 23:10; 24:5; Mc. 9:41 [without the article, as in St. Paul I Cor. 1:12; 3:23; II Cor. 16:7]; 12:35; 13:21).
… It can have its origin in the wickedness of men. The Savior sternly warns those especially who offend the little ones, saying that it would be better for a millstone to be hung around their neck and for them to end up at the bottom of the sea (Matt. 18:6; Mark 9:41; Luke 17:2). At other times the blame lies with the nature of things - our own nature, our faculties - etc. And it is in relation to this kind of scandal that Jesus says that if …
fate than to scandalize "one of these little ones..." (Mt. 18:6 and 10; Mk. 9:41; Lk. 17:2).
9:42
… phrase: "And if your hand causes you to stumble, cut it off; it is better to enter into life maimed, than with two hands to be cast into gehenna, into the unquenchable fire (πῦρ τὸ ἄσβετον) where their worm does not die and the fire is not quenched" (Mk. 9, 42-43). Moreover, under the thin veil of the Gospel parables Jesus clearly allowed the prospects of eternal damnation to be glimpsed: the weeds will be thrown into the fire: "sic erit in …
… Sē'ōl was in the Hebrew language a common term that designated both the dwelling of the righteous ("Abraham's bosom") and the dwelling of the wicked, the Gehenna, as it is called in the Gospel (Mt. 5:22; 23:15; 10:28; Mk. 9:42, 46; 18:9; Lk. 12:15). Subsequently the expression "Abraham's bosom" became synonymous with Paradise. …
9:45
… In the Synoptics (Mt. 5:22.29.30; 10:28; 18:9; 23:15.33; Mk. 9:45.45.47; Lk. 12:5; cf. 16:19-31), G. with its elements, fire and worms (decomposition of corpses), is the usual symbol of hell (v.) with its torments.
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.